which is more Noble then what it had devoured it giveth Spirit for substance 29. For it devoureth the Meek munificence or well doing that is the water of Eternal Life but it giveth the spirit of Eternal Life As ye see that the Wind goeth out of the fire as also the Air viz the right spirit out of the fire-life 30. Thus understand our Minde aright God the Father is in himselfe the Liberty without or beyond Nature but maketh himself manifest in Nature through the Fire the fiery Nature is his property 31. But he is in himself the Abyss wherein there is no feeling of any source quality or pain 32. But yet bringeth his desirous willing into source or quality and Createth to himself in the source or quality an other or second willing to go out of the source or quality again into the Liberty without or beyond the source or quality 33. That same second will is his Sonne which he generateth out of his own Eternal willing from Eternity 34. Which he bringeth through the breaking open of the source or quality of Death viz through the Earnest severity of his fierce wrath forth Through the fire 35. That very second will viz the Sonne of God the Father is that which breaketh or destroyeth Death viz the stern dark source or quality which kindleth the fire and goeth forth through the Fire as a thining Lustre or Glance of the fire and filleth or satiateth the first willing which is called Father 36. For the Glance is also as a thinne as a Nothing or as the will which is called Father and therefore it can dwel in the Liberty viz in the Fathers Willing and maketh the Father Light clear bright amiable friendly for it is the Fathers Herts oder Barmhertzigkcit Heart or Mercifulness 37. It is the Fathers substantiality it filleth or satiateth the Father in all places though indeed there is no place in him no beginning nor End 38. Understand us further thus The Fathers fire devoureth the Meek substance viz the water-source or quality of Eternal Life into it selfe into the fires owne Essence and meekeneth it selfe therewith 39. There must the substantiality in the fire as it were dye for the fire devoureth it into it self and Consumeth it 40. And giveth forth out of the Consumingness a living richly Joyful spirit and that is the Holy Spirit which thus goeth forth from the Father and the Sonne into the Great Wonder of the holy substantiality and openeth the same perpetually and Eternally 41. Thus the Deity is an Eternal Band which cannot cease or pass away and thus it generateth it self from Eternity and the first is continually also the last and the last again the first 42. And thus understand the Father to be the fiery world the Sonne the Light and power-world and the holy spirit to be the Life of the Deity viz to be the outgoing driving Power and yet all is but ONE God 43. As the Fire and the Light together with the Aire are but one onely Substance but yet divideth it self into Three parts and none can subsist without the other for the fire is not the Light also not the wind which goeth forth out of the Fire 44. Each hath its office and Each hath its own Substance in it self and yet each is the others life and a cause of the others life 45. For the Woâ—â—â—â—loweth the fire up else it would be stifled in its fierce wrath 〈◊〉 would fall into the dark death even as the stifling is the true 〈◊〉 wherein the fire of Nature extinguisheth and no more draw â—â—â—bstance into it 46. Of all thiâ—â— have a good similitude in the outward World in all Creatures she◠〈◊〉 every Life viz the Essential fire-Fire-life draweth substance to 〈◊〉 â—hat is its food to Ear. 47. And the fire of its life consumeth the substance and giveth forth the Spirit of the power out of that which is consumed and that is the life of the Creature 48. And you see doubtless very rightly how the Life ariseth out of Death it becometh no Life unless it break that out of which the Life should go fortâ— it must also go into the Anguish Chamber into the Center and must reach to attain the fire-flash in the Anguish else there is no Kindling 49. Although the Fire be manifold and so also the Life yet out of the greatest Anguish existeth also the greatest Life as out of a right Fire 50. Thus dear children of God in Christ we give you our knowledge and entent to ponder of We mentioned in the beginning that we would shew you concerning the Death of Christ First wherefore Christ must have dyed and secondly wherefore we must dye also and Thirdly rise again in Christ 51. This you see now in this description very clearly and understand our Great Misery that it hath been necessary for us that the word or Life of the Holy Light-world is become a Man and hath generated us anew in himselfe whosoever understandeth nothing here he is not generated or born of God 52. Do but see into what Lodging Adam hath introduced us He was an extract of all the Three Principles a total similitude according to all the Three-worlds and had in his Mind and Spirit the Angelical property in him 53. He was introduced into the holy power and substantiality viz into Paradise that is the divine substantiality he should have eaten of divine substantiality and have drunk the water of Eternal Life after an Angelical Manner as in the Book of the Threefold Life hath been mentioned at large 54. But he lost the divine substantiality and the Angelical property and Imagined into the out-birth viz into the Kingdom of the Earthly source or quality which the Devil had kindled in his Fall He turned his Eyes out from God into the Earthly God out from the divine Light into the light of this world 55. Thus he became captivated and remained in the Earthly source or quality and so he fell into the Earthly Corruptible source or quality which ruleth in him and filleth him it putteth a body on to him and breaketh or destroyeth it again and swalloweth it up into its own Essence into its Essential Fire 56. But being the soul was breathed in out of the Spirit of God viz out of the Eternal into Man so that the soul is an Angel therefore hath God assumed the same to himself again 57. And the power of the holy Light-world viz the Heart of God is entered into the humane Essence which lay shut up in death into the anguish Chamber of our Misery 58. He hath gotten into himself a soul out of our Essence he hath taken our Mortal Life into himselfe and introduced the soul through death through the Earnest severe fire of God the Father into the Light-world hath broken or destroyed death which held us captive and unshut the life 59. Now it may not nor cannot be otherwise wâ—osoever will possess the Light-world
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
have suffered it selfe to be impregnated with Earthly seed 94. Here it attaineth the right fires and Mans Tincture so that thus it is also a right Masculine Virgin as Adam was in his Iâ—nocency The Tenth Chapter Of the Becoming Man or Incarnation of Jesus Chrst the Sonne of God and how he lay Nine Months as all the Children of Men shut up in his Mothers Body or Womb and how properly his Becoming Man is 1. MEn have had much disputing about Christs becoming Man but very blindly and have made many Opinions concerning it and so Men have beene turned about with Opinion and have left and let the right becoming Man or Incarnation lye still upon which our Eternal Salvation dependeth 2. Of which all the cause hath been that Men have sought it in outward Wit or Understanding and Art and Not at the right Mark Aim or Place 3. If a Man were entered into Christs becoming Man or Incarnation and were born of or out of God it would need no disputing for the Spirit of God openeth to every one the becoming Man or Incarnation even in himself and without this there is no finding it 4. For how will we find in this Worlds Reason that which is not in this World we find in the outward Reason scarce any Glimps thereof but in Gods Spirit is the right finding 5. The becoming Man or Incarnation of Christ is such a Mystery as which the Outward Reason knoweth nothing of for it is done in all the Three Principles and cannot be searched out unless a man know the first Man in his Creation before the Fall 6. For Adam was to generate the Second Man with the Character of the Holy Trinity out of himselfe in which the Name JESUS was Imaged or Incorporated 7. But that could not be and therefore must another Adam come in whom it was possible for Christ is the Virgin-like Image with the Character of the Holy Trinity he is conceived in Gods Love and generated in this world 8. Adam had divine Substantiality and his soul was out of the first Principle out of the Fathers property and that should have with its Imagination inclined it selfe into the Fathers Heart viz into the Word and Spirit of Love and purity and have eaten of the Substantiality of Love and then it had reteined Gods Substance in the Word of Life in it selfe and would have been impregnated with the power out of the Heart of God 9. Whence then it should have Imagined out of it selfe into â—s substantiality and it selfe have impregnated its Substantiality so that a whole similitude according to the first Image would have Existed through the Imagination and the yeelding up of the Soul into it and be conceived in the power of the Substantiality 10. But being this could not be done in Adam because of the Earâ—â—liness which clave to him therefore it was done in the Second Adam Christ who was in such a manner conceived through Gods Imagination and entering into the Image of the first Adam 11. And it is known to us that being the first Adam had fixed his Imagination in the Earthliness he is become Earthly and that done against the purpose of God yet the purpose of God must stand 12. For here God set his purpose in Adams Child and brought his Imagination into the perished Image and Impregnated the same with his divine power and Substantiality and Converted the Souls will out of the Earthliness into God so that thus Mary became Impregnated with such a Childe as Adam should have been impregnated with 13. Which selfe ability could not effect but sunk down into sleepe viz into the Magia where then the Woman was made out of Adam which should not have been Made but Adam should himselfe have impregnated in Venus's Matrix and have generated Magically 14. But seeing that might not be therefore was Adam divided and his own wilâ— of Great Might and power was broken in him and shut up in Death 15. And seeing he would not set his Imagination into the Spirit of God therefore must his great Might and power in Death hold still and let the Spirit of God set his Imogination into it and do with it what he will 16. Therefore Gods Spirit awakened the Life to him out of that Death and became the Spirit of that Life that the Image and Similitude according to God which was known from Eternity in Gods wisdom might yet be generated and subsist 17. For it stood before the time of the World and from Eternity in the Virgin-Looking-Glass in the wisdom of God and that in two Forms 18. Viz according to the First Principle of the Father in the Fire and in the second Principle of the Sonne in the Light and yet was onely Manifest in the Light and in the Fire as it were in a Magia viz in a possibility 19. As the Starry Heaven modelleth to Man a figure in sleep in his Minde according to its ability or possibility so also hath the Image in the Center of the Fires Nature appeared altogether Invisibly 20. But in the wisdom in the Looking-Glass of the Deity it hath appeared as an Image like a shadow yet without Material Substance and yet hath been in the Essence of that Spirit 21. Which if it had discerned it selfe in the Looking-Glass of the wisdome it would have known and seen this Image and would once have set its will thereinto to bring it into Substantiality that God might have an Image or similitude in Substance where it might not need any more to see it selfe as in a Looking-Glass but find it selfe in Substance 22. Therefore seeing the first Image Imagined into the stern Might and power and thereupon became Earthly and Dead Gods Spirit brought its will and life into Death and took to it selfe again the first Life out of Death that the first Life might stand in full obedience before it and that it alone may be the Will and the Deed. 23. Thus it is known to us that God hath Entered into the halfe dead Image understand into Mary and even into that virgin-like form which lay shut up in Death wherein Adam should have become impregnated and generated an Image of himselfe in the Virgin-like Chastity 24. In this shut up Virgin-like half dead Matrix is Gods Word or Heart viz the Center of the Holy Trinity become a Humane Image without hurt to his Substance 25. And whereas the first living Virgin-like Matrix in Adam would not be obedient to God yet now when it was again awakened and raised out of Death it became Obedient and gave it selfe totally humbly and willingly into Gods will and thus now the right Virgin-like Image became figured into the Obedience of God again 26. For the first will must remain in Death which Imagined against Gods will and a pure Obedient will became awakened which might remain in the heavenly Meekness which would no more suffer the Image in the fire in the Fathers part to
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-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
which in the Light world is called the Wisdome 47. And then Sixtly as we have mentioned How that first ayssal will together with the Impregnation and also the Looking-Glass of the wonder or wisdome in such a property before the Principle of Fire is no divine substance rightly called but much rather a Mystery of the wonder of all substances 48. Which Mystery taketh its partition in the Fire into infinite Endlesse Parts or substances and yet remaineth also but ONE substance 49. Thus we give you now further to understand concerning the other or second will which the first will in its Imagination or impregnation Createth which is the Great Mystery Mysterium Magnum wherein the first will which is called Father seeketh findeth and feeleth it self as a light in the Heart How that very other or second will is the Mother of the Genetrix in the indrawn or in the Imagination impressed or conceived impregnation 50. It is that which causeth originally the Seaven formes of Nature and it is also that which causeth the Anguish wheel viz the harsh astringency it is also that which in the Anguish goeth forth through Death into the Liberty which breaketh or destroyeth death and giveth or affordeth the Life which kindleth the Fire and in fire taketh the Glance of the Majesty into it selfe and in the Light of the Majesty dwelleth in the fire unapprehended by the Fire as one that feeleth nothing which is dyed away from the source or quality and bringeth another sovrce or quality into it selfe which feelâ—th not nor findeth the first from which it hath dyed away 51. And that we may briefly and yet fundamentally and properly or Exactly distinguish the fires Originall know that we perceive in the Deep opened to us out of Gods Grace that the fire in its Original standeth in two Causes 52. The first cause is the willing-spirit of the Heart understand the Fathers Second will viz the Sonnes property 53. And the Second Cause is the Willings Matter viz of the wonders of the Wheel of the Essential Life viz the Anguish Chamber 54. The anguish sigheth or groaneth after the willing of the Liberty and the will longeth or groaneth after the Manifestation or Revelation for the willing cannot in the still liberty in it selfe manifest or reveal it selfe without the Essential fire which in the anguish viz in the dying cometh to the Manifestation or Revelation and to the Great Life 55. Thus the will is in the dark anguish and the Anguish is the darkness it selfe 56. Now then being the anguish thus vehemently groaneth or panteth after the willing of the Liberty so it conceiveth or receiveth the willing of the Liberty as a flash as a great Crack as when a Man powreth water into the Fire 57. And here the right dying is Effected for the very fierce wrathful dark anguish screecketh or trembleth before the flash viz the darkness before the Light for the darkness is Killed and vanquished and the terrour or Crack is a Crack of great Joy 58. There the harsh astringent fierce wrathful Poyson sincketh down into Death and becometh impotent or weak for it looseth the sting and yet is no Death but thus the right life of the feeling and panting becometh kindled 59. For this is just as if a Man did strike Steel and a Stone together for they are two Great hungers of the willing after the substantiality and of the substantiality after the Life 60. The will giveth or or affordeth Life and the substantiality giveth or affordeth the Manifestation or Revelation of the Life as fire burneth out of a Candle so burneth the will not of the Essential substantiality 61. The will is not the Light it self but the Spirit of the Light or of the Fire the Light ariseth out of the Essence and the Essence again out of the willing 62. The anxious Essential Fire is the Matter to the shining Fire and the will Kindleth it selfe in the Essential Fire and giveth or affordeth the white amiable fire that dwelleth in the hot fire without feeling 63. The will taketh its feeling from the fierce wrath of the Essential fire in the fourth form that it is manifest in it self and yet remaineth free from the fierce wrath for the source or quality becometh in the kindling changed into a meek Love-source or quality 64. And here the other or second will receiveth its Name Spirit for out of the Essential fire it attaineth the property of all wonders also the right life of the power and might over the Essential fire-life for from Nature it taketh the power into it selfe and bringeth also the Liberty into it self 65. Thus the Liberty is a stilness without substance and so the still liberty giveth it selfe into the substance of the Anguish and the anguish receiveth that same liberty without source or quality whence It becometh so richly full of joy that out of the Anguish love cometh to be 66. For the will which had given it self into the Anguish becometh thus delivered from the death of the Anguish and therefore it findeth it self in the Liberty and goeth forth from the fierce wrath of the Anguish 67. For here death is broken or destroyed and yet remaineth a Death in it self but the willing-Spirit viz the right holy Life goeth with the breaking open forth out of the anguish 68. And is now also a fire but a fire in the Liberty and burneth in the Love-source or quality as a Man may see this in Fire and Light how the Essential fire is a burning woe or pain and the Light an amiable richly Joyful delight and habitation without sensible pain source or quality 69. And yet hath all sources or qualities and properties of fire in it yet in another Essence viz a friendly munificent wel-doing Essence a right Glimps of the rich Kingdome of Joy and the fire a Glimps of terrour and of Anguish and yet one dwelleth in the other and yet also the one findeth not the other in the Essence 70. Thus there are two Worlds one in another whereof none comprendeth or apprehendeth the other and nothing can go into the Light-world but onely through Dying and for or at the Dying must the Imagination first lead the way 71. The anxious Will must groan or pant after the Liberty of the power of the Light and totally give it selfe thereinto and with the desirous Imagination conceive or comprehend the power of the Liberty and thus the strong will goeth through the death of the darkness quite through the Essential fire and falleth into the Light-world and dwelleth in the fire without source pain or quality in the Kingdom of Joy This is the Gate in Ternarium Sanctum into the Holy Ternary and Glauben Faith or Believing in the Holy Ghost 72. Dear Children of Man here understand the Fall of the Devil who turned his willing-spirit only into the Essential Fire and thereby would needs dominecre over the Light 73.
as one that is not worthy to live upon the Earth 86. This may indeed be called standing in the Battle and Faith or Believing where outward reason saith clearly No there it is Good to set Christs suffering Death in the fore-front and to present and set it before the Devil the World and Death together with the Earthly Reason and not despaire or give over as a desperate Coward 87. For here it is for an Angels Crown either to be an Angel or a Devil 88. We must in trouble and affliction become New born for it costeth much to wrestle with Gods anger and to vanquish the Devil if we had not there Christ by and with us we should loose the Battel 89. A small handful of skill and knowledg will not do it that we know this and tickle our selves with Gods Grace and make God a Cover for our sinnes that so we may stick and finely Cover the wickednesse and Vizard of the Devill under the sufferings of Christ 90. O No! The wicked one must be destroyed in Christs sufferings and Death he must not be a wicked one if he will be a child be must become an Obedient Sonne he must labour in the sufferings of Christ and walk in the footsteps of the Truth righteousnesse and Love he must do not know onely 91. The Devil knoweth it also well what doth that avail him The Practice must follow else it is but falsehood and deceit 92. Hypocritical dissembling Reason saith Christ hath done it we cannot do it Very right he hath done that which we could not do he hath broken and destroyed Death and brought or restored Life again what will that avail me if I enter not into him 93. He is in Heaven and I in this world I must enter into him in his way and passage that he hath made for us Else I remain without 94. For he saith Come to me all that are weary and heavy laden I will refresh or quicken you take my yoak upon you and learn of me for I am meek and lowly of Heart and so you shall find rest to your souls 95. In his path or Passage we must enter in to him we must doc good for Evil and love one another as he did us and gave his Life for us If we do thus then wee quench Gods Anger also in our Neighbour 96. Wee must give good example not in crafty subtilty slights and designes but in Simplicity with a good will and Heart 97. Not as a dissembling hypocritical whore which saith I am a Virgin and dissembles in outward Modesty but yet is a whore in her heart all must be in very Earnest Sincerity 98. Rather have no Money nor Goods also loose temporal Honour reputation and power then Gods Kingdom He that findeth God hath found all He that looseth him hath lost all He hath lost himself 99. O. How very hardly doth it come to pass to break the Earthly will Come but to this Dancing Ring thou wilt afterwards no more need to ask after the footsteps of Christ thou wilt see them very well 100. Thou wilt well feele the Cross of Christ thou wilt well feel Gods Anger which otherwise finely resteth and sleepeth in the Old Adam till thou finely fattenest him with dignities and then he giveth thee thy Kingdome of Heaven which thou hast here sought after The Sixth Chapter Of our Death Why we must Dye Notwithstanding Christ dyed for us CITATIO PRIMA The First Citation 1. ODear Flattering Hypocritial Reason come hither to this Feast Hither we have invited you all both the knowing and the Ignorant all you that would see God it is a hard Sâ—al and a fast Lock to open think upon it it concernes you all Reasons Objection 2 Reason saith was not God Omnipotent enough to forgive Adam his sinne but that first God must become Man suffer and permit himself to be put to Death What pleasure hath God in Death 3. Or if he would needs redeem us in such a way wherefore seeing Christ hath redeemed us must we then also dye Answer 4. Dance here dear Reason Guess till thou hittest it be a Doctor here and know nothing be Learned and also Dumb or Mute Wilt thou not but thou must unless thou comest to this School understand the School of the Holy Spirit 5. Who is here that can unshut this Is it not that Closed or shut book of him that sitteth upon the Throne or seat in the Revelation of Jesus Christ 6. Then saith the Hypocrite we know it well therefore say I I have not heard it from them nor read it in their Writings they have also forbidden me this seeing and have shot a Sinne-Bolt upon it and imputed or accompted it for sinne to them that seek such things or desire to know them 7. Hereby hath the fair Woman continued finely Covered O how hath Antichrist been able to sport and act its Scene under this Covering 8. But it shall stand open against the will of the Devil and of Hell for the time is born the Day of the bringing again or Restauration breaketh that it may be found what Adam lost 9. The Scripture saith We are Dust and Ashes that is very right we are dust and Earth 10. But now it may be asked Whether God made man out of Earth That Reason will maintain and prove it out of Moses whom yet they understand not neither doth the proof afford it but affordeth much more that Man is a Limus that is an Extract out of all the Three Principles 11. If he is to be a similitude of Gods substance then he must needs be proceeded out of Gods substance for that which is not out of the Eternal that is not permanent 12. All that which beginneth belongeth to that out of which it is gone forth so that if it be proceeded forth barely out of the Earth then we are of the Earth what then can blame us that we do so as the Earths property driveth and willeth 13. But if there be a Law in us that blameth checketh or accuseth us that we live Earthly then that it selfe is not Earthly but it is out of or from that to which it directeth and draweth us viz out of the Bâ—ernal whither it also draweth us and our own Consciences blame or accuse us before the Eternal that we make and do that which is against the Eternal 14. But if we give our selves up to that which draweth us into the Eternal then must the other that draweth us into the Earthly break or Corrupt and enter into that into which it willeth viz into the Earth into which it draweth us and that willing which we give up into the Eternal that the Eternal receiveth in 15. Being God hath Created man in a substance to be therein Eternally viz in flesh and Blood therefore of necessity to that willing which giveth it selfe up into the Eternal must such flesh and
it selfe viz chiefly in Four Forms as in Fire Air water and Earth or Flesh 11. And though clearly it thus standeth therein yet it is in this no more then a Beastial Life For its Reason cometh to it from the Constâ—llations and findeth that the Sun and the Constellation maketh a Tincture in the four Elements whence the Reason and qualification or working cometh also pleasure and displeasure 12. But it is not by farre yet the right humane Life for this Reason seeketh no higher but only it self in its wonders 13. Yet there is in Man a Desire and a great Longing or panting after a higher better and Eternal Life wherein there is no such source quality or Torment 14. And though it be clear that Reason apprehendeth it not nor seeth it not yet a Mystery lyeth in Reason which there tasteth and knoweth it whence the seeking existeth 15. Whereby we know that the same Mystery is together implanted in the first Creation and is Mans own and thus find that it standeth in a desiring or Longing viz in a Magick seeking 16. Further we find that with that Mystery we are in a strange Lodging for our House that the same Mystery standeth not in the spirit of this World for that apprehendeth it not also findeth it not whereby then we know the heavy fall of Adam 17. For we find that Mystery in the willing of the Mind first that it is a secret fountain Spring which openth it self in another Principle 18. Secondly we understand also that that Mystery standeth hidden in the fire in the Anguish source or quality and openeth it self through the Anguish of the willing 19. And then Thirdly we find how that same Mystery is held captive by the spirit of this world 20. And as the Outward lifes Reason hath Might or ability to enter thereinto and to destroy it so that that mystery cometh not to the Light in that it covereth the same so that the Genetrix cannot generate and so abideth as a Mystery hidden 21. And so then when the Body breaketh then the willing hath nothing More which can open the Mystery and thereupon the fire or Souls spirit abideth in the Darkness and the Mystery standeth Eternally hidden in it as in another Principle 22. Thus we know that Mystery to be Gods Kingdom which standeth hidden in the soul which giveth a longing pleasure and desire so that it Imagineth in that Mystery 23. Where then it becometh impregnated magically in that Mystery out of which the willing existeth to it to go forth out of the Fire-life into the Mystery of God 24. And so now if it lifteth up the willing and casteth it from it into the Mystery then the willing becometh Impregnated in the Mystery 25. For it is longing and attaineth or cometh to be the Body of the Mystery viz the substance of the Mystery which is Gods substance which is Incomprehensible to Nature Thus the willing draweth Gods similitude or Image on to it self 26. So now when the willing is generated out of the Souls Fire then it standeth indeed also with its Root in the soul and so between the willing and the soul there is no parting or renting but the willing thus becometh ONE spirit in or with God and becometh the souls Garment so that the soul in the willing becometh hidden in God 27. So that though it dwelleth in the Body yet nevertheless it is with its willing environed and hidden in God and is thus in the willing which is the right earnest Faith a Child of God and dwelleth in another world 28. This now is not so to be understood like a Historical willing whereby Reason knoweth that there is in it self a desire after God and yet holdeth or reteineth that very desire captive in Evil or wickedness so that the willing cannot go out from the soul and enter into the Life or Mystery of God but maketh Opinions and setteth the willing inthe Conjectures 29. Wherein then it cannot reach the Mystery and so abideth in the Conjecture or indeed altogether hidden in the soule in which it is directed and pointed or put off to a Future thing whereby Reason holdeth the will Captive in the Longing or lust of the Flesh in the Syderial Magia and continually saith to Morrow thou wilt go forth and seek the Mystery of God 30. Verily there is no own or self ability of finding it This Opinion deceiveth itself so also the Liberty is in no Conjecture or Opinion where the will may Enter in and behold God that Reason need to Image or Contrive to make or to do somewhat and so therewith to be pleasing to God 31. For there is no righter way then onely to go with the willing out from Reason and not will to seek it self but Gods Love to cast it selfe wholly into Gods willing and to let all lye which Reason casteth in the way 32. And though there were great sinnes and forepast Lusts into which the Body was Entered onely to go above them with the will and Esteem Gods Love greater †theâ—orbid â—orbid Pleasure of sinnes 33. For God is not an áccepter of sinnes but an accepter of the Obedient free willing he letteth not sinnes into himself 34. But a humble lowly willing which goeth forth out of the house of Sinnes and willeth sinnes No more but sincketh it self out from Reason into it Love as an Obedient humble Child that he accepteth for it is pure 35. But so long as it sticketh in the Opinion and Conjecture it is surrounded with the Opinion and is not free 36. But now seeing then God is free in himself from the Evil or wickedness so must the willing also be free and then it is Gods similitude Image and propriety for What comes to him into his Liberty he will not cast that away as Christ Teacheth us The Third Chapter VVhence Good and Evil Love and Anger Life and Death Joy and Sorrow Cometh and how the VVonders of Nature appear in the Free will of God And yet the Liberty of God mingleth not it self with the Wonders of Nature 1. ANd understand us further in this Manner We apprehend and have it sufficiently made known to us even in the Holy Scripture as also in the light of Nature and in All and Every thing or Substance that from the Eternal Substance all proceedeth both Good and Evil Love and Anger Life and Death Joy and Sorrow 2. Yet we cannot say that therefore Evil and Death Cometh from God for in God is no Evil also no Death and in Eternity no Evil goeth into Him 3. The fierce wrath onely proceedeth out of the fire of Nature where the life standeth as in a Magia where one form desireth and awakeneth the other whence the Essences of Multiplicity Exist out of which the wonders become generated in which the Eternity manifesteth or revealeth it selfe in Similitudes 4. And yet we must say that in Gods willing there is a desiring which there
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.
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
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
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
of the first Adam he was contrived or Imagined out of the Lights Essence and substantiality but being he was to go into a Creature and was to be a total or entire Similitude of God according to all substances according to all the Three Principles therefore he became also apprehended with the word Fiat in all substances of all the Three Principles and was brought into a Creature 27. Now certainly all the three Principles were free in Him and stood one in another each in its Order and so he was a right totall or entire similitude of God according to and out of the substance of all substances 18. But we are to know and observe How the Third Principle viz the source or quality of this world in the kindling of Lucifer became totally fierce wrathful thirsty and base or Evill and instantly in Adam thirsted after the Second Principle viz after the heavenly Matter whence the Longing in Adam Existed for the source or quality of the pure Love out of the Holy Spirit had refused that 29. But when the Love entered into the Earthly source or quality to satisfie it in its kindled thirst then the pure Material love conceived or received the desirous Earthly perished Cortupt Longing 30. And then the second Principle Extinguished not as a Death as that it were become a Nothing but it became caprivated in the fierce wrathful thirst 31. Now then seeing God is a Light the pure Love-source or quality stood as shut up in Death without the Light of God 32. And now the Image was perished and captivated in the fierce wrath of God and the Own selfe-love lost its might and strength for it was shut up in the perished corrupt Earthliness and loved Earthlness 33. Thus a Woman or Wife must be made out of this Image and the Two Tinctures viz the fires Essence and the Matrixes watery Essence must be parted viz into a Man and a Woman 34. Whereas yet the Love thus became moving in a twofold source or quality and so one Tincture loved and desired the other and mingled together whence the Generation was to be propagated and maintained 35. But now this Generation of Men thus in the Earthly source or quality could not know or see God for the pure Immaculate Love was shut up in the Earthly thirsty source or quality and was shut up and captivated in the fierce wrath of the Eternal Nature which Lucifer had kindled for the fierce wrath had attracted the love with the Earthliness into it self 36. That now in the captivated love stood the virgin-like Mcdesty or Chastity of the wisdome of God which to Adam was with the second Principle with the heavenly substantiality together incorporated to his body and much more the Spirit of the Meek substantiality through the breathing in of the Holy Spirit which was breathed into Adam 37. And so now ther was no Remedy unless the Deity awakened it selfe in the divine Virgin according to the second Principle in the virginity which was shut up in Death and that another Image came to be out of the First 38. Thus it is sufficiently known and understood by us that the first Image must be given to the fierce wrath wherewith it might quench its thirst and must go into Consumption as into the Essential fire whereas yet the Essence dieth not nor consumeth 39. For which cause God hath appointed a Day wherein he will being the Essence of the Old and first Adam through the fire that it might be delivered or loosed from the vanity viz form the Longing of the Devil and of the Anger of the Eternal Nature 40. And we understand further that God hath again borught into US the life of his Eternal substance when he moved himselfe with his own heart and Word or power of the divine Life in the virginity which was shut up in Death viz in the true pure Love and kindled that again and introduced his heavenly substantiality with the pure Virginity into the virginity which was shut up in Death and hath out of the heavenly and out of the Virginity that was shut up in Death and Anger generated a New Image 41. And then Thirdly we understand that this New Image must through Death and the fierce wrath of the fire be introuduced again into the heavenly divine substantialit in Ternarium Sanctum into the Holy Ternary 42. For the Earthly longing which the Devil had possessed must remain in the Fire and was given to the Devil for food therein he Adams virginity and introduced it out of Death through Gods fire into the divine source or quality 51. Christ is become Adam not the divided but the virgin-like Adam which Adam was before his sleepe 52. He hath introduced the perished-corrupted in Death into Gods fire and hath brought forth the pure virgin-like out of Death through the fire whose Sonne thou art if thou dost not remain lying in Death as rotten wood which cannot qualifie or operate which in the fire giveth no Essence but becometh Dark or black Synder or Ashes Question 53. Now saith Reason how cometh it then seeing I am Christs Member and Gods Childe that I do not find nor feel him Answer 54. Here indeed sticketh the Matter deare defiled piece of Wood smell into thy bolome what is it thou stinkest of Even of Hellish Lust and Longing viz of Hellish voluptuous pleasure Covetousness honour and power 55. Hearken these are the Devils Garment pluck off the Hide or skin and cast it away put thy desire into Christs Life Spirit flesh and bloud Imagine thereinto as thou hast Imagined into the Earthly Longing and so thou wilt put on Christ in thy Body and in thy flesh and blond thou wilt become Christ his becoming Man or Incarnation will instantly unite it self in thee and thou wilt become born or generated in Christ 56. For the Deity or the Word which moved it selfe in Mary and became Man that became Man also in like manner in all Men that had dyed from Adam to that time who had given up and Commended their Spirits into God or into the Promised Messiah 57. And it passed upon all those which were yet to be born out of the Corrupted perished Adam who would but suffer that word to awaken them or arise in them for the first Man comprehendeth also the last 58. Adam is the stock we all are his branches but Christ is become our sap virtue and life 59. Now if a branch on the Tree withereth what can the virtue and the sap of the Tree do to it It giveth its virtue to all brances why then doth not the branceh draw the sap and virtue into it 60. The fault is that Man draweth devillish virtue or power and Essence or sap instead of divine Essence into himselfe and letteth the Devil seduce him into Earthly desires longing and lust 61. For the Devil knoweth the Branch which in the Country that was his is grown up to him and still groweth and
the Obedience of God to righteousness its Servant ye are 88. The wicked is to God an acceptable savour in the Anger and the Holy or Saint is an acceptable savour in his Love 89. But can a Man make of himselfe what he will he hath both before him the fire and the Light will he be an Angel in the Light then Gods Spirit in Christ helpeth him to the Society of the Angelical Quire 90. But will he be a Devil in Fire then Gods Anger and fierce wrath helpeth him and draweth him into the Abyss to the Devil he getteth his Ascendent which he hath a longing or Lust unto 91. But if he breaketh the first longing or Lust and entereth into another then he getteth another Ascendent but the first hangeth exceedingly to him it willeth continually to have him again 92. Therefore must the Noble Grain often stand in great pinchings it must suffer it selfe to be pricked with Thornes for the Serpent continually stingeth the womans seed viz the virgin-Child in the Heel the sting of the Serpent sticketh in the Old Adam it continually stingeth the virgin-Childe in the Mothers body or Womb in the Heel 93. Therefore the life in this world is with us poor captive Men a valley of Misery full of anguish Crosses cares sorrow and troubles we are here strange Guests and are upon the Path of our Pilgrimage 94. We must wander through great dismall wilde desert Corners and are environed with Evil Beasts with Adders Serpents Wolves and very horrible beasts and the Evillest Beast we carry in our Bosome 95. Our fair little Virgin standeth in that Evil desert Den or stable of Beasts as a lodging 96. But we know and say this with good ground that when the Noble Twig or Branch groweth and becometh strong then in that Man the Old Adam must be Servant must go behinde and often do what it willeth not he must often suffer the Cross scorn reproach and Death and that he doth not willingly 97. But the virgin-like Image in Christ subdueth him for it will readily and with Joy follow after Christ its Bridegroom and be conformable to him in the Cross and tribulation 98. And we may well say this also that indeed none become Crowned with the virgin-like Crown which the woman in the Revelation of John weareth with Twelve Stars viz with the six Spirits of Nature heavenly and with the six Spirits Earthly unless he stand in the streames of the Dragon and fly along into Agypt viz under the Cross in the Plagues of Aegypt 99. He must bear Christs Cross and put On Christs Thorney Crown suffer himselfe to be mocked abused and scorned if he will put on Christs and the Virgins Crown he must first bear the Thorney Crown if he will put on the Heavenly 100. We present to the Enlightned still a secret Arcanum to be known that when the Pearl becometh lowen he then first putteth on the Crown in the Holy Ternary with very great Joy and honour before Gods Angels and all holy Virgins and there is very great Joy therein 101. But that Crown hideth it selfe again for in that place God becometh Man How then can there be but Great Joy 102. The Old Adam danceth for Company but as an Ass after the Harp but the Crown is laid by in the becoming Man or Incarnation 103. Wilt thou now be a Conqueror then thou must in the footsteps of Christ fight with the Old Ass also against the Devil 104. If thou overcomest and wilt be acknowledged and received for a victorious Child of God then will the womans Crown with the Twelve stars be set upon thee thou shalt weare that till the virgin be born out of the Woman out of thy death or with thy Death that shall put on the Threefold Crown of the Great honour and Glory in the Holy Ternary 105. For while the virgin-like Image lyeth yet shut up in the Old Adam it attaineth not the Angels-Crown for it standeth yet in great danger and hazard 106. But when it is born with the dying of the Old Adam and Crept forth out of the husk or shell then it is an Angel and can perish no more and then the right by-laid Crown wherein God became Man will be set upon it 107. But it reteineth the Crown of Twelve Starres also for an Eternall Mark for it shall not be forgotten in Eternity that God in the Earthly Woman hath again unshut the virginity and is become Man 108. The six Earthly Marks shall stand for an Eternal Wonder and be an Eternal Song of Praise that God hath delivered us out of Necessity and Death 109. And the six heavenly Marks shall be our Crown and Honour or Glory that we with the Heavenly have over-come the Earthly 110. Thus shall the Marks of victory remain standing in Eternity in which it shall be known what God hath had to doe with the Humanity and how Man is the greatest Wonder in Heaven at which the Angells highly rejoyce The Fourteenth Chapter Of the New-Regeneration in what Substance Being and Property the New-Regeneration viz the Virgin-Child standeth while it yet sticketh in the Old Adam 1. BEing we swim in this miserable Sea in this Earthly flesh and Blood and are become of an Earthly source or quality wherein we lie shut up in the dimness in the Glimmering therefore let not the Noble Mind cease to search concerning its true Native Country into which it is to go 2. It continually saith where is thy God or when shall it come to pass that I may see the Countenance of God where is my Noble Pearl where is the virgins-Child I see it not yet how is it with me that I am so anxious about that which yet I cannot see 3. I find indeed the great longing and desire after it but cannot see where my heart might rest 4. I am yet continually as a Woman which would fain bring forth how fain would I see my fruit which is promised me from my God 5. There is a Continual longing for the Birth one day calleth another the Morning to the Evening and the Night to the Day again and hopeth in the Abstinence when once the clear Morning Star will arise which will give rest to the Mind 6. And it is with it as with a Woman that laboureth for the Birth that continually hopeth for the discovery and waiteth for it with longing and groaning 7. Thus my beloved Children of God it goeth with us we suppose that we are far off from it yet thus we stand in the Birth we generato thus in great groaning in anguish and know not the seed which we generate for it lyeth shut up 8. We generate not as to this World how will we then see the fruit with the Eyes of this world neither doth the fruit belong to this world 9. But seeing we have attained the True knowledge of this Matter not as
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
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
that the World fighteth against you persecuteth you despiseth slandereth you for the sake of the knowledg and Name of God then consider that you have the Black Devil before you then sigh and long that Gods Kingdom may come to us and the Devils sting may be broken or destroyed that the Man through your longing sighing and praying may be released from the Devil And then you Labour rightly in Gods Vineyard you prevent the Devil of his Kingdom and bring forth fruit upon Gods Table 44. For in Love and Meekness we become New Born out of the Anger of God in Love and Meekness we must strive and fight in the Devils Thorny Bath in this world against him 45. For Love is his Poyson it is a fire of Terrour to him wherein he cannot stay if he knew the least spark of Love in himselfe he would cast it away or would burst himself therefore that he might be rid of it 49. Therefore is Love and Meekness our Sword wherewith we can fight for the Noble Garland under Christs Thorney Crown with the Devil and the World 47. For Love is the fire of the second Principle it is Gods Fire The Devil and the World is an Enemy to it 48. The Love hath Gods Eyes and seeth in God and the Anger hath the Eyes of the fierce wrath in the Anger of God that seeth in Hell in the source or Torment and Death 49. The World supposeth meerly that a Man must see God with the Earthly and Starry Eyes it knoweth not that God dwelleth not in the outward but in the Inward 50. And if then it seeth nothing admirable or wonderful in Gods children it saithâ— O he is a Fool he is an Ideot he is Melancholly thus much it knoweth 51. O hearken Sir I know well what Melancholly is I know also well what is from God I know them both and thee also in thy blindness but such knowledge costeth not Melancholly but a victorious wrestling 52. For it is given to None without wrestling unless he be a limit or Mark chosen of God otherwise he must wrestle for the Garland 53. Indeed many a Man is chosen to it in his Mothers body or womb as John the Baptist and others more apprehended in the Covenant of Gods Promise who are alwaies a Limit or Mark of a Seculum or highest Pitch of an Age who are born with the time of the Great Year and are Chosen to open and disclose the wonders which God entendeth or purposeth 54. But not all out of the Limit or Mark but Many of them out of their Zealous seeking for Christ saith Seek and you shall find knock and so it will be opened unto you also Whosoever cometh to me those I will not reject or cast out Also Father I will that those whom thou hast given me be where I am that is that those who are born out of Christ with the New man be in God his Father Also * Father I will that they see my Glory which I had before the foundation of the World 55. Here lyeth the seeing out of Christs spirit out of Gods Kingdome in the power of the Word of the substance the Deity with the Eyes of God and not with the Eyes of this World and of the outward Flesh 56. Thus thou blind world know wherewith we see when we speak and write of God and let thy false Judging alone see thou with thy Eyes and let Gods Children see with their Eyes see out of or from thy Gifts let another see out of or from his Gifts 57. As every one is Called so let him see and so let him walk or Converse for we Manage not all one and the same Conversation but every one according to his Gift and Calling to serve Gods honour and Wonders 58. The Spirit of God suffereth not it self so to be tied or bound up as outward Reason supposeth with its Decrees Cannons and Councils whereby alwaies one Chain of Antichrist is linked to another that Men will Judge above Gods Spirit and Maintain and hold their Conceipts or opinions to be Gods Covenant as if God were not at home in this world or as if they were Gods upon Earth and moreover what they will Believe they establish with an Oath 59. Is not this a work of Folly to bind up and tie the Holy Spirit with his Gifts of wonder to an Oath he must Believe what they will and yet they know him not also they are not born of him and yet they make Lawes what he shall do 60. I say that all such Covenants and binding is Antichrist and unbelief let it seem or flatter how it will Gods Spirit on the Contrary is unbound he goeth not into such a Covenant or Band but he appeareth freely to the seeking humble lowly Minde according to his Gift as he his * inclined 61. He is also even very subjected to it if it do but Earnestly desire him what then would that Covenant in humane wit and prudence of this world do if it did belong to the honour of God are not all Covenants generated out of self Pomp state and Pride 62. Friendly Conference and Colloquy together is very Good and necessary that one present or impart his Gifts to the other but the Covenants or Institutions are a false or wicked chain against God 63. God hath once made one Covenant with us in Christ that is enough in Eternity he maketh no more He hath once taken Mankind into the Covenant and made a firm Testament with or by Death and Blood there is enough in that we justly rest satisfied in that and cleave to this Covenant 64. Note we ought not dare to dance so Boldly and audaciously lewdly about Christs Cup as is done at present else it will be takeh away as is done to the Turks 65. There is a very great earnest severity at Hand such as hath not been since the beginning of the World Let is be said to you it is become known the Antichrist shall stand Naked 66. But look to it that you become not thereby the worse for the Axe is put to the Tree the Evil Tree shall be hewn down and cast into the Fire the time is near let none stick or hide himselfe in the Lust of the Flesh 67. For it avalleth nothing that any know how he should be New-born and set continueth in the Old skin in the pleasure and voluptuousness of the Old Man in Covetousness high-mindedness unrighteousness in unchastity immodesty and in a dishonest or scandalous wicked life such a one is dead while he liveth and sticketh in the Jaws of Gods Anger their knowledg will accuse and Condemn them at the Judgement 68. If he receiveth the word of knowledge and conceiveth it so that God giveth him to know it that it is the right way to Life then he must presently be a door of the word and go forth from the
not at all useful or profitable in the sight of God It is the Great Mystery Mysterium Magnum 31. Man is therefore become Created in this world as a wise Ruler or Manager thereof that he should open all Wonders which were from Eternity in the Sulphur out of which this world with the Starres and Elements were Created and according to his willing bring them into Formes Figures and Images all to his Joy and Glory 32. He is created wholly free without any Law he had no Law but onely the Nature-Law that he should not mixe one Principle in another 33. The Inward Man should let no Earthly thing into it but should rule Omnipotently over the outward Principle and so no Death nor Dying would have come into him 34. Also the outward Elements could not have touched him neither Heat nor Frost had touched him 35. For as the Noble Image must subsist in the Fire so also should that same Noble Image rule through the whole Man through all the Three Principles and rule and fill all with the Paradisical source or quality 36. But since that cannot be at all and that indeed the flesh is become earthly therefore now we must become generated in the Faith where truly the Earthly Life covereth the right Life 37. Therefore we must put on the right Garment which is called Hope and set our willing into the Hope and Continually Labour upon the Tree of Faith that it may bring forth its fruit viz the saving amiable and blessed Love towards God and its Neighbour 38. He should do Good not for his own sake onely but also therefore that he may Edifie and better his Neighbour with his Example and Life 39. He should Consider that he is a Tree in the Kingdom of God and that he must bear fruit to God and grow in Gods field and soyl and that his fruits belong to Gods Table 40. And that he should conceive or comprise his works and Wonders in the right true Love and Converse and walk in Love that he may bring them into Gods Kingdom 41. For God is a Spirit and Faith is also a Spirit or One Spirit in him and God is in Christ Become Man and the Faiths Spirit is also in Christ Generated or Born Man 42. Thus the willing-spirit converseth or walketh in God for it is ONE spirit with God and worketh or co-worketh with God divine works 43. And though it be so that the Earthly Life covereth it in so that he knoweth not his work which he hath generated or born in the Faith yet in the breaking of the Earthly Body it will be manifest 44. For the Hope is its Chist or Cabinet and a Mystery wherein the Faiths work becometh sown and Kept The Seaventh Chapter To what End this World and all Substances or Things were Created Also of the Two Eternal Mysteries Of the Mighty strife in Man about the Image and wherein the Tree of Christian Faith standeth Groweth and beareth Fruit. 1. SEeing then that Man standeth thus in a Threefold Life So therefore is every Life a Mystery or hidden Arcanum to the other and desireth the other to which End this World with all substances or Things are become Created 2. For the divine substantiality desireth the Looking Glass or Similitude for this world is a similitude according to Gods being or substance 3. And God is manifest in an Earthly similitude for the Wonders of the Arcanum or hidden secresie might not be opened in the Angelical world in the Love-Birth 4. But in this world where Love and Anger is mixed therein is a Twofold Genetrix and there it might be 5. For all things originally arise out of the fire-Root and yet were encompassed with the Water of Meekness so that it is an amiable or lovely Substance or Being 6. Yet thus the Fire became not known in the Angelical world for the Center of the Genetrix standeth in the Light and is the word of God and so the Wonders of Nature may not otherwise then in a Spiritual Magia become opened that is become seen in Gods wisedom 7. But seeing that same is almost incomprehensibe to the Angels and to the souls of Men and yet God will be known in Angels and Men therefore the Angelical World lusteth or longeth after the Great Wonders to know them which have from Eternity stood in the wisdom of God And they became in the Earthly Similitude brought to substance in Figures and Images all according to the Eternal Essences of the Center of Nature that the Wonders may stand Eternally 9. Yet not Essentially but in Figures in Images and similitudes in formings according to the willing indeed Magically but yet the Genetrix is in the Center of the wonders 10. For it hath once become awakened or raised out of the Fire but it will be again swallowed up into the Mystery and standeth as a hidden Life 11. Therefore shall all substances or things become manifest as in shadows in the Angelical world yet those onely which in Gods willing have become introduced into the Mystery 12. For the Mysteries which are Eternal are two as one in the Love and one in the Anger into which soever the willing-spirit with its wonders entereth in therein standeth its work and Wonder 13. So in like manner we are to know that also the outward vehemently desireth the Inward for all runneth after the Center viz after the Original and desireth the Liberty 14. For in the fire of Nature there is anguish and pain or sourcive quality therefore now will the Imaging or the Image of the Meekness in the sourcive quality of Love be free and yet may not in the sourcive quality of the fiery Essences be free so long till the sourcive quality divideth it self in the breaking and there each passeth into its Mystery 15. In like manner will the fire be free from the water for the water is also the Fires Death and it is also Mystery to it 16. And we see likewise hereby how the water holdeth the fire Captive and yet no Dying is in the Fire but it is onely a Mystery in the Fire 17. As then may be seen how it breaketh forth in the water and openeth it self so that openeth it self out of the Center of its own Genetrix as is to be seen in the Lighting and Tempest also in a Stone which yet is water may be known 18. And yet we see especially how all forms of Nature desire the Light for in that desiring the Oyl becometh generated wherein the Light becometh known for it originally ariseth out of the Meekness 19. Thus first we are to know our Life that in us the Fires-Center standeth open for the Life burneth in the Fire 20. And then Secondly we are to ponder and Consider of the desire to Love which in the word of Life originally ariseth in the Angelical world where the Heart of God with his desiring standeth towards us with his Imagining and also draweth