under his Rodde and pray for Grace 25. He who hath learned much and knoweth how to fit himselfe for it is no more acceptable to God then he that knoweth nothing but yet with his whole Heart and soule in sorrow for sinnes turneth to him and hath Faith in the Grace and a true Earnest Purpose and Resolution to be a New Creature 26. This Ground is onely therefore brought forth so deeply that every one that strive about it might see the true Inward Ground and cease from strife and yeeld himselfe into the simplicity and Love of Jesus Christ Whereby then suddenly the power of Sathan will be diminished and People and Nations will see that the Christians are the children of God If they thus walke in Love which I wish from my Heart for which Cause this little Booke is written Note Heere the Reader that loveth God is to know FIrst that these two little Books were copied faithfully and diligently out of the Authours own blessed Manuscript as he wrote them Anno 1623. And secondly that he afterwards in the yeare 1624. upon the desires of some good friends lovers of the Truth was purposed as may be seene in the foregoing Letter to Carol von Endern for the better understanding of the simple to bring them both into a more child-like forme but it is done onely to part of the third Chapter of this first Booke and no further Thus writeth the Publisher of the High dutch Copie But more particularly let the Reader take notice that the Authour had gone on to the 17th verse of the 3d Chapter as may appeare in the Printing of the double Pages in this Book and so it was Printed in the High Dutch and in the same manner here in the English only with a different magnitude of Letter those words which are the same on both sides are as neere as can well be observed in a letter of the same bignes with the whole Book but on the first side that which is not on the other side also is with a smaller letter and it was the first Booke that was written and finished by the Authour and on the second side that which was not in the other is with a larger letter was that other Copie which he entended to finish quite through the whole Booke and this is done to distinguish in some measure the alteration of the Expression in the two severall Copies for the better understanding of the Mystery and if it be diligently Observed it will very much help to the understanding of this and all his other Writings because where the Expression is obscure in the one it is cleerer in the other And besides by the varying the Expression all may discerne what latitude the Authours words may admit of in their meaning in all his Bookes Further it is certain that we may be lead by the severall Expressions to the true knowledge of some part of the Mystery and this great benefit accrues from thence that it will enable us to speak write infallibly that which hath never been spoken or written concerning that Mystery be it in Divine or Naturall things But by the way this is not to be attained by outward Hearing or Reading onely but by Experience Teachers or Hearers that want Experience are indeed Ordinary Teachers and Hearers but not true ones for such are Extraordinary in the account of our times such hearers are all they that understand the Word feelingly and bring forth fruit in their lives and Conversations and have the Power of Godlinesse these can teach truly from what they know though in a weake measure but those that are called Ordinary Teachers that have onely a forme of Godlines and deny the Power therof cannot teach at all nor deserve so much as the Name of an Ordinary Teacher such a one is not so much as a true hearer Our Saviour teacheth us that whosoever will do the will of our Father which is in Heaven Joh. 7.17 they shall know of his words whether they be of God and if he submit his doctrine to be Examined by every one by this Rule why should not every word of all others be examined by the same Rule let us thus do and we shall Ordinarily attain that which is indeed Extraordinary even the true knowledge of spirituall things the things of God which are impossible to be perceived by the Naturall man And accordingly I desire thee to Judge of the Authour of this Booke and no otherwise Farewell The First Chapter Of Reasons viewing of it selfe how it useth to run in a Creaturely Forme when it considereth of Christ and his Testaments 1. ALL Strife and Mis-understanding concerning Christs Person and his Testaments which he left behinde him ariseth from the defected Creaturely Reason which will be a Mistris of All things or Beeings and looketh onely in the Multiplicity of Beeings and in the variety and difference of Beeings and doth but loose it selfe in such viewing and breaketh it selfe off from its Centre or Originall and disperseth the a Or Senses Thoughts in the Multiplicity of Beeings that they cannot see what their ground is out of which they are sprung and so in their Confusion and running out breake themselves off from their Chaâ—s viz from the Eternall WORD of God and from the Eternall Divine speaking In which spoken Word all Beeings together with understanding Reason and Thoughts consist and take their Ground and beginning from it 2. For if the Abyssall not Naturall uncreaturall GOD viz the Eternall ONE speake his WORD no more and that speaking should Cease there would be no understanding Reason or Thoughts more also no Nature nor Creature and all Beeings would be an Eternall nothing for every Life ariseth from the Exhalation of the Eternall ONE viz from the Abysse and there could be no Formability in the Eternall One according to which or out of which something might be made 3. For if there were a formability to a figure then there must also have been a cause from whence the forme were arisen and God were not one onely God who were without Ground Time and Place for all that hath a beginning hath a Ground but that which hath no beginning is without Ground and Forme 4. Every beginning goeth out of the Eternall ONE through the Exhalation of the Eternall ONE whereby the Eternall ONE bringeth it selfe into selfe-viewing perceptibility and findingnesse to the Moving and forming of it selfe Every visible and Invisible Beeing Spirituall and Corporeall have taken their Originall in the Exhalation of the Eternall ONE and stand with their Ground therein for the beginning of every Beeing is nothing else but an Imagination of the Abysse that the same bring it selfe by its own longing into an Imagination and Modelleth and Imageth it selfe and apprehendeth the Imagelikenesse and b Or Exhaleth it breatheth it forth from the Eternall One to a viewing of it selfe 5. Which c Or Haling breathing is the Eternall Word of the
evill againe and constantly walketh thus circumspectly in his whole life to the end of his dayes This Man hath the Love of God shed abroad in his heart and hath received it else it could not bring forth such fruits of the Spirit and he that is so led by the Spirit is the childe of God though it may be such a one doth not know if you aske him what Gods Love is though he dwelleth in it and the cause why there is so small progresse in the knowledge of Christianity and the true Ordinances of God is because men think to learne those things by roate and not by Heart some are so far enemies to themselves which is deeply to be lamented that if they read that the Scripture saith a thing they care not what it mâ—aneth or how to understand it aright by seeking and finding the thing out which is spoken of that they may be sure of the meaning of what they reade in that in estimable booke of God Indeed the Holy Scriptures have perfectly declared all the Mysteries of God and his Ordinances and they have been rendred out of the Originall Languages of Hebrew and Greeke into the Mother Tongues almost of all Nations sufficiently to leave them without excuse that be not obedient in their lives and Conversations so far as they may know so that it will be far more easie for the Heathen to excuse themselves at the Last day then for those that have read or heard the Scriptures and live not accordingly though the Heathen also shall be left without excuse as the Scripture saith God hath left them without excuse in that he doth good and giveth them raine from Heaven and fruitfull seasons filling their hearts with food and Gladnesse Furthermore The Scriptures have had many laborious Expositions of the words and rendrings both of the Originall and translated Copies by large Writings Commentaries and Glosses but the things which are undeniably meant by those words are not so well understood as they might be if wee would be more frequent and diligent in the practise of that which bringeth all wisdome and understanding which is inward Experience Examination of Experimenting of Spirituall things according to that of the Apostle Try or Examine all things but hold that which is Good In outward things wee are easily perswaded to try before wee trust but concerning inward things wee are for the most part ready to take them upon trust and never try or Examine whether those things are so or no as the Noble Bereans who were commended for searching or Examining the Scriptures to see whether those things were so or no not whether those words were written but whether the things mentioned were such for they had experience of the things in Scripture before hand But there is a feare in some that if wee should be so inquisitive and prying into Mysteries wee should run into the Extream of beeing too wise which cannot be except in our own conceit for our Saviour sayth Be ye wise as Serpents but Innocent as Doves and indeed true wisdome is required to be able to dispence the Ordinances of God and not reading and conceiving only but Living the life of Christ whereby wee shall come to the true knowledge of Christ within us and though he were in our Parents before us and in their seed and so from our beginning to be and continually ever since in us knocking and calling at the inward doore of our hearts invisibly without a forme as the seed of God in the Embrio before our knowing receiving of him yet after we have opened to him and heard his call by yeelding our hearts in obedience therunto he will get a form in us be born in us and wee shall be regenerated in him and so wee shall often feele him and see him but after that againe wee must attaine the stature of a Man in Christ and be his disciples and schollers and be taught by the Holy Ghost proceeding from him in us before we can know and understand such Mysteries as his Ordinances are But if wee did seeke wee should finde God and Christ in our Hearts for though they be in us wee finde them not because wee examine not what and who they are and we are discouraged in our seeking partly because many have sought as wee have accounted it aright and have not found but the truth is they have not sought in the right place they looke to finde God any where but in their hearts and yet he that cannot finde him there shall never be able to finde him at all but there whosoever seeks shall find him who is the fountain from whence all things flow forth the Scriptures did flow from him and whatsoever could possibly have been written is hidden in him the Prophets and Apostles wrote and spake what they understood but God was in their hearts and mindes and filled them with the understanding of the Holy Spirit Our Saviour Jesus Christ had not the Spirit by measure for in him dwelt the fullnesse of the Deity bodily and he grew in understanding till he had the unction above his fellowes from which understanding in him proceeded those sayings whereupon the people confessed that he taught as one having power and not as the Scribes and Pharisees who though they were learned in the Scriptures yet Christ sayd to them Yee erre not knowing the Scriptures that is the meaning of the things expressed in them nor the Power of God and he that understandeth not the thing in his minde which he would utter cannot rightly speak nor write of it the Scriptures are such writings of men full of Divine wisdome and understanding but few other Bookes are written by those that so much as thought that the Apostles had such through knowledge of what they wrote in divine Mysteries some there are that seeme to thinke that the writers of the Scriptures had it by such a kinde and manner of revelation as if a man or Angel should relate and dictate words to them and they themselves have no understanding of it more then their reason can apprehend upon the bare hearing of the words and that is all the skill some of this age account possible to be attained in the Mysteries of God but we are directed by the Apostle James who well understood what he said by Experience that if wee want understanding wee should aske it of God and though God be in every one and every one liveth moveth and hath his being in him yet without the Spirit of God moveth and teacheth us in our understandings wee know him not where the fruits of the Spirit are in that Mans heart the Spirit of God hath moved and taught him in his understanding but from that small measure of understanding he is not able presently to apprehend the Mysteries of that Spirit and of those fruits that is whence they spring how they are begotten and brought forth how they grow c. nor can
lyeth which Tincture is above the Elementary Substance wherein the foure Elements lye in the Temperature which is a heavenly Paradisicall power and vertue that same Tincture of Bread and Wine is the true Medium wherewith Christ the humane Tincture giveth himselfe as into the humane Life for Man liveth not f By Bread onely from the foure Elements onely Matth. 4.4 The Grosse food which entereth into the Mouth doth not alone sustaine Life but the Inward power and vertue viz the Quintessence or fist Essence wherein the Tincture lyeth as a spirituall fire 24. The Elementary food g Worketh or Effecteth produceth onely mortall flesh and giveth a Source or moving of the Mortall Life but the Spirituall Man taketh his Nutriment from the Tincture for it selfe is a Tincture viz a Spirituall Fire therefore Christ powreth or over-floweth his heavenly flesh and bloud viz the Holy anointing Oyle into the Life of Man through and with the Nutriment of the true Life viz through the Tincture of Bread and Wine Not to understand that the Tincture of Bread and Wine is able to apprehend such a thing but it is onely a permissive Medium thereunto as the Outward Mouth of a Man is but a Medium where-through the power and vertue of the Tincture in the food is over flowed into the Spirituall Man and because in Bread and Wine there lyeth the highest Tincture which is neerest to the Life of Man which most of all susteineth the Life of Man therefore also hath Christ ordained this Testament under it 25. But 1 wee should not be earthly minded and suppose that after the Bread and Wine is blessed with the words of Institution that then Christs flesh and bloud is inherent in the Bread and Wine and that every wicked Man may partake of it without the right Mouth No if that were so then could Bread and Wine comprehend the divine power and vertue in its own capacity and Christs Spirituall flesh and bloud were become Bread and Wine and it would no more continue to be as Christ sayd My words are Spirit and Life Joh. 6.63 26. Mans spirituall Mouth taketh with the Faith Christs words and Life which words are a power of his flesh and bloud where the divine word is become a humane Substance That same humane and divine substantiall word is given to Man with the Tincture of Bread and Wine as through a Medium that there may be a visible signe of what is done in the inward Ground 27. Note Note 2 wee should not depend on this meanes or Medium alone and think that Christs flesh and bloud is onely and alone Participated in this use of Bread and Wine as reason in this present time miserably erreth therein No that is not so Faith when it hungereth after Gods Love and Grace alwayes eateth and drinketh of Christs flesh and bloud through the Medium or meanes of the blessed food and without the Medium or meanes of the food Christ hath not bound himselfe to Bread and Wine alone but hath bound himselfe to the Faith that hee will be in Man Hee will continue in him and Man shall continue in Christ His powerfull living Word would continue substantially in the Faith of which Substance the Faith may alwayes as also it ever might eate for it is the Faiths Nutriment wherein the Faith doth subsist and is a Substance Note The Faith in such participation becometh a substance viz a spirituall flesh and bloud of Christ in which the Living GOD in Trinity dwelleth worketh and willeth 28. The Substantiall Faith in Man is Christ himselfe who continueth in Man who is the Life and Light of Man That is the Temple of the Holy Ghost who dwelleth in us as Paul sayth Know yee not that yee are the Temple of God that the Spirit of God dwelleth in you Also the Temple of Christ is Holy which yee are 1 Cor. 3.16 17. Also Shall wee that belong unto Christ be yet Sinners that be far from us then were Christ a servant of Sinne in us Galat. 2.17 This same substantiall Faith is also the branch on the Vine of Christ which power and vertue penetrates through the whole Man as the Sunne doth an hearb and killeth the Lust and workes of the flesh 29. The Mortall flesh is not the Substantiall Faith that flesh comprehendeth not Christs flesh and bloud but suffereth it as a Grosse stone suffereth the Tincture of Gold and as fine Gold lyeth and groweth in the Grosse stone so also the love of Christ groweth in the true Life of Man and penetrateth through the Life as fire doth through Iron Not that such power stood in Mans Life that it could receive the substance of God in its owne power and vertue No it is given him of Grace as the Sunne of its own will giveth it selfe to the Hearb And the Hearb cannot therefore say I am the Sunne because the Sunne worketh in it so also can Man not say Note I am Christ because that Christ dwelleth and worketh in him as in his Expresse Image But the Creature is the Passive wherein the Creator dwelleth and worketh 30. Wee are Members of Christ according to his humanity and are therefore called Christians because Christ dwelleth and worketh in us in that wee are in our Life his twiggs and branches in those in whom he bringeth forth fruit through his power and vertue O little Children it is a Great Mysterie Note Note the use of this Testament where wee especially under Bread and Wine should partake of Christs flesh and bloud is therefore ordained that so wee should come together and eate of One Bread drink of One Cup and thereunder receive Christ that wee should Instruct one another what he hath done for us and declare his suffering Death and bloud-shedding one among another and teach it to our children and should binde our selves therewith in Love and exhort one another that wee in Christ are Members of one Body that wee in Christ are all but One. 31. Even as the One onely Christ giveth himselfe into us all in Common to be one onely Life and loveth us all in his one onely Humanity and reacheth forth that same onely humanity with his great Love and Grace to us all in Common under one Bread and Wine and so bindeth himselfe to us in one only participation Thus should wee also in such coming together and participation as members of one body binde our selves together in true Love and faithfulnesse and seriously Consider that in such participation wee are all but one in Christ for wee partake all of one onely Christ and in that same one Christ wee are one onely Body which is Christ in his Members O little Children what a depth of Mysterie is this if wee did rightly consider it Satan in the Anger of God hath rent us asunder and made us at odds so that wee have Opposite thoughts and heere cometh Christ with his Love and maketh us all in himselfe one onely
Art but they themselves understand not what they doe their knowledge sticketh barely in the letters and yet have not the Living word CHRIST in them who giveth testimony to the Literall word Had they Christ in the Love in them then they would impart that same Love and would shew men Christ in themselves and would so walke that Men might see they were Christs children But while they onely contend and dispute and will not so love and live themselves it is false and but an hypocriticall shew 6. But that this is true let Men looke upon their supposition about which they contend One heape of them sayth Christ is substantially under Bread and Wine Also Bread and Wine is changed into the Testament of Christ and there is a change of the Bread and Wine and so will receive Christ into the Beastiall and Mortall Man which Beast yet is not profitable b Text. In the holinesse as to Holinesse The other Party sayth It is onely a signe and signification of the Body of Christ that he was broken or dyed for us and denieth the c All-present presentiall present substantiall participation and understand nothing concerning Man what and how he is what he wanteth and standeth in need of that he may attaine the salvation of God againe The Third Party will handle the matter best and keep to the words of the Institution but say That Christ is participated with and under Bread and Wine that is Christs flesh and bloud is eaten and drunke under Bread and Wine but yet have no understanding how that comes to passe what is in Man that is capable of such a Gift and will know nothing of the inward Ground and right Adamicall humanity and deny also moreover the Substantiall inhabiting of Christ and is as farre from understanding as either of the other two Neither will they know how the participation is wrought but depend barely on the dead letter but lay about them lash and thunder with railing scorne Heresie and Blasphemy 7. Every party striveth onely about a literall Image and will have Christ bound to their d Imaginary Imagelike opinion and will be Patron of that same Image and doe it upon no other ground but that they will attaine Glory honour and high Esteeme by it which may be knowne in that they all of them disgrace and contemne one another that each of them may but maintaine his d Imaginary Imagelike opinion and be called and esteemed e Or Masters and Dispencers Lords of the Mysteries of Christ and yet in the ground of their hearts respect nothing but the Earthly Lucifer with temporary honour and selfe-will and will be f Venerated worshipped as Christ Every party would have it so that Men should worship their Image viz their framed literall Opinion 8. With Christs Testaments they distinguish their Images and make them a Sect therewith and cry Heere is the Church of Christ there is Heresie and Seduction cleave unto mee heere is Christ and therewith imbitter the hearts of Kings and Princes as also the Mindes of the People so that one brother for an Image-like opinion sake despiseth disgraceth slandereth and blasphemeth another and accompts him and cryeth out upon him for Devillish and will raise warres and bloudshed and desolation of Land and People for the sake of such Idoll-Images all which are a meere empty shell without fruit and belong to the fiery World for Seperation 9. Men have brought it to this passe that the people think they are saved if they doe but cleave to the opinion of such men and allow it whether they understand it or no when they doe but honour a Sectarian Name thereby and hold the Patron of their opinion to be right so that when one heareth the name of him he cryeth Yes yes that is right and yet knoweth not what it is so altogether have men blinded and seduced the simple that Men looke onely upon Mens Names and think Christ is in the Opinion and that which is yet worse men so compell the people with power into such Image-like Opinions and have so blinded Men that they forsake even body and Goods for an Opinion sake which yet they understand not in the ground of it and persecute hate and kill one another for it 10. Every one of them cryeth Men will take away the true Doctrine viz the true Faith from them and yet they have it not neither is it in their Opinion thus altogether is the world filled and blinded with Opinions Men suppose if a Man use but Christs Testaments according to the opinion of his Patron then there is blessednesse and salvation therein else there can be no salvation and whosoever imagineth not according to the same opinion and hangeth and cleaveth to them cannot be saved also he is no true member of the right Christendome 11. Men doe so miserably contend about such Image-like opininions that the Churches are made nothing else but meere houses of contentious Disputation and spirituall Dennes of Murther which Murther in the End comes to warres and bloudshed and meere disgrace and dishonour is done to Christ for his holy Gifts and Testaments sake and nothing else in truth is thereby erected but as Israel danced about the Golden Calfe and made an Idol-calfe to be their God and joyed in their owne handiworke viz in their Idoll-Image and lost their God and therefore also the anger of God was wrath against them and devoured them all in the Wildernesse so that such Idoll and Image Servants could not come into the promised Land 12. Loving brethren contend not about Opinions all contentious Disputation is an Image of an Idoll Christ hath concerning his Omnipresence told us of no opinion where he sayth He will be with us every day to the End of the world Matth. 28.20 He sayth not in such or such an opinion but where he signifieth his presence he sayth thus as the lightening goeth forth and shineth to the going downe thereof so shall also the Ever enduring coming of the Sonne of Man be Matth. 24.27 And sayth The kingdome of God is inwardly within you Luk. 17.21 13. Christs Light and power riseth up in his children in the inward Ground and shineth to them through the whole course of their life and in that well-spring of Light is the kingdome of God in Mâ—n Now if he have not this let him contend and dispute as much as he will yet he will bring it into him by no opinion but if he hath it out of the same wellspring flow even streames of Love it needeth no Opinion let him onely looke that Christs kingdome be borne in him that Christ be Man in him else he is no Christian be he how he will for opinion he must stand as a branch in the vine of Christ Joh. 15. The Opinion helpeth him not but the true Faith which through the breaking forth of Love is active and worketh good works Gal. 5.6 if he have not
the works of Love then he hath also no Faith the opinion maketh no salvation but is Babell a confusion of the Tongues of the one onely Love None is a Christian unlesse he love his neighbour and desireth to doe him good 14. The outwardly imputed Grace without the innate e Or childelike filial Grace is all false when Christ worketh in a Man then he is a Christian and then the sufferings merits and satisfaction of Christ availe him when he hath him in himselfe for an Advocate who hath done it that he doe it also in him and attracteth his merits to him then is the kingdome of God in that Merit otherwise all Imagelike Opinions are faise No work pleaseth God but what he himselfe worketh in Man through his Spirit therefore let us be the children of Christ and not the children of Images 15. Christ hath imparted his kingdome to us in his Testaments he that will receive it must be his childe else there is no Inheritance to work Repentance is better then to desire to know much Is not the knowledge given from God to a Man then he will not be able to understand the Ground of the divine secret Mystery but if it be given him he neede no Image to continue in the humility and simplicity of Christ and to cleave to his love and Grace without despising of any one is good Christianity All whatsoever speaketh of it selfe is Babell in Christ wee are all Members and all one AMEN The End of the second little Book concerning The Holy Supper The Table of the Two Testaments Angells Book 1. Ch 1. THe End why God Created the Angells and Men also of Reasons Misunderstanding of the Testaments of Christ Verse 23. Book 1. Ch 2. How Angells became Devills Verse 3 4 5 Anointing Anointed Book 1. Ch 3. How Christs anointing is understood in the Water Baptisme Verse 19 Book 1. Ch 3. How the Body and Soule is anointed by Christ in the Water-Baptisme Verse 19.20 Book 1. Ch 4. John Anointed when Mary saluted Elizabeth Verse 4 Book 1. Ch 4. A Baptizer should be the Anointed of Christ Verse 22 Antichristian Booke 2. Ch. 5. Of Antichristian doings Verse 4 Arise Booke 1. Ch. 3. What that is wherein Man at the last day shall Arise and stand before the Judgement Verse 16.17.20 Baptisme Baptised Baptise Baptiser Booke 1. Ch. 2. How the Deluge was a figure of Baptisme Verse 17 Booke 1. Ch. 2. Why God sent the Baptisme and Divine Infusion in an Elementary Earthly Medium Verse 26.27 Booke 1. Ch. 2. What is the Ground of that Water Baptisme to which the holy Ghost is the Hand that Baptiseth Verse 36 Book 1. Ch 3. How the whole Man needed Baptisme Verse 4 Book 1. Ch 3. How the Baptisme of the holy Ghost is effected Verse 6 Book 1. Ch 3. What it is in the Water Baptisme wherewith the Body from the Outward World and the Spirit of the Constellation in Man is Baptised Verse 12 Book 1. Ch 3. How wee are buried with Christ in Baptisme Verse 22 Book 1. Ch 4. John the Baptist the Beginner of Water Baptisme Verse 01 Book 1. Ch 4. Circumcision changed into Water Baptisme Verse 6 Book 1. Ch 4. Why God Ordained the Water Baptisme Verse 9 Book 1. Ch 4. Why the Outward Baptisme is requisite to those that live to have it Verse 14.15.19 Book 1. Ch 4. Wee are through Baptisme planted anew in the Word of God Verse 20 Book 1. Ch 4. How God is with the Holy with the Vnholy in the Baptisme Verse 24 Book 1. Ch 4. What required to Baptisme in them that are present Verse 33.34.40 Book 1. Ch 4. Wicked people at the Baptisme a hinderance to the work Verse 36 Book 1. Ch 4. Baptisme not a meere signe but a substantiall work Verse 38 Book 1. Ch 3. What was done that the Three Worlds properties in Man might be Baptised Verse 5â— Book 1. Ch. 3. What it is in Man that is Baptised into Death Verse 21 Book 1. Ch. 4. Faithfull Parents Baptised in Soule and Body generate Children in that Baptisme Verse 13 Book 1. Ch. 3. How the Father Sonne and Holy Ghost Baptise together Verse 11 Book 1. Ch. 4. Who it is that is worthy to Baptise with Water Verse 10.11.39 Book 1. Ch. 4. Holy Parents Baptise their Ofspring in Spirit yet why the Outward Baptisme is requisit in those that live to have it Verse 14 15.19 Book 1. Ch. 4. The unfaithfull Baptiser is dead in that work though God alwayes worketh in respect of his Covenant Verse 12 Beasts Book 2. Ch 1. The Image of Reconciliation in the sacrificing of Beasts and burning the Fat of them mentioned Levit. 8.14 c. Verse 5 Body Book 1. Ch 1. How wee came to have this Beastiall Body Verse 20 Book 1. Ch 2. What Body the Saints before and since Christ put on and what Body they waite for in the Resurrection at the Last Day Verse 14 Book 1. Ch 3. The Body of Man necessary to be Baptised Verse 2.3 Book 2. Ch 3. Why the Bread and Wine cannot be turned into the Body and bloud of Christ Verse 25 Book 2. Ch. 4. How it is not to distinguish the Lords Body Verse 1 Children Book 1. Ch 4. Christ biddeth Suffer little Children to come to him Verse 28 Christ Christs Christian Booke 1. Ch 2. Why God must become Man and why Christ must receive the Elementary part from us Verse 34 Booke 1. Ch 2. How Christ is bestowed upon Man Verse 37.38 Booke 1. Ch 3. How Christ is the Light of the little World Verse 10 Book 2. Ch. 2. How Christ is the Light of the world Verse 10 Book 1. Ch. 3. How Christ penetratrated through Death and Hell Verse 18 Book 1. Ch. 3. How Christ descended into Hell Verse 22 Book 1. Ch. 4. John the forerunner of Christ Verse 5 Book 2. Ch. 2. How Christ was the right High Priest Verse 3.4 Book 2. Ch. 2. Christ gave his whole Humanity to his Disciples Verse 8.9 Book 2. Ch. 2. What the Citie of God in Man is and how wee continue in Christ and be in us Verse 11 Book 2. Ch. 2. Christ by the last Supper fulfilled the Old Testament Verse 17 Book 2. Ch. 3. Man cannot say I am Christ though Christ dwelleth in him Verse 30 Book 2. Ch. 4 Who they are that Crucifie Christ now and wound him Verse 15 Book 2. Ch. 4. How a Man shall feele and Taste what Christ in him is Verse 23 Book 2. Ch. 5. None know Christ but those to whom and in whom the Father revealeth him Verse 2 3 Book 2. Ch. 5. How Men say heere is Christ Verse 8 Book 2. Ch. 5. How Christ is with us Every Day to the End of the World Verse 12 Book 1. Ch. 3. What was effected by Christs shedding forth his bloud upon the Earth Verse 18 Book 1. Ch. 3. What in Man is the Christian and why Mans works must be Judged Verse
Of CHRISTS TESTAMENTS Viz Baptisme and the Supper Written in two Bookes The 1. Of holy Baptisme how it is to be understood in the Ground thereof and why a Christian should be Baptised The 2. Of the holy Supper of the Lord Christ what it is with the Benefit and Effects of it and how the same may be worthily Participated of And how these are to be understood both according to the Old and New Testament Set forth from the True Theosophicall Ground through the three Principles of the Divine Revelation and presented to the Children of God for the Information of their understandings Written in the yeare of Christ 1624. by JACOB BEHM of Old Seidenberg alias Teutonicus Philosophus And Englished by JOHN SPARROVV Barrister of the Inner Temple London LONDON Printed by M. Simmons and are to be sold neare the signe of the Golden Lyon in Aldersgate-streete oâ—â—y H. Blunden at the Castle in Cornhill neere the Exchange 1652. Jesus said to his Disciples Matth. 28.19 Mark 16.16 Goe forth into all the World and Teach all People and Baptise them in the Name of the Father and of the Sonne and of the Holy Ghost Whosoever beleeveth and is Baptised shall be saved but whosoever beleeveth not shall be condemned The Englishers Preface THese two little Books intituled together by the Authour the Booke of the Two Testaments the one of Baptisme the other of the Supper doe the most deeply and plainly handle those two Grand Mysteries of any Booke extant since the Apostles Times and doe cleerly satisfie the doubts and put an end to the different Opinions concerning each of them and so make all friends together those that are called Anabaptists and those that are called Paedobaptists those that baptise persons of age upon confession of their Faith and those that baptise Infants with Witnesses to stand for them also this Treatise intimateth so much that it may be diseerned who is a fit administratour of Baptisme to those new converted or to the Infant children of converted Parents It reconcileth the difference of Opinion about Transubstantiation Consubstantiation and the Participation of meere Bread and Wine and sheweth how to understand truly the right Participation of the true flesh and bloud of Christ under Bread and Wine and being there is reall participation to be had of the flesh and bloud of Christ without Bread and Wine why the Bread and Wine was so Instituted to be celebrated and communicated and so also seeing the Baptisme of the Holy Ghost hath been many times without Water why the Baptisme of Water is necessary to be used even to those that had before received the Holy Ghost as well as the Apostles All which being understood it will likewise appeare what the Ground of the Preaching of the Word of God is as it is an Ordinance of God and how wee shall truly perceive what is the Essence of all Ordinances as they are so called which in the signification of the word is no more but a thing ordained or appointed and so it will be easie to finde how far short men are of rightly Esteeming the true Ordinances and how forward they are in taking that for such which is not indeed the Ordinance of God The Preaching of the Word the Administration of Baptisme and the Participation of the Supper are Ordinances of God The Communion of Saints or holy people two or three met in Christs Name are a true Church or Congregation of God according to his holy Ordinance The Magistrate Ruler or King and all that are in authority are the Ordinance of God for the punishment of Evill doers and for the encouragement of them that doe well Gods Ministers Presbyters or Elders Oldmen or Fathers in the Experimentall knowledge of Christ his Bishops or Overseers Shepheards or Pastours or feeders of his flock his Doctours or Teachers Instructors in the wayes of Godlines or Prophets appointed to tell People of their sinnes also Evangelists or Messengers of the Glad tydings of salvation Disciples or Schollers in the schoole of Christ such as are taught of God and Apostles or such as are sent of God and Christ by the Holy Ghost these must needs be ordained and appointed by God and so Forgiveness of sinnes or Absolution Excommunication or casting out from the Congregation of Christ and delivering to Satan Healing of the sick by the Elders fervent prayer of Faith The Laying on of the hands of the Presbytery or Eldership whereby the Gift of the Holy Ghost was bestowed Also Marrying in the Lord. Are all of them the Ordinances of God Every Duty of Man towards God or of one towards another mentioned either in the Old or New Testament are cleerly the Ordinances of God But how any thing is a true Ordinance of God and wherein it doth consist is hardly knowne and little considered as it should be that it might be certainly understood and there is much Exercise of our Minds before wee can goe about to examine it rightly wee must know God before wee can know his Ordinances which are of his own appointment and if we know not who he is how can we know that we love him and that it is not somewhat else which we love instead of him for it is said by the Apostle John He that saith he loveth God and hateth his brother is a lyar and the truth is not in him for if a man loveth not his brother whom he hath seene how can he love God whom he hath not seene and 1 Joh. 4.8 he that loveth not knoweth not God for God is love Further the same Apostle saith that 1 Joh. 4.18 God is love and he that dwelleth in Love dwelleth in God and he in him and how can any know this Excellent thing Love in which who so dwelleth is 1 Joh. 3.14 passed from death to life if he knoweth not he hath it in him and then how can he either know God or love him This Love must be in us if we be the Disciples of Christ nay there is not any thing mentioned in the whole Bible concerning Heaven and Redemption but we must have it in us while we are in this life or else we are not Partakers of it yea God hath shed abroad his love into our hearts which is that word of Truth and life which is able to save our soules and doth perfectly save them that Yeeld to it in obedience to the dictates to it receive it that is beleeve and it is both shed abroad and received by very many soules that neither know what that word is nor how they have received it for example when any Man is troubled at his doing of Evill and is sorry for it and wisheth from his heart he had not done it endeavoureth to have a better watch over himselfe resolveth never to doe the same againe desiring strength to be able to resist his doing of Evill any more being carefull least evill suggestions in his minde should allure him and entice him to any
kindling the humane desire through the Covenant went to meete God and Gods-Imagination went into the Covenant Thus stood the Holy Fire in the Covenant opposire to the Wrath in the Introduction of the humane desire in the Sacrifice Gods Imagination in his Love-fire went into the Covenant and the Humane Imagination went also through the Sacrifice in the Fire into the Covenant for in the fire was Gods Wrath met opposite where through the humane Imagination must goe into the Covenant and so consume the sinne and uncleannesse in the Humane desire which pierced to God Thus stood in the Covenant the lovâ—r fire met opposite to the humane desire and the same tooke the humane desire in the Wrath-fire to it according to its purity 29. As may be seene by Moses on Mount Sinai where first the Fathers Property in the Covenant out of the Wrath-fire opened it selfe and required Mans Righteousnesse that the same should walke before God in full obedience and purity and in purity draw neere unto him through the Sacrifice in the fire And if not then he would devoure them in the Curse through this Wrath-fire which was an Image Type or shadow signifying how the humane vanity should and must be purged through Gods wrath-fire But in the same wrath-fire stood the love-fire met opposite in the Covenant in the Sacrifice as an Image of Christ and quenched the Wrath-fire so that the soules desire with its prayer and Will could pierce through this wrath-fire into God 30. This Love-fire that stood opposite to the Wrath in the Sacrifice which also the Wrath-fire kindled so that it devoured the Sacrifice that is it which in the limit of the Covenant in the seede of the Woman awakened it selfe with heavenly Substantiality viz with the Essentiall Wisdome and gave it selfe up into our Substance vanished as to God yet heavenly 31. Our substance vanished and shut up in Death was signified by the drie Rod of Aaron which Substance grew in this awakening and introducing of the Heavenly Living Love n Or Substance Essence where Gods Substance became Man in whom the Holy fire could Burne For the Divine Ens which vanished in Adam which grew againe with such kindling was the food of this Love-fire as a Spirituall Holy Oyle wherein the Love-fire could kindle and burne and that same Love-burning was the New Life of the Regeneration 32. But seeing in o By OTHER may be ment other men then the man Christ himselfe OTHER Men there should not be Effected such a supernaturall kindling through the speciall Moving of God but that other Men should all be kindled through this holy fire out of Christ therefore went the Covenant through the Water-Baptisme with the out flowne Grace first into the Heavenly Ens of Man viz into the vanished Substance wherein the Incorporated Paradisicall-Covenant of the Serpent-Destroyer steed and pierced into the same Covenant 33. Yet seeing the Humane Essence which was become Earthly should goe together with such piercing in therefore there must also be such a Medium for it wherein the Humane Essence can take hold for in Gods Holinesse it cannot take hold for the will was rent off from that therefore there must now be a similitude wherein the Imagination of the Humane Nature may take hold 34. For Christ also had this similitude viz the Elements received from us Men that the Divine Imagination might take hold in the Water that so the Divine and humane Imagination together might awaken and kindle the Incorporated Paradisicall-Covenant in that manner as a Glimmering Mother fire or tinder-fire cometh into the wood and Glimmereth 35. After such a manner through the Baptisme was introduced a Divine Mother-fire of the Holy fire a holy and Divine Glimmering fire which destroyed and brake sinne and Death to pieces in the Inwardnesse of Man viz in the vanished heavenly Ens from which the dry withered Tree of the Inward Ground might receive a life againe viz a Spirituall Oyle In which new Spirituall Oyle of the Power of the Divine Light the Love-fire viz the New-Life should burne 36. This is now the Water-Baptisme to which the Holy Ghost in the Inward Ground is the hand which with the flowing forth of the Divine Love out of Christs suffering Death and Resurrection baptiseth with his Victory That is Hee Infuseth Christs Humanity Suffering Death and Resurrection into the Inward Ground and kindleth the Incorporated Paradisicall Covenant with this fire that the dry Rod of Aaron buddeth forth 37. For with this Infusion of the Holy Ghost Christ is bestowed upon Man he is hereby incorporated to Christ and the Heavenly Ens which in Mary assumed our humane Ens with the whole processe of Christ is put on him and imprinted in his even heavenly vanished Ens to a New Life which hath overcome Death 38. As a Tincture tinctureth wholly and throughly penetrateth the Mettle or as fire gloweth quite through the Iron so heere it is to be understood concerning those who are capable of such Infusion as shall further be taught The Second Chapter Of Gods Covenant after the Fall what the Fall of Man is and how God hath bound and united himselfe with him againe What the Circumcision in the old Testament and the Baptisme in the New are WHen any will kindle a Fire they must have some Substance that will take Fire it must be a Substance wherein there is an Oyle and Brimstone or it burneth not For if they cast a Stone or the like into the Fire it will not so burn as to come to a shining light so also it is to be understood concerning the poore Soule When it brake its desire off from Gods Essence of Love and Meeknesse which Essence in the beginning was in it as a Spirituall Oyle and Water and it was as a Spirituall Brimstone wherein the Light of God did burne then it brought it selfe into owne Desire whereby it was shut up as a hard Stone and lost all its Love and Meeknesse and was as a burning Brim-stone-spirit which could not be remedied unlesse the Oyle of Divine Meeknesse and Love did flow into it againe To this flowing into the Humane property there must be a Subject as a Medium or Meanes or o Resemblance or thing of the like nature Antitype whereby it may be done whereinto also the Humane Faith Entered and received the virtue or power through a Medium or Meane This Medium in the Old Testament is the Circumcision together with the Sacrifices and in the New Testament it is the Holy Baptisme and Supper of Christ together with the Word taught whereby the Divine Love and Meeknesse as the right p Balsam orVnction Anointing Oyle of divine power is againe flowen into the * Glauben See Ch. 1. v. 28. on the second side Faith and so the shut Mouth of the soule is received into and comprehended in the Covenant of God and opened againe by the sweet Grace so that it can againe Eate
13. Not so to be understood as if the worke by the unworthy hand were therefore wholly f Or Ineffectuall powerlesse no the Covenant of God g Absenteth or withdraweth severeth not it selfe for the unworthy hands sake which is but a Medium or Means for faithfull Parents which stand in the anointing of this Covenant and have put on the Covenant they have the anointing also in their seede and generate Children out of the property of their bodyes and soules now if they be baptised in body and soule and have put on the anointing of Christ wherefore then not also the Ens of their bodyes if they be the Temples of the Holy Ghost who dwelleth in them and eate Christs flesh and drink his bloud so that Christ is in them and they in Christ as Christ sayth Joh. 6.56 Wherefore then not also the fruit of their Bodies For Christ sayth indeed Matth. 7.18 a Good Tree cannot bring forth bad fruit and a bad Tree cannot bring forth Good fruit If the eye of the spirit be light then is the whole body light If the Leven be Holy then is the whole Lump Holy Matth. 6. Rom. 11. 14. John was baptised in the Mothers womb through the Spirit of Christ out of Maries voice as also his mother Elizabeth and wee see cleerly how it came to passe for as Elizabeth heard the Spirit of Mary the Holy Ghost moved in her and also in her fruit alike they received the Baptisme of Christ out of his humanity alike the Mother with the Sonne wherefore then not also now at present in holy Parents in whom the anointing is For such as the Tree is such is also its fruit But the Covenant in the Baptisme is therefore that every one should themselves with their owne will as a particular branch on the Tree and as a life of their owne put on the Covenant of Christ as through the outward Medium or Meanes ordained thereunto 15. Not to understand that a childe of honest anointed Parents which hath attained life though it dye before the Baptisme that it is not in the anointing of Christ It hath indeed put on the anointing of its Parents for it is existed out of their substance out of their baptised soules and bodies substance and onely needeth if it liveth to enter into the Image of the visible Covenant as a life of its owne and with its will give it selfe up into that which it inheriteth from its Parents But seeing a childe understandeth not this therefore the Parents doe it with their Faith and every one of those that are called to that work viz the h Pathen Gossips Witnesses or God-fathers and God-mothers who in their faiths-desire with their Prayer i Transferre or deliver over recommend the childe to the Covenant of Christ and present it in the Covenant of Christ to the Holy Trinity and desire the Covenant to be upon this Childe 16. All these both the Parents and standers by viz the faithfull Baptiser and Witnesses worke with their faith in the property of the Childe and reach out to it with their faith the Covenant of Christ for the will of their Faith taketh the Childes will being without understanding into their faiths desire and so beare the childes will in their will with their anointing into the Covenant of Christ viz before the Holy Trinity 17. When the Baptiser sprinkleth or powreth the water upon the Childe then is his faith together in the water and fastneth it selfe in the words of Christ who sayth Matth 28.19 Goe hence into all the world Baptising all Nations in the Name of the Father Sonne and Holy Ghost Upon Christs command they Baptise Men the Baptiser Baptiseth with the Hand and with Faith and the Parents together with the Witnesses baptise with their Faiths desire with the anointed will they infuse it into Christs Covenant and Christ infuseth himselfe therein with his Bloud Death and Victory viz with the victory of his Death and kindleth the faiths Ens of the Childe with his love fire 18. Thus the Graine of Mustardseed of the love-fire soweth it selfe into the Childes Soules and Bodies Ens as a Glimmering k Hatcher breeder or Ember Mother of Divine Love which Mother afterwards when the childe getteth understanding of its owne is more kindled through Faith Repentance and Prayer and becometh a high shining Light and when afterwards the Mouth of Faith eateth Christs flesh and drinketh his bloud then this holy Mother love-fire atteineth holy Oyle to the burning of its Life 19. With the Baptisme is implanted the humanity of Christ according to the holy Love-water viz the Water of Eternall Life in which water the holy fire may burne and with the Supper is participated the Holy Tincture in the bloud and flesh of Christ viz the true Love-fire burning a spirituall Anointing Oyle out of the divine fire and Light which the water of Love kindleth viz the Baptisme-Covenant And though a Childe be borne of Holy Parents Note and in the Mothers womb be cleerely in this Covenant yet it ought also to put on this Covenant in its owne selfesubsisting person in its owne lifes will for this Cause that in the flesh Sinne and uncleannesse is together propagated and inherited and therefore should it selfe put on this Covenant for it ought and must it selfe with the Covenant of Grace breake the head of the Serpent in the flesh and therefore it ought also it selfe to put on Christ with his victory For Christ now offereth himselfe to it selfe it ought therefore in its owne person to receive him with its owne will and give its owne will up to him 20. For the Baptisme is nothing else but a marriage or Contract with God l Text. auff upon in Christs bloud and Death wherein Christ bindeth himselfe to Man with his victory and Resurrection and placeth Man therein And Man in the Baptisme giveth up his Adamicall averse will to the Death of Christ and desireth to dye to his owne will in the Death of Christ and to rise againe through Christs Resurrection out of Christs Death with and in Christ to a new will and to live and to will with Christ For wee are through the Baptisme with Christs victory planted anew in the Word of God for Man is the Outspoken Imaged Word of God which hath brought his will in Adam from the speaking of God into an owne will and speaking and is become treacherous to the Word of God and with the Baptisme the Imaged Word promiseth and incorporateth it selfe againe with the Eternall Speaking of God that it will speake and will according to God viz Gods righteousnesse and truth 21. The Baptisme is an Oath which Man sweareth m In or into to God when he renounceth the Devill and his Kingdome and giveth up himselfe to God for his proper owne viz for a Temple of God And though a childe understandeth not this yet the Baptiser as also the Parents and Witnesses should
understand it and introduce their faith into the childes will and so with their introduced will in the childes will together plunge or sinke themselves downe with this oath into Gods Covenant through the Word of Christ upon his command in the Water-Baptisme and apprehend the Command of Christ in themselves viz in their Faith and so in their understanding enter into the Covenant with the childes n Or Ignorance not-understanding and in the stead and with the will of the childe in their will make such a promise to God for this the Parents may and ought especially to doe seeing the childe is sprung up out of their life and substance as the branch out of the Stock o Thus so they have also power to comprehend the will of the childe in the will of their Faith and with the will of the childe to give up and binde or unite it unto God 22. Moreover the Baptiser hath this in his power who upon the Command of Christ standeth there in Christs stead and bringeth in his Mouth the Command of Christ and baptiseth with his hand upon the command of Christ such a one should be the Anointed of Christ and enter into that worke through the Doore of Christ or he is but as a piece of wood or clod of earth standing by as an Earthly Medium and himselfe doth not baptise together with his Faith but is onely an outward Instrument of the Covenant as the Axe wherewith the Carpenter heweth though indeed he is not altogether as the Axe that cutteth but as the hand that holdeth the Axe he neither cutteth nor coworketh in the work of the Spirit but is onely the outward Instrument and doth onely an outward thing Hee reacheth not â—he Covenant but onely the Water and bringeth a dead word in his life but the office of Christ is in the command 23. The living Word in the Covenant which there baptiseth hath not its originall out of the power of the wicked mouth but out of the Command in the Covenant The wicked Mouth bringeth the outward litterall Word as a Minister thereof but the Covenant bringeth the Living Word in Power If the Parents and Witnesses be faithfull they reach forth the childe with their Faith to the Covenant and the wicked Baptiser with his Mouth and Hand is but an Instrument to it in that manner and way as a Clock striketh and soundeth and yet hath no life but giveth notice and understanding to the Living what it meaneth or as a wicked Man in a shew of Holinesse nameth and acknowledgeth the Holy Name of God before a Holy person where instantly the Holy Name of God is thereby stirred and becometh working in the Heart of the Holy Man that heareth it and yet the Hypocrite in his knowledge neither understandeth it nor findeth it and this stirring of the good Heart doth not proceed out of the wicked Mouth and enter into the Holy Heart but it proceedeth out of the Name of God 24. Thus also the Holy Name baptiseth by the wicked Baptiser and not the evill Mouth but he must be an Instrument that pronounceth the Holy Name which worketh not from his pronouncing but from the Name and Covenant through the faithfull Parents and Witnesses introduction of their Faith Note For the Covenant is it selfe a Faith or Beleeving viz Gods Word and Mouth The Covenant baptiseth them all that give themselves up into it whether worthily or unworthily whether the Faith of the Boptiser and of the Parents and Witnesses be there or not but with great difference as the Scripture saith With the Holy thou art Holy and with the Perverse thou art perverse Psal 18.26 Also such as the People are such a God they have and as St Paul saith of the Supper Therefore they received it to Judgement because they distinguish not the Lords body 25. For where Gods Love is present there his wrath is also present where Light is there is also Fire The Ens of Faith presseth onely through the Fire forth into Light The Covenant standeth firme the childe is baptised with the Covenant the Covenant receiveth it although there were onely a wicked Baptiser and also such Witnesses without Faith But as the Mouth is such is also the food in the Mouth as the Lord saith by the Prophet Wherefore doth the wicked take my Covenant into his Mouth and hateth p Nurture or chastisement to be reformed Psal 50.16 17. Men should not misuse the Name of God for the Lord will not leave him unpunished that misuseth it Deut. 5.5 Hee will not cast the Pearle before Swine Matth. 7.6 The wicked Man that draweth neere to his Covenant is to God in his Covenant a Good savour to the Condemnation of Death and the Holy is a good savour to life 1 Cor. 2.15 16. 26. What else can be if there are Evill Parents without Faith but that they also beget wicked children for as the stock is so also is the fruit And now if they convert not and through true earnest Repentance and Prayer incorporate their fruit to Christ and send them with faith to this Covenant but indeed invite such wicked Witnesses or Gossips without Faith thereunto and there be also a wicked Baptiser who shall baptise heere Shall the Love of God in the Covenant of Grace baptise May it not be as St Paul sayth of the Supper That the wicked receive it unto Judgement Now if a Man make a mock of the Covenant how will Gods Glory appeare among the Scorners there it is rightly sayd With the Holy thou art holy and with the perverse thou art perverse If the seede be q Or False bad though a Man cast it into good Ground yet there groweth bad fruit from it for it draweth from the good Ground an Ens of its owne likenesse to it selfe 27. How then may it goe there where a childe springeth from Parents that are quite wicked and also wicked Witnesses are onely called to it which stand there onely for state and pride or for humane savour which are also for such causes called to it whereas there is no Faith nor Good will much lesse an Earnest Prayer but onely an Earthly Eucifer standeth before the Covenant of Christ and the Baptiser is also a dead person who awakeneth heere the Holy Covenant As the Faith is that moveth or stirreth the Covenant such is also the Manifestation of the Covenant and so is also the Baptisme 28. Christ sayth Suffer little children to come unto mee for of such is the Kingdome of God Matth. 10.14 Chap. 19.13 but he meaneth children not Wolves and Beasts Hee biddeth them to come to him and Not to bring them to him in the Devills pride and state with stately high-minded false unfaithfull People which doe but despise the humility of Christ and scorne Love it must be in Earnest if a Man will enter through the Wrath of God into Love 29. Reason sayth thus What is it to the childe that
it is begotten of wicked Parents and is brought by Evill People to the Covenant of Christ Answer Yes indeede what is it to God who willeth not the Death of a Sinner that wicked Parents beget wicked children and that a Man doth but scorne his Covenant of Grace shall he therefore cast the Pearle before Swine The Parents indeed know very well that God sayth Hee will punish the sinne of the Parents on the Children unto the third and fourth Generation Deut. 5.9 Shall he then powre his Love into their wicked Wills when as indeed they doe not desire the Love nor is there any Earnestnesse there but meerly the performance of a Custome and they doe it onely with an hypocriticall shew without Earnestnesse and withall make use of such people about it which doe but scorne the simplicity of Christ with their Pride 30. To be conversant with the Testaments and Covenant of Christ and to make use of them will require great Earnestnesse not onely in shew but in power For the Covenant of God in Christ is made through his bloud and Death and to that End that whosoever will partake of this Covenant and Testaments should convert with his will and enter into Repentance and dye to the Inherited false Lust in the Covenant through Christs Death and be New borne out of the Covenant of these Testaments 31. For the Baptisme consisteth not alone in Water but in the Word of God and in the Faith The water is but a Medium wherein the Word of God and the Faith taketh hold and worketh and without the Word of God and Faith there is no Baptisme the faith of Man must take hold on the promised Word and in the Water these two viz the Faith and the Word of God bring themselves into one r Or Essence substance and that spirituall substance is the Baptisme which is understood under Water Now if there be no Faith at this work then is the Word without Humane Substance only in it selfe according to and in the Covenant and that baptiseth Man according to the Mans Property but Faith in the Grace apprehendeth the Grace in the Covenant and Word and bringeth it selfe with the Covenant into the Water and so then the Word of God and the Faith and the Water baptise alike 32. For the outward Elementary water is not the Ground of the Baptisme but the spirituall Water which is united and tyed with the Word in the Covenant and with the Faith for the Word powreth it selfe forth in a Water-source of Life in Å¿ Text. Eine great Meeknesse and Love and the Faith taketh hold of this promised Word of Grace in the Covenant This Grace in the spirituall water comprehendeth it selfe with the Elementary water after the manner as the Invisible world hath made it selfe visible with this worlds substance viz with the Elements and as the Invisible Word of God worketh by the visible and as the visible substance of the Elements shall againe goe into the Invisible Thus also in the Baptisme-Covenant the Invisible Element viz the heavenly substance uniteth it selfe with the visible Elements of Mans body viz the substance of Eternity with the substance of Time the Eternall Speaking Word of Divine Love with the Outspoken t Or Formed Imaged Word of the Humanity 33. For the Pure Element according to the holy spirituall World out of which the foure Elements are sprung forth is that which baptiseth through the foure Elements of Mans Body The true Man created in Adam which sticketh in the Grosse husk of the foure Elements that is baptised to Eternall Life for the Pure Element soaketh or Infuseth it selfe againe into the vanished Image of Man which Image was out of the Pure Element but vanished in Adam And to that End God hath u Or Instituted ordained his Covenant in the Water Baptisme and there belongeth now Faith to it and Repentance to this Receiving for Repentance is an unlocking or stirring of the hidden shut up things of Man whereby the Inward Spirituall desire viz the Spirituall Mouth to such Receiving is opened and Faith is the Opened Mouth which taketh in the Holy Element 34. And although a childe without understanding cannot doe this yet those with their Faith should doe it who baptise and the rest that are present at the Baptisme for their Faith must comprehend it selfe in the childes will for the childe hath not yet a willing neither to Good nor Evill but their Faith comprehendeth it selfe in the childes Life viz in Soule and Spirit which may well be being all soules have their originall from One and so they are in the Centre one onely Ground viz in the Word of God out of which the Soule hath taken its originall and wherein they all stand together in the Ground for this Comprehending in the childe is nothing else but to introduce their love-will into the childe and although a Man cannot doe that in his owne power and Might yet if the will of Man comprehendeth it selfe in Gods Word and Promise and taketh hold of the Promised Grace together with the command that wee should doe this thing then is the Possibility there For the Promised Word giveth and worketh the ability in Mans Will and giveth the Deed Gods will taketh Mans will resigned up to him and doth it through his Might with Mans will 35. Therefore say I it is a dangerous thing to baptise children without the Faith of the Parents and of them that Baptise and the rest that are present to the work The Scripture sayth Heb. 11.6 Without Faith it is impossible to please God But this Faith is not a History or Knowledge that a Man onely give assent to it and beleeve that it is Gods work No it is an Earnest desirefull co-working a pressing in to the Promised Grace an Earnest consideration of our inherited sinne and of the Great earnestnesse of God and how he through this Grace-Covenant receiveth us againe as children and powreth his Grace into us with this work 36. Those that are present should with Great humility and * Turning into God inversion to God with Earnest prayer apply themselves to this Covenant and well consider what they there purpose to doe for they stand even before the Covenant of the Holy Trinity before Gods open Face and have to deale with God and Man and should well imprint in them the bitter sufferings and dying of Jesus Christ into which a childe is baptised of which they are co-working Witnesses according to the Faith and not stand before this Covenant as a Whore before a Glasse with proud Hearts as if it were a worldly honour which a Man should make use of about it such People which have no understanding and Faith towards it and onely come to it with proud hearts are not y Or Furtherance profitable to this Covenant but a hinderance they hinder others who Gape upon the Pride and bravery and therewithall forget the Earnestnesse 37. And
with the heavenly flesh and would fullfill the Type with the flesh of Love and bring forth the Adamicall humanity through Death viz through Gods Anger through the inclosure of the Adamicall Life into Gods Love-fire and breake open the Prison of Death 6. So now in the Type of the Paschal-Lamb he began the New Testament viz the fullfilling of these Types and lead his Disciples to the Sacrifice of the New Testament viz to the Altar of God in his flesh and bloud that they should eate the fullfilling of the Old Testament in the Sacrifice of the New Testament for he brought the Old Testament viz the figure into the New viz into his flesh and bloud which was the Sacrifice of reconciliation for the sinnes of the World and gave them the b Or Reconciliation attonement in his flesh to Eate and in his bloud to drink 7 For the reconcillation should be no more done in fire where the Fathers anger burnt away the vanity in Mans Faith but it should be done in the Love-fire in the flesh of Christ they should now with their faiths desire viz with the fiery lifes Mouth of the soule eate and drink the reconciliation with Christs flesh and bloud No more with Faith in the Type but in Substance no more in power without Substance but with Substantiall Divine and humane power wherein the humanity of Christ himselfe should be the Paschal Lamb Not Deity without Humanity but Deity and Humanity alike 8. For the Paschal-Lamb must be eaten quite up and so also he would not give them onely a piece of his humanity but Note gave himselfe to them wholly and altogether into their soules fire-mouth viz into the Faiths-desire The soules fiery Mouth was now the fire of God which devoured the Sacrifice as common fire devoureth Oyle and giveth a cleere light out of its consuming Thus also Christ gave to his Disciples viz to their faiths desire understand to the fiery Mouth of the Soule as to the true Life his heavenly Body and his heavenly Bloud in that manner and way as the heavenly Ens in the limit of the Covenant gave it selfe into Mary into the vanished Ens and became one Person wholly undivided 9. Note He gave his whole heavenly humanity to them into their Adamicall Humanity understand to the Paradisicall Ground for every Life desireth an Ens of its likenesse viz every fire desireth an Ens for its burning which is like that fire 10. The foolish fire-life was become dark through the Impression of Death and therefore needed a light Ens out of the Divine Light as a Substance of Light as a holy anointing Oyle wherein the dark painfull Soules fire changeth it selfe into a Light and Love-desire This now conceived upon Christs Altar viz out of Christs humanity the Substantiall Love viz the Substantiall Wisdome of God that same fire in this Substance was the Name and the power JESUS viz Gods greatest holinesse which changeth the Soules fire into a Light whence Christ said Hee was the Light of the world Joh. 8.12 For in his power hath the Soule againe attained eyes of Divine Light so that it beholdeth God againe 11. And as a Man giveth Oyle to common fire out of which ariseth a Light so in like manner is to be understood concerning the dark Soules fire which receiveth into it selfe Christs heavenly Ens of the Divine Substantiall Love in this Testament and kindleth againe the vanished even heavenly Ens in Adam and burneth in its likenesse wherein the Kingdome of Heaven viz the City of God is againe unlocked where the Divine Light in that same unlocked Paradisicall Ground shineth againe which is the City of God in Man where the Holy Ghost dwelleth of which Christ saith Hee that Eateth my flesh and drinketh my bloud he continueth in Mee and I in him Joh. 6.56 12. In this Paradisicall unlocked Ground Christ viz the Divine Love Ens continneth dwelling in the Light for the power in the Light is the Divine Ens viz the Supernaturall heavenly flesh a Tincture of Life which Tincture tinctureth the Soule and giveth the heavenly fire-Glance to the Soules-fire But yet that a Man may rightly understand it The Soule is the Fathers fire which receiveth into it selfe viz into its fiery desire the Sonnes Substantiall Love viz the holy Love-fire which hath turned it selfe into the humane Tincture viz into flesh and bloud understand into that same humane Lifes power Thus is the changing of the Soules Will Effected 13. Thus wee see first this figure in Moseses Sacrifice of reconciliation that the Soule viz the Faiths desire of the Soule brought it selfe into the Sacrifice as into a Substance and with the Substance went into the fire where the reconciliation through fire was made in the introduced Covenant of the Love-fire in that manner and way as the Substantiall Love of Christ should give it selfe up into the Soules-fire wherein Gods anger did burne for food and reconciliation Secondly wee see also by Moses not onely how the Soule is ransomed from sinne through fire and with the Love in the Covenant became fed with the holy fire of Grace but they blessed also the bread and flesh through the reconciliation of the Grace-Covenant and did eate the same viz the holy bread and flesh as God also commanded them 14. Which signifieth the Orall eating and drinking of the Substantiall Grace where not onely the Soule is fed but Note also the right Adamicall Man which shall arise from Death againe for the Earth was cursed through Mans sinne and Man must from the Curse of Gods anger Eate of the Earthly fruit but with this Sacrifice and blessing of the Covenant God erecteth now a new blessing so that Israel did eate of Blessed food againe where the Grace pressed through the Curse againe as the Sunne presseth and penetrateth through Water 15. All which was a Type of the Testament of Christ which would not onely feed the Soule with Substantiall fiery Love But Note also the right Adamicall Body and that when he would ordaine his New Testament under Bread and Wine signified how the inward Grace of Love would presse through the outward Man as the Sunne penetrateth through the Water or as fire penetrateth through Iron 16. And by the Orall eating and drinking of his New Testament is signified the Paschal Lamb in the Old Testament where the Grace-Covenant of the Divine blessing gave it selfe into a visible Elementary Substance viz into a Medium wherein the humane Body received the Grace And it points at the New Testament where Christ viz the Substantiall Grace would with his Love with the power of his flesh and bloud of Divine and humane property give himselfe into his fellow-Members the Christians through an Elementary Medium of blessed Bread and Wine for-foode and drink where-through the accursed Body out of the Limus of the Earth which hath eaten the Curse into it selfe is blessed againe 17. This wee see cleerly by the Last Supper
of Christ that Christ with the Institution of the New Testament would not ordaine any strange or new thing but onely fullfill the Old Testament and with the Substantiall Grace which in his Soule and flesh was become MAN give himselfe up into the Covenant of the Old Testament and himselfe be the fullfilling viz the Paschal Lamb and the Holy bread and flesh where-through our right Adamicall Man is to be blessed For he first eate the Paschal Lamb with his Disciples and incorporated himselfe with them in the Covenant of the Old Testament and washed their feete for them Afterwards he tooke the Bread gave thanks and brake it and gave to them and sayd Take and Eate that is my body which is given for you In like manner also he tooke the Cup after the Supper and gave thanks gave to them and sayd Drink yee all thereof that is my bloud of the New Testament which is shed for many for the forgivenesse of sinnes I say unto you I will now henceforth drink no more of this fruit of the Vine till at the day that I will drink it new with you in my Fathers Kingdome Matth. 26. Mark 14. 1 Cor. 11.23 18. This is now the true Ground and signifieth first how the sweet Grace of Gods Covenant hath given it selfe up into our humanity and secondly how that same Grace-Covenant which in the Old Testament with the Sacrifices and Paschal-Lamb gave it selfe to Israel under that same food for a blessing doth now with the assumed humanity give it selfe to Man also under a Medium viz under Bread and Wine to be eaten and drunk and Thirdly how he would not take away the first Covenant and begin some new thing but how he himselfe would be that very Grace-Covenant and now present himselfe as a Man and now give himselfe into Man after a Divine and humane way that as they had participated of him heretofore with his Grace in the Covenant in the Sacrifice in a spirituall way in power through a Medium so now they should participate of him also in a corporeall and spirituall way through the Medium of Bread Wine and Substantially participate of that same incorporated Grace in the Covenant 19. For the cause was this that he would give himselfe to them to be participated both in a humane and also in a Divine property alike that they should participate of the Grace which had given it selfe into the humanity and slaine Death and opened the humane Life againe and brought it through Death in a new humane Life that the same New Life out of Christs Death and Resurrection might unlock even their Life which was shut up in Death therefore he gave them this new unlocked humane Life of his assumed humane Life with his flesh and bloud even under an Elementary Medium that the Faith might conceive it through a Medium 20. Therefore there must be a Medium that first Gods Imagination of his Love and secondly Mans Faiths desire might come together and take hold one of another by a Medium for as the participation of the Old Testament was done in a Spirituall way so now it should be both in a Substantiall and Spirituall way alike for the Deity hath now presented the Paschal-Lamb in the humanity of Christ and Gods Imagination which went formerly into the Sacrifice went now into the humanity of Christ and the Imagination of the humanity of Christ went with Divine power into the Medium of Bread and Wine and through the same in the participation thereof into the humane Life The Third Chapter How the Disciples of Christ have Eaten and Drunk Christs flesh and bloud and how that is properly to be understood 1. REason should heere goe out from the Image likenesse into that which is unimagelike and forsake the folly which Men strive for for it was not an Imagelike participation but is understood under an Imagelike one Christ gave not his Disciples the Imaged Creaturely outward palpable fleshly humanity as some piece thereof No that is not consistent for he sate by them at the Table and did not rend the Imaged substance of his body but he gave them the spirituall humanity viz the power and vertue of his body and bloud his owne Mumia wherein the Divine and humane power is understood which Mumia is a true humane Substance of flesh and bloud and is a spirituall flesh out of which the visible Image groweth and is wholly one with the visible Image 2. See a Similitude in the Sunne which standeth in its Orb but presseth with its Lustre power and whole Substance with all whatsoever it is in Essence power and Substance forth out of it selfe into the whole world and giveth it selfe to every Element Substance and Creature to all hearbs and Trees also to every Creaturely life and worketh in all things whatsoever it will receive and yet teareth not it selfe when it goeth forth from it selfe and giveth it selfe to the other Creatures it continueth alwayes whole and goeth not away from its Substance 3 So is also the Supper of Christ to be understood as wee see a Similitude of it in the hearbs and grasse of the Earth which neither doth nor can doe any thing without the power of the Sunne it setteth the Jawes of its Essence wide open towards the Sunnes power and vertue that is it hungereth onely after that and into that hunger the Sunne shineth in and kindleth the Spirit viz the Brimstone Salt and Oyle of the Hearb and as soone as that is done that the Sunnes vertue findeth or perceiveth it selfe in the Brimstone Salt and Oyle of the Hearb then it worketh therein whence the Hearb attaineth a perceptible warmth and conceiveth and impresseth the Sunnes vertue in it selfe so that the Sunnes vertue and power becometh Substantiall in the Hearb and groweth with the Hearb and tinctureth the same whereby the Hearb becometh Sunney or Solar and worketh to the bringing forth fruit 4. So in like manner wee are to understand concerning Christs Testaments for Hee is the Sunne of Life and the Light of the world Joh. 8 12 Hee according to the Deity is the Eternall Speaking Word viz the power and verâ—ue of the Deity the power of the Divine Light and according to the humanity he is the formed out-spoken Word which is wholly one with the Eternall Speaking Word for hee hath introverted our received humanity with the Eternall Word viz turned the outward inward viz the Substance of Time and turned the inward outward viz the Substance of the Eternity and is with the Divine Substance through our humane Substance received from us become pressing forth as the Sunne presseth forth from it selfe and giveth forth it selfe so the Divine Substance giveth it selfe forth through the humane Note The Divine Substance bringeth the humane forth with it selfe for the Divine Desire goeth forth towards the humane Essence and the humane Essence goeth in towards the Divine out-pressing delight or desire 5. Note But being the
Divine power and vertue excelleth the humane therefore is the humane brought forth through the Divine power so that the humane power and vertue giveth it selfe together with the Divine through the Divine power for the humane power and vertue is a perception or invention of the Divine wherein the Divine findeth it selfe in something viz in the formed Substance of the word of power wherein the Divine power loveth it selfe as in its perceptible Substance as the Soule loveth it selfe in its Body 6. Note And thus hath God powred his love through the humane Substance in the humanity of Christ into the Disciples of Christ with the humane Substance in that way and manner as the Sunnes power and vertue in Spiritu Mundi in the Spirit of the World as with the Effluence of the power and vertue of the Starres mingleth it selfe with the Spirituall Brimstone Salt and Oyle in the upper Elements so that it comprehendeth their power and vertue in its Glance and giveth it selfe to them and it the power giveth it selfe into the Sunnes power and vertue and so they worke together whereby the light of Nature is unlocked and with such working give themselves into the Earth Hearbs Trees and all Creatures so that in an Heath or Tree such a vertue doth exist whence the vegeration or budding forth of Creatures doth exist where alwayes in such growing or life a man is to understand 1 an Elementary Substantiall power and vertue and then 2 a super-Elementary Sunney or Solar and Starry or Astrall power and vertue where the Sunney and Sâ—arry with their strong power presse forth with the Elementary 7. Note Now wee see in hearbs and all things that grow out of the Earth when they take hold of and Eate this power and vertue of the Sunne and Starres in them that they doe not rend themselves and make or use a severed Mouth to doe it withall but the Essence of their desire viz even the Naturall Brâ—mstone Salt and Oyle in the Hearb is the Mouth which taketh hold and eateth in it selfe the Influence of the upper Elements of the Sunne and Starres Thus also in like manner it is to be understood concerning Christs Disciples and all other Men they have Eaten and drunk Christs flesh and bloud under Bread and Wine as through a Medium with the â—ssentiall desirous Faiths-Mouth not with a circumscribed creaturely comprehension but with the Faiths desire 8. Note Yet that a Man may rightly understand it he is to know 1 the outward Mouth with its comprehension apprehendeth the outward Elementary Substance Bread and Wine The Mortall tâ—ansitory Substance of Man viz the Grosse Flesh which shall not nor cannot inherite the Kingdome of Heaven Joh. 6.63 1 Cor. 15.50 that apprehendeth and eateth Bread and Wine for Bread and Wine is also an earthly transitory Substance which goeth into the Belly and out from thence againe as all naturall sood Matth 15 17. And 2 the right true Man which was created in Adam which before the beastiall grossenesse was a right Man and Image of the visible World according to its inward Spirituall Ground the same eateth Christs flesh which is even such Spirituall Substantiall flesh with the Essentiall desire Note understand the flesh that he tooke on him in Mary viz our humane but not the outward Ground of the Corporall foure Elements but the Inward holy Element viz the Ground out of which the soure Elements proceed Not Fire Aire Water and Earth but the Eternall pure Element which is a Substance of Paradise which is hidden in the foure Elements understand the Substance of Eternity out of which time is gone forth into a vision Substance that same flesh as a spirituall Mumia out of which Man as to the visible body hath taken its originall in verbo Fiat in the word Fiat which in Adam became blinde as to the Kingdome of Heaven when he went with the desire into the foure Elementary grossenes which fleshly Substance in Christs becoming Man was filled with heavenly living Substance and made living againe Note that is it which the right Adamicall Man eateth which sticketh hidden in the Grosse shell of the foure Elements and in that Substance the right Man Eateth Christs Passion Dying and Death which death of Christ is in his victory become an Eternall Life which Life so risen out of the Death of Christ breaketh our Earthly evill will and is become a Death to our Death which the outward Nature holdeth for a Life 9. Note Note And heere is Christs Passion and Dying put on to Man altogether Essentially a Workingly Effectually Operatively which Lifes-Death of Christ swalloweth up our Death wherein the Body when it heere dyeth according to the foure Elementary Substance resteth and the foure Elementary becometh dust and ashes this same power and vertue of the true humanity resteth in its Principle to the coming againe of the Corporeall Substance 10. But 2 the Soule which is a spirituall fire in its desire as with the true Faiths Mouth eateth the Supernaturall Substantiall Love of the Name JESUS which Name is become a Substantiall Power and vertue viz the Supernaturall Wisdome of God wherein the whole Deity is understood workingly 11. The Soules Mouth eateth of this Holy Substance whereby the Soule is turned into a Love-fire-burning for the Love of Christ giveth Ens and Substance to the Soules Fire the fiery Life of the Soule taketh this Love Substance into its Essence and by this Love-burning the Temple b Or Sophia The Wisdome of God Soph-JAH is againe unlocked viz the Substantiall Holy powerfull-Light the true Spirit which vanished in Adam As a Light goeth forth out of fire so through the Soules-fire another Principle viz the property of the Divine power and vertue goeth forth and in that out-going power and vertue dwelleth the supernaturall unsubstantiall God in Trinity for this is the Divine Principle where God in Man dwelleth worketh and willeth wherein the Divine Light is understood which c Penetrateth diffuseth it selfe through the true Man as fire through Iron 12. Note Understand it aright thus Man standeth in Three Principles viz in Three Beginnings 1 the visible Man is the visible World which is outward and inward viz a transitory and an untransitory viz the Pure Element and the Efflux viz the soure Elements 2 the Grosse Man with outward flesh and bloud is the foure-Elementary Body and the Spirituall Body in the Quintessence or fist Essence is the Holy Element which is hidden in the foure which is neither hot nor cold neither dry nor moist But the Soulish Ground is not the Element it is grounded in the Eternall Word where the fiery Word of the Fathers property hath inbreathed it selfe into the Created body as another Principle of an Eternall Nature 13. Now the Third 3 Supernaturall Ground of Man is the true Spirit understand the Substantiall Light the Substantiall Wisdome which with the Soules breathing in came into Man but yet vanished when
Man againe which is he himselfe in us so that all of us together are become branches rooted in his tree which he himselfe is and all live from his vertue and substance and stand in one stock which is himselfe 32. Therefore wee should rightly consider this and not with unworthy hearts and Mouths draw neere to this Communion and suppose it is enough that wee partake of Bread and Wine No it is a brotherly memberly Band and Covenant wee binde our selves therewith in Christ to be one onely Man and that same one onely Man is every one himselfe in Christ therefore our purpose in such coming together should be that wee as Members of one Body will binde our selves fast with such participation and forsake Satan with his Opposite will and heartily love one another as Christ hath loved us and hath given his life into Death for us 33. To this End is this Testament of participation under Bread and Wine ordained Not to understand as if it were a participation apart and asunder whereof a Christian without the use of this could not partake for if wee are in Christ and he himselfe be in us and is our Life and Light and wee thus rooted in him in the Substantiall Faith which Faiths Substance he himselfe is Wherefore should not then that same Lifes desire be able alwayes if it but turne it selfe thereinto to eate thereof this Ordinance is onely a memberlike Band of Love that wee might thereby instruct one another what Christ hath done for us till hee shall visibly come to us againe in his assumed humane Imagelikenesse and as our right High Priest be ever with us and in us The Fourth Chapter Of the difference of such Participation what the wicked receive by this Testament and how a Man should rightly prepare himselfe for it that he may be rightly worthy 1. AS is above-mentioned it lyeth not in the conceit or supposition that one need onely draw neere with the Body to such Communion and think when I have participated of Bread and Wine with others then I have received the true Testament of Christ whereby my sinnes are forgiven mee No St Paul sayth Hee that distinguisheth not the Body of the LORD from Bread and Wine he receiveth it to his owne Judgement 1 Cor. 11.29 Bread and Wine cannot apprehend this Testament much lesse the Faithlesse who come to it onely out of Custome and that he will have the Name of a Christian 2. So also it standeth not in the Priests power with his blessing to bring the Body and Bloud of Christ into the Bread and Wine but it standeth in the Divine Institution which Institution is hidden from the wicked Mouth and it is done to him as to Judas who though indeed he also eate and drank of the Bread and Wine of the Supper and was invited to the Testament yet he did not receive Christs flesh and bloud viz the Love of God for after the Supper Satan went into him which is as much as to say the power and vertue of the Testament touched him so that his inward false Faiths Mouth was thus stirred and opened but as his Faiths Mouths was so was also the Testament in his participation as the Scripture sayth With the Holy thou art Holy and with the perverse thou art perverse Psal 18.26 27. 3. Hee received the Testament of Christ but it was the Judgement onely which Judgement in the Holy or Saints killeth the Earthly Will of the Serpent that is when the Soule is capable of the holy power and vertue so that it hath a Mouth of Faith which receiveth the Love in the Testament then it receiveth also herewith in like manner Christs suffering Death and Resurrection which killeth Sinne in Soule and Flesh but the wicked Mouth is not capable of the Love therefore it receiveth onely Christs suffering and Death and Not his Resurrection for with his false opinion he layeth his desire viz the false Faiths Mouth to Christs Flesh and Bloud and killeth Christ in this participation in his Testament in himselfe he is thereby Guilty of the Death of Christ for with his false participation and false Faiths desire he toucheth the severe Judgement of God in Christs Agony Wounds and Death 4. Therefore in that he is onely capable of the Judgement the Judgement of God which killed Christ for our sinnes sake in this Testament is moveable in the Soule and property of the wicked which Judgement toucheth or stirreth Christs wounds and Death in his Testament in this participation of false property for the false Serpents-seede with this touch a Or pierceth stingeth Christ in the Heele for Christ offereth the Soule his Testament and would slay the Serpent but while Satan hath the chife Dominion in the Soule he will not receive it but through the Soules Essence casteth his false Poysonous rayes b Or against upon the wounds of Christ and desireth to kill Christ 5. Understand he desireth to poyson and infect that Ground in Man where Christs Bloud and Death with his Resurrection should be possessed and stirreth it selfe so much the more in the false Soule as he did in Judas when he received this Testament then he was Stirring in Judas and tooke his life in Therefore sayth the Scripture After the Sop Satan entered into him Joh. 13.27 For his false Heart had stirred the Judgement of God therefore it came also into him for it was within him aforehand but not manifest till he touched the Covenant in the Testament so it went with him as with Vzza Who unworthily touched the Arke of God 2 Sam. 6.6 7. 1 Chron. 14.9 10. which a wicked Man ought to observe that he doe not without repentance for his sinnes touch this Testament else he layeth his hand of false property on Christs Wounds Agony and Death and will in the End receive Judas wages therefrom 6. It is not so to be understood as if the wicked who applyeth himselfe with others to the Covenant of the Testaments of Christ did receive nothing as also is to be understood in Baptisme for the Testament standeth firme the Institution continueth in power and vertue for the Faithlesse doth not take away the Covenant and power The Covenant goeth with such participation and use into all but as the Mouth is such also is the participation Gods great Love and Grace viz the Substantiall Love giveth not it selfe into the wicked Soule but the Processe of Christ with his paine c Or Anguish Agony Scorne and Death goeth indeed into the wicked soule for therein the Man-Devill viz the wicked Heart pierceth Christ in his wounds and maketh it selfe Guilty of the Death of Christ 7. The wicked indeed participateth on Christs Going into Hell on his Anguish and Death but he is not capable of his Resurrection wherein Christ ruleth over Death and Hell for his wicked will desireth not to dye in Christs Death with Christ to his wickednesse and false matters and conversation but desireth
onely to arise and Live with sinnes in Christs Spirit he will rule in the Resurrection of Christ with his Earthly Lucifer therefore he treadeth the Death of Christ with the feete of his false desire and doth the same which the Pharisees did to Christ therefore it were better for him not to boast himselfe to be a Christian and that he did not touch or meddle with Christs Testament Of the Ground of Absolution What forgivenesse of Sinnes is 8. The false conceit and grosse d Or Ignorance mis-understanding when Men teach Christs Testaments destroy sinne needs yet a more e Or Sharp acute exposition that the wicked Man may not thus hide himselfe under it and so cover himselfe with Christs purple Mantle and weare it as a Badge upon him in falshood Christs Bloudshedding as when he destroyed Gods Anger therewith and turned the Anger into Love is that which destroyeth sinne Hee that worthily participateth of Christs Bloudshedding in him sinne is destroyed through his victory and resurrection with his bloud and Love Hee that cometh to it with a Penitent heart for his by-past sinne and is angry at it and hath a strong purpose in himselfe no more to enter into it he layeth hold with the Faith on the Testamentary Grace 9. It is false for one to deferre his repentance till the participation of the Testament of Christ and then to think that the same will take away his sinne There is no forgivenesse of sinnes either by Testament or Absolution unlesse a Man convert from sinne and be renewed through earnest sincere Repentance and turning in to the Grace of God in Faith on Christ in the Holy Ghost that he taketh up another will and resolution to goe out from falshood and wickednesse 10. For the forgivenesse of sinnes in Christs Testaments and without the use of them is nothing else but this when Christ in the Converting Sinner ariseth from Mans Death into Mans Faith and a New obedient will ariseth out of his Death and becometh a Light in Mans Life so that the Eternall Night is turned into a cleere Day then Sinne is forgiven for if the Eternall day of Love dawneth then is the Night of the Eternall Darknesse of Gods Anger turned into Love and there is the Wedding of the Lamb rightly kept and not with the unworthy Heart which without repentance and forsaking of its sinnes runneth to the Testament and supposeth that its sinnes are forgiven through the laying on of the Priests Hand and participation of the Testaments 11. The Priest hath no power to forgive sinne it standeth not in his owne might and power the might is in the Ordinance of Christ Christ in Man and so farre also as he is in the Priest himselfe forgiveth sinne to the Repenting Conscience The Absolution is but a Medium viz an outward signe thereof that wee should receive one another in Love and hearty forgivenesse and binde and reconcile our selves in the Love of the bands of Christ in his Bride and in Love receive one another into the Communion of the body viz of the Bride of Christ 12. The Minister of Christ taketh the faithfull Penitent Man through an Outward Absolution in Christs stead into the f Church Communion or Congregation of Christ Hee is with his Absolution a Medium or meanes of that which Christ himselfe through his absolution doth g Workingly Effectually in the inward Ground and so Man is through such a a Medium outwardly confirmed But if there be no Faith and conversion there but onely a Custome then there is also no Absolution for the Priests Absolution without Christs co-working is powerlesse and dead for the power sticketh not barely in the outward Ordinance and in the Priest but in the Communion of the Saints in Christ viz in the Bride of Christ the same taketh the Repenting Man into their Memberlike fraternity in the Faith of that which is to come the Spirit of Christ in his members receiveth him 13. A wicked Priest in whom the Spirit of Christ is not cannot absolve him nor receive him but the Office of Christ through the word of his Promise receiveth him A false Priest is but an outward worklesse instrument as to himselfe and doth no more with this than the wicked Priest with the Water-Baptisme which onely powreth the water and speaketh the words without co-working But the Spirit of the Office looketh not upon the unworthy Minister of the Office but upon those that come to the Office with Faith He absolveth him through his Office and receiveth him with the Bride of Christ in whom Hee worketh into the Church or Congregation and not by a wicked Pharisee who himselfe is not capable of the Office and onely sitteth there as an Idoll which Man worshippeth and is himselfe but a Devill full of falshood and attributeth that to himselfe which he himselfe hath not 14. There must be earnestnesse used in going about with such an Office of the power of God or else Christ is but mocked therein Therefore no Man should relye upon the Ordinance and think that the Ordinance absolveth him or that for the Ordinance and Institution sake of Christ he receiveth the Testament If any will receive Christ into himselfe for a lodger he must then bring the Temple of Christ wherein Christ absolveth him with him into the Ordinance The absolution is but a receiving into the Communion of the Members of Christ the Priest receiveth him outwardly with the Congregation and Christ receiveth him in the Faith and bindeth himselfe workingly with him which cannot be done without Faith and Earnest turning into God and now as Christ worketh inwardly in him so also the Congregation or Church viz the Bride of Christ worke membrally in him with their prayers and they all are but one in Christ 15. But it is a snare of the Devill that the wicked think that he is a sinner indeed but he will at last goe to the Office of Christ to the Communion of Saints and will be absolved and receive Christs Testament that his sinnes may once be forgiven him and then will sinne a new when his old sinne is done away as it cometh to passe that many begin to hang their heads a little and make a shew and presently afterwards enter into their old Custome againe into all abominations and Blasphemy These Crucifie Christ and h Note pierce him in his wounds and it goeth with such a one as with Judas who after he had eaten Satan entered into him it were better he continued altogether from it so long as it is not with him in Earnestnesse if that he thinketh to be and remaine a true Christian Of true Christianity What a right Christian is 16. Christianity is not a bare conceit that a Man need onely to acknowledge with the Mouth and beleeve that Christ dyed for us and hath satisfied for sinne that a Man need onely to give assent to the Gospel and hold the History of what
was done by Christ to be true and that a Man need onely and balely to goe to his Testament and there receive the Grace which he left behinde him and comfort himselfe therewith and accompt it as a Merit and imputed Grace It is not enough for a Man to heare Sermons preached and to be Baptised to Christ and goe to the Supper so that a Man doe but keepe the Custome this by farre maketh no Christian it must be Earnestnesse none is a Christian unlesse Christ live and work in him as Christ himselfe sayth Without mee yee can doe nothing Joh. 15.5 Also Hee that gathereth not with mee scattereth Matth 12.30 17. A Christian must be one Spirit in and with Christ and will and work in the power of Christ it is a living active working Grace in a Christian a continuall burning fire a feeling power and vertue which though it be often covered with the Lust of the flesh and the vanity of the world yet it i Gloweth glimmereth and burneth in the Heart as a fire and reproveth the flesh and the vaine lust of untruth rejecteth the false way and willeth it not that same inward fire is the Spirit of Christ which without ceasing breaketh the head of the Serpent viz the Lust of the flesh The flesh hath the will of this world but that same kindled ground hath the will of God If any be a Christian then he will hate and be angry at the will of the flesh he will be an Enemy to his evill fleshly Lust and constantly complaine and hold himselfe to be unworthy Note and continually with his inward will of the soule sinck himselfe into the k Purest meerest Grace into Gods mercy and not say of himselfe I am a right Christian but will continually presse with his Desire into Gods Mercy and fly to Grace that he might be but a right Christian and will accompt himselfe in all his conversation alwayes too unworthy of such Grace and in continuall resigned humility with weeping and prayer onely presse into Grace his whole life will be a 〈◊〉 〈◊〉 all Repentance and he will evermore desire to apprehend Grace as it hath apprehended him 18. A right Christian is affrighted at sinne when the Lust of the flesh would worke sinne also when he seeth others work sinne then he groaneth in himselfe at it and wisheth that such evill were not committed it is an abomination to him in his Eyes he loveth truth and righteousnesse and hateth the false way and although the Earthly flesh often unawares without any purpose of will falleth upon him with a sudden false Lust and many times bringeth him to fall as hath been with David and Solomon and Many Saints and is still done yet such a Man in whom the Spirit of Christ is doth not lye in sinne but the Inward Ground viz the Incorporated Grace in the Spirit of Christ cometh quickly with Gods l Strict severe righteousnesse in the Anger and entereth into him in the Conscience as the Prophet Nathan entered into Davids conscience and touched his conscience and awakened the fire of Anger when David suddenly began with great sorrow to repent and acknowledge his sinne and entered into such Earnest Repentance that he would receive no comfort from all his friends and would not suffer his Eares to be filled with comfort and the tickling of Grace till he felt the Grace of the Lord in his Conscience no flattery would set his heart at peace till the Lord spake into him with his Grace◠2 Sam. 12.7 Of the worthy preparation to the holy Testament of Christ 19. If any will call himselfe a Christian and comfort himselfe with the Merits of Christ and approach to his Testament and worthily receive the same let him consider his wayes well and looke to his heart and see how it is framed 1. Whether he standeth in such a desire as to be willing to dye wholly from vanity 2. Whether it be in his purpose to goe out from all falshood unrighteousnesse lying and deceit and that he be resolved never to enter into them againe 3. Whether he desire the Grace of God in Christ with a cleane pure wil 4. Also whether he is sorry for his sinne 5. Whether he finde and feele such a will in himselfe that from henceforth he will wholly goe forth from his former Sinnes and Blasphemies 6. And also whether he be so minded that he will yeeld up his whole heart and will to Gods Mercy 7. Also whether he findeth feeleth and knoweth a place in himselfe where he will lay up this high Testament viz the flesh and bloud of Christ with his Grace 8. Also whether or no he hath made roome in his heart and whole soule for the Spirit of Christ that he may there enter in as a Living Conqueror over Death and Hell and may erect his Kingly Palace in his heart and soule 9. And whether he be capable of this where Christ sayth Wee will come unto you and make our dwelling in you Joh. 14.23 10. Also whether the Temple of the Holy Ghost in him be swept and purged with right repentance 11. Also whether there be a right Mouth in him that can rightly receive Christs Holy flesh 12. Also whether the Essence of his Life be so framed that Christ with his Substance and with his Love may continue therein For Christ sayth Hee that Eateth my flesh and drinketh my Bloud continueth in Mee and I in him Joh. 6.56 13. Also whether he finde in his Minde that the Streame of the Living Waters of Divine Love flow from him that he love his God and his brother and Neighbour as himselfe 14. Also whether he wisheth and desireth to doe Good to his Enemies 15. Whether he accompteth any thing in this world as his owne of which he sayth This is mine owne onely 16. Or whether in that which he hath and possesseth he accompteth himselfe but a servant of God and a Steward to him and his brother therein and Consider that he is but an Officer and Servant of God in his state and condition in his temporall Goods that none of it is his own but Gods and his brothers 17. Also whether he trusteth God in his conversation and keepe and esteeme his Life as his Lord Christ did who was but a Pilgrim in this world and had nothing for his owne and also willingly left his Life for his brethren 18. Also whether he findeth a sparkle of such a will in himselfe 20. Now if he finde all this in himselfe then he is rightly worthy and very fit for such a Testamentary participation but if not and yet findeth such a hunger in himselfe that he would willingly be and will so then he is in the drawing of the Father to the Grace in Christ then he should not long parly with Reason and frame doubts in himselfe but should that very houre enter into such an Earnest purpose that he will enter into Earnest sincere