at the End of the 40. Question of the soule and here at the End of this Book so that now all his workes are printed in the English Tongue Judg not according to the appearance but read weigh examine and Judg righteous Judgment Or rather Judg not that we be not Judged which was one of the precepts of CHRIST and the Apostle Paul sayes If we would Judg our Selves we should not be Judged Judgment is the Mentall framing or denouncing of the sentence and severity of the Consuming fire of Gods wrath what in Reallity any one is capable of and will certainly receive at the Last day which to doe upon others whom we cannot know so well as we doe our selves doth awaken that fiery wrath in our selves which ought not to be for if the Eternall Fire which is in our hearts and soules be kindled against a Person that is not lyable by his Guilt if it burne not him it may and will burne Our selves but if we kindle that fire of Indignation against our selves as justly and deservedly we may it will consume Self-Love and all the Dark matter of our Sonles and so change it into Light as fire doth Iron and then the Eternall fire will have no Fewell to kindle upon in us now or at the Last Day but we shall be able to dwell with Everlasting Burnings as the Light doth in the Fire having Judged and Condemned our selves for we shall walke in righteousness and speake in uprightness we shall despise the Gaine of Deceits and shake our hands from holding of Bribes and stop our Ears from hearing of Bloud and shut our Eyes from seeing of Evill and then we shall dwell on High our Defence shall be the Munition of the Everlasting Rock of Ages For a close I offer a Similitude of the Manner how the last Judgment will be effected to be Considered of All Seeds sown will come up the same that they were sown whether Good wheate or weedes this Life time is the sowing of Thoughts words and Actions in our Spirits soules and Bodyes whatsoever is retained and Nourished growes up in our Lives and Conversations the other Dies be it the Good or the Bad and the power is fixed in the fruit of what Growes in us here and at the time of the Last Harvest the Seed will present its Fruit ready and all will appeare in the Effect what hath been suppressed what hath been cherished if good it is well with us if Bad we are fit Fewell for the Eternall Fire If our Desires which are the sprouting of our seede be infected with liking the Evill or disliking the Good when the Flower or Fruit comes to appear we shall see the Effect apparently in One Moment of what was hiddenly in the Seede from the first being of the Thought word or work in us Thus every Heart may Judg of it selfe in this Life and amend in time but however then they will be layd Open to the Eyes of our Selves and All Others as the FLOWER in one instant shewes the effect of all the vertues and powers that lay hid in the Seed though they were really there before as when we sowe it may be we Expect Rare Tulips or whatsoever flower is most excellent when it is full blown it appears either of a pale dead wan Colour or of a Dull and distorted shape or figure or else of Orient strong various exact Colours and delightful Figures which shewes it sucked in and nourished it self with barren cold juice of the Earth or drew in the Infection of the Aire and Evil influences or Else the strong fat warme Sap of a fertile Soyle and the Good Influences of the Stars of Heaven Our Soule hath in it the Seede of Gods Image planted and sown in the Inward word of the Heart it springs up in Good Thoughts which Image is righteousness and Holiness and will shine far brighter then the Sun But if we suffer vices and Evill thoughts to possess our Hearts our Image will be darke and that will forme us into ugly deformed Beasts or Devills and we shall no more appeare in the right Colours figures formes beauty and brightness but be as the Blackness of Darkness in anguish and Torment thence sorth and for Evermore As when we have a Sickness our beauty decayeth the Blood is corrupt lookes pale yellow and sometimes Black by the distemper of the Feaver which disturbes the whole constitution of a Man so that the Light of the Sun Garden Pictures Musick or any thing that delights us most in health is Irksom to us then Darkness the Night and Sleepe doth most affect us but then also the Fire of the Disease in the Corruption of our Mortall Body of Flesh troubles us within and the most pleasing Thoughts we have had doe much molest us which shewes that the inward Corruption and the wrath of God hath gotten a life in Our Bodyes so also if it get a life in our Soules it is much more grievous even to Eternity which will manifest it selfe in the Judgment when all the Good that now allayeth the Evill in us shall be separated distinct apart by it selfe and will be the life of all Misery which is the second or Never Dying Death On the otherside Health in this Life giveth alacrity beauty and pleasantness which is a true Embleme of the health in the Soule that shall make it full of Joy and blisse If the matter that is growne in it here be good and Holy we should be able to Endure the sharpest Cold as a refreshment and the Greatest heate Would be our life as Shadrach Meshach and Abednego walked in the Hot fiery furnace of Nebuchadnezzar and a Haire of their Head was not singed nor the smell of fire upon their Cloathes the Heavenly substance was but the more effectual and delightful to them by that Fire though heat seaven Times hotter then formerly it use to be whereas those that cast them in in whom the Love of God had not Gotten a Life were slaine by the Flame that caught hold of them by this we may collect the great power of the Inward Heavenly Substance Also of the Hellish Fire in their Effects at the Great Day But then Gods brightness in all Things will be Joyned to himself and his holy ones will enjoy it in their Measures but the Darkness and filth of Corruption will remaine with the Devill and his Angels and so the SEPERATION wil be undeniably of like to its Like when the unquenchable Fire shall swallow up the Drosse Chaffe and Weedes and the Light receive that which is pure solid sweete and good Wheate and retaine it for Evermore When I consider how long have known more then some others the inevitable danger of loving my Sinfulness together with my careless negligence in my endeavours to forsake it and in that regard how short I come of the precise Judging of my selfe and of the amendment might be
his own Bosom before he condemneth others and passeth his judgement upon them 249. Is not Mary extracted or begotten of Joachim and Anna also Naturally conceived and borne as all the children of Adam then let him demonstrate it else his conceit will till then remaine untrue 250. But if he say if Mary were begotten of Joachim and Anna then were Christ begotten of sinfull seed as his high flowne Spirit runneth on and supposeth Then I say to him once for all that he is altogether blinde in the Divine Mystery and understandeth nothing thereof 251. He speakes indeed of the High Blessing of Mary but he draweth it to a strange Seede out of which Mary was begotten or extracted but he saith not with any ground what kinde of seede that was whether it was barely the Spirit of God or whether it was heavenly Substantiality or the Seede in the Word or was also somewhat of humane Essence 252. For the Humane Essence is to Him throughout sinfull he will not at all be born of Man but of God in like manner as if God in Christ had introduced a strange humanity and he throughout explaines it so He will only be born in Christ as the Dew of the Morning 253. But Sir Libeller hearken we will not be so evill as you are we will readily of Good Will shew you the true Ground in the Mysterie if you will not goe in that way then goe aside we have other Eyes then you have Have you Art then have we Light 254. You are not our Judge though you condemne me I am a childe of God in Christ and my seeing is proceeded from Gods seeing Therefore I will from a Good heart shew you my open Face though you are not able to apprehend how Christ is become conceived aad born of Humane Essence without sinne and you conclude throughout that I speak of Christ as if he were proceeded from sinfull seed though all indeed is very groundlesly Judged and your meaning standeth in Babell Therefore observe my Confession of Faith and acknowledgement as it followeth Exactly 255. God sayd to Adam when he stood in Paradise and lived in the Divine source or quality and substantiality What day thou eatest of the Tree of knowledge of Good and Evill thou wilt dye the Death by Dying he meaneth not only the Outward Body which with the Beginning of Sinne first became Living 256. For the Outward Body fell not down instantly when Adam transgressed the Commandment and Dyed but he gat now the Great Life and became Lord before he was weak or impotent and the right Man potent or Mighty he formerly came behinde and waited on the Image of God and was a servant but when the Soul introduced Earthly source or quality then he was Lord and the Image was shut up in Death 257. The Spirit is the Life the Flesh is not the Life The heavenly Fleshes Life was Gods Spirit and the Earthly Fleshes Life was this Worlds Spirit 258. When the Earthly drew into the Heavenly and took the Dominion then the heavenly vanished or disappeared for the Spirit of the heavenly departed away out of the Earthlynesse into its Principle then stood the Image which was out of the Divine Substantiality in Death not in the fierce wrath of the Death of the Anger so that the heavenly Substantiality were become kindled in Gods Anger but as a vanished disappeared Substance without source or quality and Life 259. For that which is generated out of the Love that receiveth no fierce wrath into it self for the Lights Substantiality is water of Eternall Life the water maketh no fierce wrath but quencheth the Fires fierce wrath 260. If now the heavenly Image or Substantiality in Adam were taken out of the Heavenly Limbus then surely its Originall Mother was the Water of the Eternall Life which originateth from the Meeknesse or Desire of the Light of God as the Water in the Deepe of this world from the Meeknesse of the Sun 's Light Through Venus's Desire 261. What fierce wrath or Anger then would or could come into the heavenly Substantiality of the Holy Body in Adam Also that Substantiality was not at all the Life it self but the Spirit of God was the right Life in the holy Body 262. But when the Spirit of God departed then stood that Image as dead without Life and the Soul lived of the Earthly Fire-fewell though indeed it is not quite Earthly Essence yet that Earthly Essence is generated from the first Principle wherein also the Soul standeth 263. Therefore also the Soul lusted after that source or quality there was given to the Soul a heavenly Body of which it should Eate and Not of BOTH Body's It should set or put its Lust or longing and Imagination only into the Heavenly then would the Soul-Fire have had the Earthly Body in the Dark World only hanging to it 264. But when it would eate of Both then came the Dark Body to have power or strength and Light and ruled over the right humane Body Thus sinne began in the Soul-Fire for it became kindled with the fierce wrathfull Essence and so now the Soul Fire burnt in that very source or quality and the Divine Light of the Soul which shone in the meek heavenly Substantiality extinguished 265. For in the Beginning the right humane Essence of the Soul was the fewell to its Life's burning but afterwards the Earthly Essence was it and that is now the Sinne and the Opposite Will and the Soul hath no Image or Body which remaineth Eternally unlesse it be through Christ Regenerated out of its first Substantiality through the Death of Christ 266. Therefore it is that many kindes of Figures appeare in the Souls Image in the inward all according to what its desire is to a Substance as the Image of wilde Beasts also Serpents and Toads In whatsover Essence and Will the Souls-Fire liveth and burneth according to that Essence is also the FIAT in the Will-Spirit and it Imageth or frameth such an Image so now when the outward Body deceaseth then standeth that Image thus in such a forme and source or quality 267. In the Time of the Earthly Life it may alter its will and then also its Fiat altereth the Figure but after the Dying of the Body it hath nothing more wherein it can alter its Will as is to be seene by the Devills 268. Therefore sayd Christ To must become borne anew through Water and the Holy Spirit or ye cannot see the kingdome of God understand out of Gods Water out of the water of the first right Image wherein the Holy Spirit dwelleth in which christ is become conceived and born 269. That Water hath not taken sinne into its Essence for that cannot be for that which is out of or from Gods meeknesse becometh not kindled in the fierce wrath of God but is as an impotency or weaknesse shut up in Death viz in the stillnesse in the still nothing 270. Adam
Modest Eye of the wisdome of God and the Wisdome is the Holy Spirits Corporeity wherein he dwelleth It is his Eternall Looking-Glasse wherein he hath discovered or discerned the Great Wonders from Eternity 314. And the Holy Spirit is gone forth or proceeded from the Word viz out of the Center or Heart of God forth from the Father viz out of the Fire through the Light into the Majesty into the Essence of the Paradisicall and Angelicall World understand into that Essence or into the Pure Element viz into the Substantiality of the Heavenly Corporeity 315. This very Substantiality or Corporeity as is now mentioned was Christs heavenly Flesh and Bloud For the Noble Tincture maketh the Water out of the Majesty turne into Spirituall Bloud 316. That very Substantiality which was in the Covenant wherein the Promised Word of God stood is Entered into Maryes Substantiality viz into the in Death inclosed Substantiality and is become a Body and hath made that which was shut up living againe The divine and heavenly Paradisicall Substantiality in the Covenant and Maries Substantiality is become ONE thing the Life sprouted or grew in Death 317. Therefore is Christ become our Life and Spirit also our Flesh and Bloud and therefore he giveth us understand our Souls-Fire his heavenly Body and Bloud to eate and to drink Our Soul hath with the Divine Substantialities Entrance againe gotten heavenly flesh for its fire-Fire-Life it burneth againe in the divine source or quality out of the Love-Substantiality 318. The Holy Tincture according to the divine Fires Property belongeth to the Soul and the Waters property viz the Lights Meeknesse belongeth to the Body the Body is alwayes under or beneath the Soul 319. For the Soul it out of the Eternall Nature-Fire it is the Principle between the Dark and Light World it hath the Center of the Fire-World in it self 320. And the Substantiality is out of the Center of the Light-world in the Divine desire it cometh to a Substance for it is the substance of the Desire the Desire is Spirit and that which is comprehended in the Desire is the Substance of the Desire 321. And what can the desire comprehend other then it self that is the Meeknesse of the Light that is a sinking downe of the Love and Meeknesse towards the Fire-Spirit that riseth up That the Fire-Spirit continually comprehendeth in its desire and consumeth it that is it bringeth it through the sharpnesse of the Father and there it goeth through death againe forth into the Liberty and maketh the source or quality of the divine World for the Spirit of God is understood therein 322. Not that there is a dying or Death therein but the Fire source or quality is accounted for a Death for the Roote of the Fire is the Dark World with its sterne formes to the Fire-Nature As in the Book of the Six Points of the Great Mysterie is expresly mentioned at Large 323. Now understand the sence aright Gods Substantiality hath been from Eternity it is unmeasurable and unsathomable it is every where all over wheresoever a Man can say here is God there is also the Divine Substantiality yet not in the Outward World in the Third Principle but in the Heavenly in the Second Principle 324. Therefore said Christ John 3. 13. None goeth to Heaven but the sonne of Man which is come from Heaven and which it in Heaven his divine Substantiality was in Heaven and yet it was come into the Humanity and the Humanity is without him dead in Adam 325. Now would any goe into Heaven they must then have his substance on them He is the Ladder that Jacob saw which with one End reached to Heaven and with the other End in the Humanity 326. A Man is to understand it thus that the Body of Christ understand the Corporeity of the divine Substantiality which hath revealed or manifested it self in the Corporized Substantiality of the Humanity in Mary is Greater then ALL. 327. The divine Substantiality is not totally gone into the Creaturely Image that cannot be for it is unmeasurable Only it hath revealed or manifested it self in the humane Substantiality in the Created Image in the Becoming Man or Incarnation of Christ and kindled the humane and given its Life understand into Adam's Image which also was in Mary and in all Men. Question 328. Now it may be asked What kinde of Person was Mary being the Limit of Gods Covenant stood in her Or how did CHRIST get Body and Soul in Her and yet remained what he was from Eternity Answer 329. Many was First a Bodily Issue and Daughter of Eve the Mother of us all and of her right Mother Anna and of her right Father Joachim no immaculate pure virgin understand according to the outward World for the Anger of God stuck also in her and shee is redeemed or reconciled through the Bloud of Christ 330. And according to the Second Principle her Image stood also shut up in Death But the Limit or Mark stood in her understand in her Image but undiscernably and unperceivably in that way and manner as God is in all and the Thing knoweth nothing of him for God dwelleth not in the Thing he possesseth Nothing but only himself Thus was the Limit or Mark in Mary and Gods Promise in the Word of Life was in the Limit or Mark yet not dwelling in Mary but in it self 331. God had never according to his Heart moved himself from Eternity and when once he moved himself in Mary in the Limit or Mark then Mary became highly blessed and in the Blessing impregnate with the Saviour For the Life came into Death into the in Death inclosed Essence 332. Now yet the Seed of Man qualified or operated with the Body and now when the divine Life came into the Essence of the Seed of Mary then her whole Body viz the Images Body according to the Second Principle became Highly Blessed And in this new Wonderous Entrance and Moving of God was brought to Life so that her Essence became living and the Tincture of her Bloud became kindled with the Divine Tincture understand the Seeds Tincture which qualifieth or mixeth with the whole Body 333. But the outward Kingdome of this World was not at this time broken off from Mary that held her still captive SHEE must through Dying through her Sons Death enter into the Eternall Life 334. Her Body indeed did not vanish or fall away for it was in the Midst in the Blessing only the Earthly source or quality must break or corrupt in her and all Adam's Children must enter through One and the same Entrance into Life viz through the Dying of Christ when Christ quenched the Soul-Fire on the Crosse in Death then also Maryes Soul-Fire became quenched that is rightly kindled in the Light of the Majesty 335. The outward Body remained to be a Covering before it so long as it stood in the source or quality of the Stars
his charge with such evidence that even his adversaries may be convinced and reconciled to acknowledg the same truth with him The SECOND Apologie was in answer also to a Booke of Balthazar Tylckens against Jacob Behme's hints of Predestination mentioned in some of his treatises written before the yeare 1621. whereby the greate Controversies between the Lutherans and Calvinists about the will of God and of Man are kindly Reconciled but he not apprehending the Ground and depths in them which resolve those Questions did very much oppose this Author also the Tutour to his children whose name was Dr. Charles Weisner did take greate distast at him likewise as may be seen by a Letter at the End of the Epistles herewith printed but by personall Converse with J. B. he received such Satisfaction and Content that he asketh God forgiveness for his former hard Opinion of the Author But Balthazar Tylcken wrote also against the Booke of the Incarnation and Person of CHRIST and of the Virgin MARY to all which the Author hath answered particularly in this Apologie The Next Treatise is concerning the Four Complexions Compiled at the Desire of some friends upon the necessary Occasion of a Person that was very much tempted afflicted and perplexed by Satan and therein he hath very exactly deciphered the Nature of the Cholerick Sanguine Phlegmatick and Melancholy complexions with their Effects upon the Soule that inhabits them as a House in this outward Tabernacle also the Cures and Remedies to make them advantagious to the Soules progress in the way to Eternity while it is in this Life that never any treatise was written before so fully briefely and yet convincingly as far as hath been Commonly knòwn either among the bookes of Philosophy or Divinity it was formerly translated into English by a worthy Person in very Elegant language which notwithstanding was thought to be the writing of another authour by those that delighted to reade him not having the same Phrase with his other Bookes for which cause I was induced to re-translate it though not in so good a stile into that kinde of Expression which makes it known to be one of his workes The following Piece was his Considerations upon a Booke set forth by Esaias Stiefel concerning the Threefold State of Man and of the Newbirth of the River flowing out of Sion and the New Jerusalem wherein are handled distinctly that Threefold State and Condition of Man also of the Resurrection at the Last Day what that Body is IN this Corruptible Body which shall rise againe and put on Incorruption and in what Manner with more plainness as I conceive then in his other Bookes After that is here placed his THIRD Apologie in Answer to a Booke of the same Esaias Stiefel concerning Perfection shewing what the Inward and Outward Perfection is which is attainable in this Life and which way we are to demeane our selves for the avoyding of the Errours incident thereto and for the establishing and Consirming the Truth Great Perfection was attained by some mentioned in the Holy Scriptures as Enoch in his walking with God and his Translation Moses when his Face shone like the Sun when he desecended from seeing but the glory that was left after God was passed by the Clift of the Rock whereinto God himself had put him least he should be consumed before that Glory of Gods Face Eliah in his Miraculous Life and taking up alive in a Chariot of Fire into Heaven Christs Transfiguration when his Face also shone like the Sun and his Garments were Bright like lightening in the presence of Peter James and John in Mount Tabor before his Death Stevens Face shining as an Angell when they Stoned him that he dyed and all the Prophets and Holy Men in their Miraculous Conversation upon Earth All these attained High Perfection in this Life our not such as when Mortality shall be swallowd up of Life yet the least among the children of God are of a perfect Heart Other many excellent enquiries are unfolded in this Treatise about the purity and impurity of the Holy Matrimonial Propagation as when Moses sayd to the outwardly Holy Miraculous people after they were brought out of Egypt with a mighty hand and were to have the Law declared to them be sayd come not at your wives and David and his Men when he desired Bread of the High priest was asked by him if the young Men had kept themselves at least from women to whom David answered the women have been kept from us these three dayes by which a great Mystery is hinted and exactly resolved in this Treatise The FOURTH of his Apologies answereth the scandalous reproaches of Gregory Rickter Chiefe Minister of the City of Gerlitz and Primate of the Country of Lusatia in Germany under prince Electour of Saxony wherein this Authors rare temper of Spirit and his deepe decision of the Matters layd against him are evident In it Men may see as in a Looking-Glasse the great hurt any doe to their own Soules who revile and reproach another contrary to the precept and example of our blessed Lord and saviour Jesus Christ who sayd when men revile you revile not againe But Love your Enemies doe good to them that Hate you and persecute you and pray for them that DESPITEFULLY use you that you may be the Children of your Father which is in Heaven If we did know how the wrath gets the upper hand when we forbeare earnestly to exercise our selves in the sincere love to every one without partiality and by respects we would be more diligent and watchfull over our own vile Hearts that we might preserve our Crowne of rejoycing which shall be put on to us in the World to Come from being defiled here by our remisseness it is worth our watching that neither the Devill nor Man may hinder or disappoint us of it The Last treatise is the residue of his Epistles to his friends wherein are many heavenly advices and Instructions in the wayes of God and of the New Birth also they informe us somewhat of his Conversation with Greate Persons and Officers of the Emperour and of the Prince Electour of Saxony a little after his Banishment out of Gerlitz among whom he was lovingly received and his writings and discourses well approved of by the Prince Electour himselfe also by his Councillours and Learned Doctors and other at the End of all is a letter from Dr. Charles Weisner about the whole transaction of that affaire between Gregory Rickter and Jacob Behme together with the opinion of Dr. Hoe one of the Chiefe preachers to the Prince Electour which signifieth how loath they were to Judg a Man whose Gifts they understood not but it doth no were appeare they either thought the Author did not himself understand them or that they could not be understood by others as some among us do These are the totall Remainder of of all his workes Extant either in Print or Manuscript which make up the Catalogue
formes for as the Genetrix is so is also the will-spirit out of the Genetrix 193. Thus understand also concerning Mans Soule which is also a Magick-fire-source or quality out of the Eternall Center out of the Eternall Nature for after God created the body out of the Substantiality then he introduced the Spirit out of all the Three Principles thereinto He should be a similitude and Image of God understand according to and out of all the Three Worlds viz out of the Eternall Fires Nature and out of the Lights Nature and then out of this outward worlds Nature wherein the outward Man liveth 194. For God breathed into him the Living Breath and then Man became a living soul Now what can God breath other out of himself then himself for God is the substance of all substances but all is not called or known to be God He calleth himself a GOD only according to his Heart according to the property of the Light world viz according to the Love and Meeknesse according to the second Principle 195. God breathed into the Created Image the Spirit out of all the Three Worlds viz that is to say Himself viz the Eternall beginninglesse Magick fire-source or quality out of all formes of the Eternall Nature that is the first Principle and it is the property of the Father who according to Nature calleth himself an Angry Zealous or Jealous God and a Consuming fire 196. And then the Center of the Light as a Sparkle out of his Heart out of which the Divine Will goeth forth which appropriateth or uniteth it self to God againe and Imagineth according to its Mother viz according to Gods Love and Meeknesse That is the Second Principle wherein the Angelicall world consisteth 197. And Thirdly the Spirit-Aire with the Spirit of this outward world out of the Starres and Elements viz the Third Principle Thus Man became an Entire Totall Image according to God out of all the Three Worlds An Image of God wherein God dwelleth wherein God beheld found and manifested or revealed himself 198. Now the Eternall Word was his Law of his spirituall Nature that this introduced and in-breathed spirit of Man should introduce its Imagination into no other source or quality but only into Gods Love and Meeknesse It should eate only of the Divine Substantiality and drink the water of the Eternall Life and then its Body had Continued Paradisicall 199. The Body had paradisicall fruit to Eate which grew for it IN all fruits The outward Body of this world was in the source or quality of the Light world as it were swallowed up and yet it was there As the Light swalloweth up the Darknesse and holdeth it captive in it self and yet the Darknesse remaineth but in the Light is not Manifested 200. So also should the outward 〈◊〉 of this world as also the inward source or quality of the Fire out of the first Principle stand hidden in the Paradisicall Substantiality and source or quality and Man should bring his life and will into the Paradisicall source or quality 201. He should set or put his Spirits Imagination into the Heart of God viz into the Lights Center and then had the Soul continually eaten of the Lights Substantiality understand the soulish Fire had conceived or received the divine source or quality into it self and had burned forth in the divine source or quality viz in Love and Meeknesse 202. Through that burning or Life would the divine Substance have been introduced into the outward Body viz heavenly Fesh and the Holy Body would have stood in the Tincture of the second Principle and the outward Dominion of the Outward World would have stood hidden in the Inward World and have been manifested in the Outward 203. Such a Body also was created in the Beginning viz out of the inward Substantiality of the pure Element which is manifested in Paradise and an outward Body of or from the Foure Elements which stood manifested in the outward World but the inward should leade the Dominion and hold the outward as it were swallowed up as the Light doth the Darknesse 204. Understand each Principle should stand free and barely in it self and set or put its Imagination or Desire into God and then would Gods light have filled all in All and the Earnest severe Fire-source or quality of the first Principle viz the Eternall Nature of the Dark World as also the outward Nature and source or quality of the Starres and Elements would not have been manifested 205. Man would have lived in the Divine Love source or quality and would have continued Immortall and incorruptible no sicknesse neither want necessity nor Death would have touched him 206. Therefore now if such a desire is to be in Man out of which the Will-Spirit should barely be inclined or directed into God then must Divine Substantiality needs be in the Souls Fire out of which such a Will-Spirit might exist 207. For out of no Earthly source or quality nor out of the Dark Worlds source or quality doth any divine desire exist Earthlinesse knoweth nothing of God also the Dark World hath no Divine Love or Desire in it self 208. Whereby we know that we according to the second Principle viz according to the Paradisicall Angelicall World have had flesh and bloud out of the heavenly Essence and Substantiality which was the right Body of the Soul and therein stood the Image of Heaven 209. And the Spirit 〈◊〉 the Magick-Fire of the Soul which shined in the power of the 〈◊〉 was the true similitude of God according to the Trinity of GOD the Image wherein God dwelleth and wherewith God manifesteth himselfe For that very Spirit is like all Angells in Substance and Beeing of which Christ faith Math. 22. 30. That in the Resurrection they are like the Angells of God 210. When God had created Adam he then stood in the Paradisicall World viz in the Image of God but God knowing how he with his Noble Jewell between the Inward Dark World and then also the outward Elementary World stood fast bound to BOTH therefore he gave to the Souls Nature the Law and Cormandment and said Thou shalt not eate of the Tree of knowledge of Good and Evill for on what Day thou eatest thereof thou shalt dye the Death that is dye away from the Divine World and in THEE will the Dark World and then also the Outward world become manifested and get the Dominion in THEE 211. As also then it was so done when Adam began and set or put his Desire and Imagination into the Outward World then the souls fire did Eat of the forbidden Fruit and brought the Earthly source or quality and the substantiality of this World into his Noble Image into the Paradisicall Angelicall World 212. He brought the earthly source or quality and substance into the Pure Elementary Flesh which was created out of the Divine substantiality so his light extinguished that is he went with his will-spirit
out of the heart of God came not But it was the Soul out of the eternall Fathers Nature which had through its Imagination and Lust introduced Death and Earthlinesse into it self and awakened the Dark worlds fierce wrathfulnesse in the Anger of God and there was no Remedy neither in Heaven nor in this world unlesse the Prince of the Love of God came and wrestled with the fierce wrathfull Anger of God and quenched the same in the Humane Soul 230. And therefore the Prince of the Love of God viz Gods own Heart became A MAN in the humane Nature in humane Essence not in a strange One as the Libeller wonderfully brings it in here also not in the Wilde of the Starres and Elements not in Beastiall Flesh of the Corrupt or perished out-birth of the Four Elements it is not in that Essence that the Deity is united it is not the Wild Adamicall Flesh which Christ assumed to himself as the Libeller explaineth it who yet hath no understanding at all of the Essence wherein God is become MAN 231. Adam's Soul had not an outward four Elementary Body on it for it stood in Gods Love in Paradise Paradise is not Four-Elementary it standeth not in FOUR Elements but in ONE It is the Divine delight or Habitation 232. God dwelleth not in the Out birth of the Four Elements but in Heaven in the pure Element that is his Spirits Corporeall Substantiality and that Substantiality Adam had also for a Body and stood in the outward Body as the Gold hidden in the Course or drossie Stone 233. The Inward Body keepeth the outward body hidden as the Light doth the Darknesse and the Spirit of God dwelleth in the Inward body for it containeth in it self the Second Principle viz the Kingdome of Heaven an Image of the Divine Substantiality the Soul hath its Meeknesse therein it did Eate of that very Body wherein God dwelt Its Fire became allayed or Meekened therefrom for it received therein Gods Love and Meeknesse 234. But as soon as the Souls Fire began and Imagined according to the Earthlinesse and would Eat of the four Elements and Starres then the outward Kingdome viz the Third Principle drew-in the first Principle into the Souls Fire and also into the heavenly Body and obscured the Noble Image so that it fell into inability into Sleep Then it was in inability as it were captivated in Death for the Earthly Source or Quality dwelt now therein whence the Souls Fire became fierce wrathfull stinging and Murtherous for it must now eate Evill and Good and the Noble Image of the Similitude of God Disappeared 235. Now when God saw that the Noble Image was disappeared or vanished and that the outward kingdome became Lord in it His Mercy Pittied it and promised it the Womans Seed and crusher of the Serpent and sayd * The seede of the Woman shall Crush or Bruise the Head of the Servent which hath brought thee to Fall He sayd the Seed of the Woman should doe this 236. Understand in the right humane and heavenly Substantiality which in Adam was shut up in Death would God become Man Not in the Earthly introduced into the Noble Image and Soul into the right humane Nature of the second Principle in which God dwelt before Adams fall into that very Essence shut up in Death is Gods Word Entered THAT is the Seede of the Woman and the Word is Gods Seede 237. God was the Man or husband of it who sowed his Word or Heart into the Womans humane Essence understand in the Essence of the Soul and of the Flesh is God become Man Christ was One of the Persons of the Holy Trinity and is become Adam understand the second Adam out of and in the First and yet remaines to be what he was 238. He is not Strange to us but is our Brother as he sayd after his Resurrection Goe tell my Brethren I ascend to my God and to your God 239. If Christ had assumed on himself a strange Seede such as I am not and which in Adam I was not what would that help me where would my poor Soul remaine How could he then be the Womans seede or my Brother 240. He promised to Abraham not a strange Seede of the Woman but sayd In thy seede shall all People become blessed that is in Thine understand in the heavenly Substantiality in Adam shut up in Death shall the Messiah destroy Death And thy seede that is in which thou in Adam wert put to Death shall in Christ in Gods Blessing Live againe Christ shall live in THEE in thy Image and thou in HIM thou and Christ shall become one he the Body thou his Member 241. It concerned God not only as to a Sacrifice whereby his Anger should be appeased that he let his Heart become Man and let his Sonne be Crucisied that so his will might be reconciled No But it concerned him as to his substance that in Adam was become shut up in Death that was it his Sonne should make living againe 242. For we belive a Resurrection of our Bodyes which we had here it is Not the Earthly Body that is the Image which shall live eternally but the Heavenly which the Earthly Body HERE holdeth captive in Deaath 243. But if Christ become born therein then it is no more in Death but liveth in Christ and is only covered with the Earthly Body and therefore must Christ when he dyed on the Crosse enter into Death into the Anger of God 244. The Love of God in Christ went in the humane Soul into the first Principle viz into the source or quality of the Anger in the Fathers Nature and kindled the fierce wrathfull Anger-source or Quality in the Soul with Gods Love and Meeknesse whence the Divine Light burnt forth again That was Poyson to Death and a Pestilence to Hell for Love and Anger are Contraries 245. Now if Christ had not assumed Adams and Abrahams Naturall seede as the Libeller saith how then is he the Sonne of Man Is he only a Seede come from Heaven and hath assumed nothing from Man but a humane covering to himself so that he only dwelt in Man without any property of the humane Essence what would that availe my perished Soul 246. Hath he not assumed the humane Nature to himself then he it Not the Sonne of Man or My Brother as he calleth himself every where the Sonne of Man 247. The Libeller saith I will make Christ Naturall Is he not become Naturall then can he not be the Sonne of Man also not the Seede of Woman much lesse Abrahams Seede 248. But that the suttle Libeller will make the Virgin MARY supernaturall and saith shee was begotten or Extracted out of the Seede of God e're Christ became conceived in her and will thereby bring a strange seede thereinto which is not humane that is very Hereticall and Antichristian and he should doe well to smell into
lost the Life understand the right Divine Life of his Noble Image and that hath Christ brought again he hath generated that Image out of Death againe the living Word out of Gods Heart is entered into the Image shut up in Death and hath assumed or taken THAT Essence to himself and become a true Man such a Man to whom the outward Body only hung which stood swallowed up in the right Image but in the outward World manifest 271. He hath also therewith put on again to the Soul the holy Body viz the Innocent or Immaculate and into that holy Body hath taken a humane Soul out of Mary's Souls Essence-seede therefore must Christ afterwards be Tempted and want the outward food for Forty Dayes 272. For the Soul must be tempted to try whether now in that holy Body it would Eate of Gods Substance and satiate it self and therefore it was permitted to the Devill to Tempt the Soul 273. Seeing he Excused himself that he could not stand because the Matrix of the fierce wrathfull Nature had drawen him too hard therefore now he should tempt and try it with THIS Man as he had also tempted and tryed it with Adam and overcame him 274. Therefore God sent another or second Adam and set him upon the Kingly Throne which he had there he should tempt or try with him whether he could also give him a Fall He now set before him the Glory of this outward World viz the outward Eating or foode 275. And though indeed that was not at hand therefore that he should with his Noble Image and Divine strength goe into the outward and command Stones to become bread to try whether he could bring it to that that the Noble Image might yet become captivated and shut up in Death 276. And then he set before him the Great power and authority he had he should with the Divine Omnipotency in the outward kingdome flie from the Temple to try whether he might introduce him into the outward Lust so that Gods Love Spirit might depart from this Image whereas the Deity was only humble and Lowly he would introduce him into Pride 277. Thirdly he set before him the Dominion of the Outward world he should be a Lord in the Third Principle that he would let him only be a Lord in the Inward should fall downe and pray unto him or worship him 273. For the Devill had to doe about the Kingly Seate that this Man was to possesse Therefore it was permitted to him viz to the Devill to Tempt HIM so that if he stood the Devill should remaine a Lyer and his Judgement be upon his own Lying Mouth or Tongue The Conception and Becoming Man or Incarnation of Jesus Christ is with its Circumstances as followeth 279. WHen the Divine Image in Adam was vanished or disappeared Then God pittied it and would that this Image might be helped againe and Promised to Adam and Eve the Crusher of the Serpent viz the Word and Power of the Deity that should take the Womans seede understand the disappeared Image Essence into it self and therewith destroy the sting of the Devill and the Anger of God in the Soul 280. That very Promised Word stood neverthelesse presented to the Noble Image now shut up in Death and desired its former dwelling house of its similitude for a Delightfull habitation 281. But by or with the Promise it hath set it self before the Soul againe in the Light of the Life of the Soul and set a Limit or Mark thereto whereby it would againe enter into the in Death inclosed right humane Essence and awaken the Life from Death 282. That Limit or Mark was set in Mary the Virgin and became blessed in the Word of Promise in Paradise and stood as a Center or Limit of the Humanity 283. Gods Heart had promised and espoused or united it self in that Limit or Mark That Limit or Mark became adorned with the highly precious Virgin of the wisdome of God viz with the Looking Glasse or Eye of the Holy Spirit indeed not with any strange thing but with the first Life understand the Divine of the Noble Image in Adam from which Adams Soul went forth into the Spirit of this outward world viz into the source or quality of the Starres and Elements whose Center is the Abysse of the first Principle 284. This blessed Limit or Mark was promised to the Fathers viz to Adam Abraham David and others O how have the Prophets delighted and rejoyced at this Limit or Mark the sacrifices of the Jewes were a Type of this Limit or Mark. 285. For when Adam had lost the pure and faire Image understand the power of the Heart of God which stood in his body of the Heavenly Substantiality as a Center of the Deity then stood the Soul barely in the Fathers Property understand the Eternall Nature which without the Light of God is a fierce wrathfull and Consuming fire 286. For the Soul is out of that Center viz out of the Eternall Nature of the Father and therefore was that Soul in Israel lead so long a while even unto the Limit or Mark in the Father Nature 287. The Law on Mount Sinai was given in Fire and Thunder in the Fathers Nature and Moses was also called in the Bush by the Fire-flame in the Fathers Nature 288. And Christ also sayd thus when he came in the Flesh Father the Men were thine and thou hast given them to ME and I give them Eternall Life 289. That highly blessed Limit or Mark stood in the Grace Covenant of the Sacrifices with or in Israel The Sacrifices were a Signe or Type of the Limit which God set before them and Israel became in the Sacrifices through the Limit or Mark ransomed from sinne 290. Israel offered Sacrifice with the bloud of Beasts that Gods Imagination looked upon through the Limit or Mark of his Covenant since Man was become Earthly therefore God set the Limit or Mark before himself for a Covenant of Grace that his Imagination might not enter into the Earthly source or quality and that his anger Fire might not be awakened with Mans Earthlinesse and Sinne and so he devoure them as was done by Eliah 291. The Circumcision of the Jewes was also this that Israel must shed its Bloud and that Gods Imagination looked on through the Limit or Mark of his Covenant For Christ should destroy Death with the shedding of his bloud It should fall into the Anger of God viz into the Souls Fire and quench the kindled Fire of God 292. Therefore now God Imaged or represented to himself in the Covenant the bloud-shedding of Christ and quenched with this Imagination the fierce wrath in the Soul and through THAT became Israel saved such as with earnest sincerity have set or put their Will and Imagination into the Covenant they have received or conceived the power of the Limit or Mark in the Covenant viz
and Elements Through Dying the outward Substance of the source or quality becometh broken off and then the Image of God appeareth or shineth 336. Understand it right Christ had in Mary assumed all the Three Principles on to himself but in Divine Order or Ordinance not mixed as Adam did who introduced the outward Kingdome through the Imagination into the Inward into the Soul Fire whence the Light extinguished 337. He had on himself that is on to the Limit or Mark of the Living Covenant assumed on to the Living Substantiality the Souls Essence viz the first Principle and then the Essence of the Image of the Second Principle and then the outward Kingdome the Third Principle for he should be Lord of All. 338. He became after the End of Four Months a living Soul which now stood in the Image but the Deity was in the Image the Center which neither receives Addition or Diminution the Divine Substantiality also receives neither Addition nor Diminution it becometh neither lesse nor bigger only it hath manifested or revealed it self in the Humane Image and generated it to Life 339. Thus in Maryes Conception in her Seed a Living Essence arose no more shut up in Death not a sinfull One for where Gods Light shineth forth there is no sin within Sin originateth in that place where Gods Light shineth Not but where it shineth there is meer Love and Mecknesse 340. The Heart of God was the Ceâ—â—â— in the Person of Christ the Essences were with the Moving of the â—â—ity sanctified and Enlightened understand according to the Second Principle for the Divine and humane Essence became Flesh and Bloud and became a Man One only Person 341. The outward Kingdome hung to the inward but the inward had now in this Person the Dominion the outward was Servant therefore saith the Scripture he took upon him the Forme of a Servant that he might release us from Servitude or Bondage 342. Thus I say What Christ is according to our humane Image and according to the Soul therein he is a Creature like us assumed from us but what he is according to the Deity and according to the Divine Substantiality with that he is above Nature and higher then the Heaven and is as to that no Creature but GOD himself 343. But his Divine Substance is IN his Creature viz in the Humanity manifest he is according to the Humanity such a person as Adam was before his Imagination and Fall he is the second Adam 344. The First Adam should possesse the Kingly Seate but seeing he stood not therefore God generated to himself another or second Adam out of the First Now if he had not been Naturall then he had been unlike the first Image also he had not been the Sonne of Man as the Libeller supposeth 345. Had he not had a Naturall Soul then he had not in the Person had all the Three Principles What should he then have committed into the Hands of his Father at that present when he dyed on the Crosse or what had suffered on the Tree of the Crosse if he had not been Naturall 346. When he was risen from the Dead he shewed himself to his Disciples and said Behold me a Spirit hath not Flesh and Bones as yo see me have Why then doth the Libeller say that it is I that would make Christ according to his holy immaculate humanity Naturall I am not the first that make him Naturall He is my Brother and the sonne of Man therefore he must needs be Naturall yes the very Angells are Naturall 347. But That he saith I have written that he became a Man in the Wilde viz in the Outward Birth that is NOT true The Text in my writing saith thus and he wrestled in his humane Body in the Power of the Light in the wilde Nature Hath he not in Hell and on the Tree of the Crosse wrestled with Gods Anger Hath he not Dyed and taken away from our Wilde Nature the sting of Death 348. The Libeller saith Christ is not from Adam's Naturall Seed if that were true then he is not the sonne of Man then hath not God assumed the humanity Naturally the Word is indeed become Flesh and is it not become Flesh in the Humanity Then let the Libeller Tell me how Christ came to be the sonne of Man or where remaines our Salvation or Redemption the Resurrection of our Flesh 349. Is Christ not in our Flesh then he will not awaken or raiseus up What doth his Wounds help me if they are in stronge Flesh Hath not the blinde Libeller seen that in my whole Book I have distinguished the Earthly and the Heavenly Man What need he mix himself in the Magick understanding and find fault with that of which he hath no knowledge understanding or Ground let him read my Book of the becoming Man or Incarnation of Christ he would find more then he can fathom 350. But that he will say that Christ is become Man in the promised Seed and Not in Adam's and Abraham's What is that Seed You see that very Promised Seed hath breathed it self into the Humanity and God and Man is become ONE Person 351. He saith Christ viz the Eternall Word hath assumed the Seed of the pure holy Virgin Elected to it from Eternity which dyed away from Nature and was totally blessed in God viz the fore-mentioned Seed of Abraham Tell me Libeller Who is that Virgin that hath dyed away from Nature then she must be a Monster without a Soul without Flesh and Bloud and No Man-kind 352. What need God assume to himself heavenly Seed into his Substance was not his Substance for certain on him from Eternity What doth that help us But that he is Entered into our humanity and awakened or raised up our in Death inclosed Seed and make it Living againe that I rejoyce at that I may truly say that my Flesh suteth at the Right hand in the Power of God 353. If Christ hath assumed to himself any other Seed then my Inward Man is how then can my inward Man Eat his Flesh and Drink his Bloud 354. Sir Libeller Erre not God will not suffer himself nor his children to be mocked we suppose easily that you are altogether blind still in the Mystery of God you know nothing of the inward Man much lesse of the New Regeneration learne first rightly to understand the Principles and the Center of Nature before you Judge you will needs be one taught of God or Learned in God and yet know not one Letter in THAT Schoole 355. By Nature you understand only the outward Kingdome what kinde of Nature then hath the Soul I suppose here your Art will know nothing of it you know Nothing of the inward Man which is the similitude of God and yet will Judge you understand not what God is and yet you will Judge Gods Children you are justly to be condemned in this 356. You bring places of Scripture and
without the command of the Lord and that neither Good nor Evill cometh out of the Mouth of the Most High Hath not a Potter power to make of One Lump what he will one vessel to Honour and the other to Dishonour And cannot GOD do so with US Men. 451. Yes indeed that were a fine thing from one of understanding who will produce Texts of Scripture especially such sayings which give offence to the sad sorrowfull tempted Mind and that he also expoundeth it so that he casteth a Snare about his Neck and goeth away laughing at it this is false wicked fraud 452. Thou still supposest that God makes One happy out of his Predestinate purpose and Damneth the other out of his Predestinate purpose whereas God saith in Exekiel 33. As true as I live I desire not the Death of a sinner but that he turne and live 453. If thou understandest not the Principle between Light and Fire which belongeth to the Soul then be silent about the Election still thou understandest nothing thereof 454. Thou supposest God hardeneth the Soul and it is not true the hardening sticketh in the Principle so that many become apprehended by the dark Center of Nature from the fierce wrathfull Formes to Nature 455. For the Principles stand in a Continuall Wrestiling as the Fire in the source or quality As it hath so happened to Lucifer that he hath framed the Will of Pride in the Fires Matrioc in respect of the Dark world also it is to be seen by Cain and Abel 456. The Light World which is God himself hath no desire to Evill or destruction there is not the least sparkle in God that desireth the Evill God calleth himself God according to the Light according to the Love and not according to the Fire-source or quality much lesse according to the Dark World 457. The Fire-source or quality is fierce wrathfulnesse and devouceth all whatsoever cometh into it and the Dark World is a meere fierce wrathfull hunger and the Light World is a meere Love Man hath all the Three in the Center 458. When the Life becometh kindled then is in the Center the Strife in the Formes to Nature there many a Soul becometh apprehended in the Essence THAT is not Gods predestinate purpose 459. God willed not that Adam should fall else he had given him no Commandment also he willed not the Devills Fall But that his fierce wrath hath apprehended Lucifer as also Adam that is the Creatures fault 460. The Souls Spirit knew indeed very well where its home was It was free as God also is free he hath the Center of Nature according to the substance of all Substances why did he put his Imagination into the fierce Wrath Pride and State bringeth dejectednesse of Minde so it went with the Devill and also Adam 461. The Devill would be a Fire-Lord and Adam Lord in this world God did suffer it to be done seeing they both had free-will 462. The Soul is not made as a Potter maketh a pot it becometh Generated the Childs Soul is generated out of the Essence of the Parents That would the Libeller faine obseure only that he might out of Gods predestinate purpose Elect an Evill and Good Spirit and thrust Gods Anger-will into the sad sorrowfull heart for Despaire 463. No hearken Libeller Let me have them proceed ALL out of ONE Soul and then we have ALL equally together ONE Doore of Grace open this I will have from thee else I say thou art a Heretick and a perverter of the Scripture and would bereave us of the Mercy of God 464. I say in the Power of my high knowledge given me of God that the Doore of Grace is not yet barred up to the poor Soul and though the Devill had it on his chains and would go away with it if it be yet in Flesh and Bloud in this world there is remedy for it if it bewaile the Evill and Convert God forsaketh it NOT. 465. He hath Created but ONE only Soul not to perdition but to Life to his Honour and Glory this he requireth also from all Men and Man shall give an account how hath used it for it is his Noblest Jewel 466. And according to the Soul and its Image he is Gods Child and according to the Spirit and Body of this World he is become a Beast according to the source and quality of the Starres and Elements As in the Book of The Threefold Life is expressed largely enough The Reader himself may seek there he will find the Grace-Election a little otherwise and the Mark neerer then in this Libel 467. I may not here repeat the Deep Mysterie with so large a Discourse The frivolous scornfull discourse in this Libel also is not worthy of it a Man should not cast Pearls before swine the Libeller hath made a heap of scornfull expressions to trim his conceit but all that which is not very necessary I count not worth an answer Number V. 468. THe Libeller produceth also the Text Math. 24. where Christ saith If it were possible even the Elect would be deceived this he doth also upon pretence of the Election but No friend that belongeth not to it If any vematus stedfast in Christ then it is not possible for the Devill or any Heretick to be able to seduce him and pluck him out of Christ's hands 469. But if an enlightned Christian though he be indeed in Gods Love will be secure or carelesse and Dance to the Devill after his Pipe and receive him in for a Guest there it is very possible but though it were possible that the first Man as also the Devill did fall yet cannot the Libeller be convinced with THAT Number VI. 470. Then saith the Libeller Gods WILL whereby he Electeth one and rejects another a man should not search for out of Christ there thou hast it make no more adoe search no further then so but consider when thou lookest upon any body who knoweth whether he be Elected whether he be a child of God or of the Devill 471. O thou Miserable Reason wilt thou COMMAND the Spirit which searcheth even the Depths of the Deity as Saint Paul saith The Spirit searcheth it self and when it comes to the very Center it knoweth its Father for the Soul Originateth out of God the Father out of the Eternall Nature 472. O Blindnesse and own-self Reason who hath forbidden us to search The Devill forbiddeth us it that we might not search out his Kingdome else we might flie away from him what if thou forbiddest me that I should not dare so much as to cough how hath the Mist of obscurity blinded thee should not the sonne dare to see what the Father doth in the House where he must needs manage all his works 473. Why should I not enquire afteer my fathrs or my Native Country out of which my Soul in Adam is gone forth but IN Christ is introduced into it againe I say it