a Beastial Property as we now live in after the Fall but in the Paradisicall in the Eternall Life 50. Man had no such beastial Flesh but heavenly Flesh but in the Fall it became earthly and beastiall 51. Neither are we to understand it in such a sence that he had nothing of this world in him He had the Kingdom and Dominion of this world in him but the Four Elements ruled not in him but the Four Elements were in One and the Earthly Dominion lay hidden in him 52. He should live in the Heavenly source or Quality and though all was stirring in him yet he should rule with the Heavenly source or Quality of the second Principle over the Earthly and the Kingdom and the source or Quality of the Stars and Elements should be under the Paradisical source or Quality 53. No Heat nor Frost no Sickness nor Mishap or Mischief also no fear should touch him or terrifie him his body could go through Earth and Stone uninterrupted by any thing 54. For that would be no Eternal Man which earthliness could limit which were thus fragile 55. Therefore we should rightly consider of Man It is not Sophistry or Opinion that will do it but knowing and Understanding in the Spirit of God 56. It is of necessity you must be born again if you will see the Kingdom of God again out of which you are departed 57. Art will not do it but Gods Spirit which sets open the Doors of Heaven to the Image of man so that he can see with Three Eyes 58. For Man standeth in a Threefold life if so be he be Gods Child if not he standeth onely in a Two-fold life 59. And it is sufficiently known to us that Adam is with the right Holy Image which was the similitude according to the holy Trinity gone forth out of the Divine Being or Substance aud hath Imagined in or according to the Earthliness and hath brought the earthly Kingdom into the divine Image and darkned or obscured it and made it perish whereupon also we then lost our Paradisical Seeing 60. Also God hath withdrawn Paradise from Us whereupon we became then weak faint and feeble and instantly the Four Elements together with the Constellations or Astrum in us became strong and mighty so that we are with Adam fallen home to them 61. Which also is the Cause of the Woman that God divided Adam when he could not stand and parted him into two Tinctures viz. according to the Fire and Water as shall be mentioned here following the one affording soul the other Spirit 62. And after the fall Man became a beastial Being or Substance who must propagate after a Beastial property or kind and then the Heaven and Paradise as also the Deity became a Mystery to Him 63. VVhereas yet the Eternal continued in Man viz the Noble soul but covered with an Earthly Garment and darkned and infected with the earthly source or quality and poysoned by the false or Evil Imagination so that it was no more known to be Gods Child 64. For the sake of which God became Man that he might deliver it from the Dark Earthliness again and bring it again into Heavenly Substantiality in Christs Flesh and Blood which filleth the Heaven The Third Chapter The Gate of the Creation of Man and of the breathing in of the Soul and of the Spirit 1. ALthough this hath been cleared enough in the other Writings yet because every one hath them not ready at Hand therefore it is necessary to set down a brief recitall or round description of the Creation of Man whereby Christs Becoming Man or Incarnation may be the better understood afterward 2. Also for the sake of the Pearl which continually more and more befalleth and becometh given and opened to Man in his seeking which is a singular Joy to me thus to delight my self with God 3. The Creation of Man is done or performed in all the Three Principles viz in the Fathers Eternal Nature and property And in the Sonnes Eternal Nature and property and in this worlds Nature and property 4. And into the Man which the word Fiat Created was the Threefold Spirit out of the Three Principles and sources or qualities breathed in to be his life viz he was Created by a Threefold Fiat understand the Corporeity or Substantiality and the will of the Heart of God introduced the Spirit into him according to all the Three Priuciples understand it as followeth 5. Man was created totally after the similitude of God God manifested himself in the Humanity in an Image which should be as himself 6 For God is ALL and All is proceeded from him and yet all is not called God therefore because all is not Good 7. For as far as concernes the Pure Deity God is a light-flaming Spirit and dwelleth in Nothing but onely in himself Nothing is like him 8. But as far as concerns the property of Fire out of which the light is generated we apprehend that the property of the Fire is Nature which is a Cause of the Life Moving and of the Spirit else there would be no Spirit also no Light nor Being or Substance but an Eternal Stilness neither Colour nor virtue but all would be an Abyss wsthout Being or Substance 9. Although yet the light of the Majesty dwelleth in the Abyss and is not apprehended by the fiery Nature and property For as to the Fire and Light we are to Understand as followeth 10. The Fire hath and maketh a terrible and Consuming source and Quality or torment now in the source or quality and torment there is a sincking down like a dying or free yieldiug up it self 11. That free yeelding up it self falleth into the liberty without or beyond the source or quality or torment as into Death and yet is no Death but it so goeth a degree deeper down into it self and becometh free from the source or quality or torment of the fires Anguish and yet hath the sharpness of the Fire yet not in the Anguish but in the Liberty 12. And then the Liberty and the Abyss is a Life and becometh a Light in it self for it getteth the Flash of the Anguish Source or Quality or torment and becometh desirous viz of the Substantiality 13. And the Desiring impregnateth it selfe with substantiality out of the Liberty and Meekness For in that the Anguish source or quality or torment sinketh or entreth in it rejoyceth that it is free from the Anguish and draweth the joy into it self and goeth with its will out from it self which is the Life and Spirit of Joy 14. For which here we had need of an Angels Tongue yet hereby we will give to the Reader that loveth God a short explanation to consider of for the understanding of the Heavenly Substantiality 15. For in God All is power Spirit and Life But whatsoever is Being or Substance that is not Spirit but that which sinketh down from the Fire as into
Holy Trinity the Mouth of the Manifestation or Revelation of the substance of all Substances and the power of the Life of all and every Life 25. The Third Person is the Spirit which with the apprehension of the Willing through the Imagination out of the power of the speaking goeth forth out of the Mouth of the Father into the Eye AVge viz into the Looking Glass of wisdome that is clearly free from the willing and also from the Word 26. And although indeed the will out of the Word giveth it yet it is free as the Aire is free from the Fire as Men see that the Air is the Fires spirit and Life and yet is another thing then the Fire and yet is given forth also from the Fire 27. And as Men see that the Air giveth forth a living and moving Heaven which is lustrous and moveable so also is the Holy Spirit the Spirit and Life of the Deity and another Person then the Father and Sonne 28. It beareth also another Office it openeth the wisdome of God so that the Wonders Appeare as the Aire openeth all the Life of this World that all Live and Grow 29. Thus this is a short explanation of the Deity in the Abyss how God dwelleth in himselfe and is himselfe the Center of the Genetrix 30. But now the humane Mind resteth not satisfied with this it asketh or inquireth after Nature after that out of which this world is become born or Generated and All Created Therefore now the Text concerning the Principle followeth further to which we have invited Reason for a Guest The Third Chapter How God without the Principle of Fire would not be manifested or revealed also Concerning the Eternal Substance and Concerning the Abyssal Will. 1. WEe have by this description shewed you what the Deity without or beyond Nature is wherein it is to be understood that the Deity as concerning the Three Persons together with the Eternal Wisdome that they are free from Nature and that the Deity hath yet a deeper Ground then the Principle in the Fire 2. But now the Deity without the Principle were not or would not be Manifest 3. And understand the Deity without or beyond the Principle to be a Glimps of the Great Wonder which none knoweth or can know what is is wherein all Colours power and virtue appear in a very terrible substance which yet seemeth like no substance but a terrible Wonder-AVge or Eye of Wonderâ— so that neither Fire Light noâ— Darkness may be discerned but a Glimps of such a Spirit in a high deep blew green and mixed Colour wherein all Colours lye and yet none may be known from the other but resembleth a Flash which is terrible whose Glimps disturbeth and Consumeth all 4. Thus we are to know concerning the Eternal substance viz the Eternal Spirit without the Fire and Light for it is a desirous will which thus maketh it self a Spirit 5. This Spirit is the Eternall Potentiality of the Abyss wherein the Abyss bringeth it selfe into a Ground whence all substance ariseth 6. For every Form in the Spirit is an Imagination a desirous will and desireth to manifest or Reveal it self 7. Every Form impregnateth its Imagination and Every form also desireth to manifest it self and therefore is the Looking-Glass of the Glimps a Wonder of the substance of all Substances and of the wonder there is neither Number ground nor End 8. It is a meer Wonder whose comprehension can not be written for onely the soulish Spirit which ariseth out of this Wonder that alone understandeth it 9. And then we understand how this Abyssal will is from Eternity in Eterniâ—y perpetually desirous viz to Manifest it self and to search or fathom it self what it is to bring the Wonder into a Substance and to Manifest it self in the Wonders 10. The desiring is an Imagination wherein the willing draweth into it self and impregnateth it self and overshadoweth it self with the Imagination that so out of the free willing a Contrary or opposite will existeth to be free from the Overshadowing viz from the Darknesse 11. For that which is drawn in is the Darkness of the free willing whereas otherwise without the Imagination it would be free â—et also in it self without the Imagination it would be a Nothing 12. Thus there ariseth together in the first willing in the Desiring a Contrary or opposite willing for the desiring is drawing in and the first will is quiet or still and in it self without substance 13. But it Impregnateth it self with the desiring so that it is full of Substance viz of the Wonder and power which overshadow it and make a Darkness of it or out of it 14. Whereas then in the indrawn powers an other will apprehendeth it self to go out from the dark power into the liberty 15. That other or second will is the Hearts or words Will for it is a cause of the Principle that the anxious wheel kindleth the Fire 16. So then it goeth through the Anguish viz through the fire forth with the shining or Lustre of the Light viz the Majesty wherein then the Substance of the Holy Trinity becometh Manifest and conceiveth or assumeth here the deare and precious Name God GOLL 17. Understand this further thus The first will viz God the Father that is and remaineth Eternally free from the Anxious source or quality as to what the willing in it selfe is but it s desiring becometh impregnated and in the desiring ariseth Nature with the Forms and Nature dwelleth in the Will viz in God and the will in Nature 19. And yet there is no Mingling for the will is so very thinne as it were Nothing and therefore it is not apprehensible it is not comprehended by Nature else if it might be Comprehended there would in the Deity be BUT ONE Person 20. It is indeed the cause of Nature but yet it is and remaineth in Eternity another World and Nature remaineth also another world in it self for it standeth in the power of the Essence out of which the Principle ariseth 21. For the Clear bright Deity in the Majesty standeth not in the Essence or in the Principle but in the Liberty without or beyond Nature 22. But the shining Light without or beyond the Principle maketh the Incomprehensible or Abyssal Deity manifest it giveth the shining or Lustre of the Majesty and yet hath it not in it selfe but it comprehendeth or conceiveth it out of the Looking-Glass of the virgin-like wisdome out of the Liberty of God 23. For if the Looking-Glass of Wisdome were not then could no Fire or Light be generated it all taketh its Original from the Looking-Glass of the Deity that is now to be understood in this manner following 24. God is in himselfe the Abyss viz the first World of which no Creature knoweth any thing at all for it standeth solely and alone with Spirit and Body in the Byss or Ground 25. Thus also God himselfe in the Abyss would not
and the Righteousness thereof and so shall all other things be added unto you 2. Also My father will give the Holy Spirit to them that pray unto him for it when that cometh that will lead you into all Truth that will intimate to you all whatsoever I have said to you 3. For it will receive of Mine and make it known to you that will give you a Mouth and wisdome what ye shall speak 4. And Saint Paul saith We know not what we should pray or speak but the spirit of God helpeth us mightily according to that which is pleasing to God 5. And so now Faith is not an Historical knowledge for a Man to Make Articles of it and to depend onely on them and to force his mind into the works of his Reason but Faith is ONE Spirit with God for the Holy Spirit moveth in the Spirit of Faith 6. True Faith is the Might of God ONE Spirit with God it worketh in God and with God 7. It is free and bound to no Articles but onely to the right and true Love wherein it fetcheth the breath of its Lifes power and strenth and lyeth not in humane Arbitrium Opinion or Conjecture 8. For as God is free from all inclination or deviation so that he doth what he will and need give no accompt for it so also is the True Faith free in the Spirit of God it hath no more but one Inclination viz into the Love and Mercy of God viz that it cast its willing into Gods willing and to go out from the Syderial and Elementary Reason 9. It Seeketh not it self in the Reason of the Flesh but in Gods Love and so if it thus findeth it self then it findeth it self in God and co-worketh with God not as to Reason what that will but in God what Gods spirit will 10. For it prizeth or Esteemth not the Earthly Life that it may live in God and that Gods spirit in it may be the Willing and the Doing it giveth up it selfe in humility into Gods willing and sincketh through Reason into Death and yet springeth with Gods Spirit into the Life of God It is as it were not and yet is in God in All. 11. It is a Crown and Ornament of the Deity a Wonder in the Divine Magia it maketh where Nothing is and taketh where nothing is made it worketh and none teeth its Substance 12. It lifteth up it self aloft and yet needs no climing up it is very Mighty and yet is the most lowly humility of all it hath all and yet comprehendeth nothing more then Meeknesse and so it is free from all Evil. 13. And hath no Law for the fierce wrath of Nature toucheth it not it subsisteth in Eternity for it is comprehended in No Ground it is included or Bolted up in Nothing 14. As the Abyss of Eternity is Free and Resteth in Nothing but onely in it self where there is an Eternal Meekness so also is the right true Faith in the Abyss 15. It is in it self the substance it liveth and yet seeketh not its own Life but it seeketh the Life of the Eternal still Rest It goeth forth out of its own lifes Spirit and possesseth it self 16. Thus it is free from the source or Torment and dwelleth thus in the Eternal Liberty in God 17. It is with or as to the Eternal Liberty as a Nothing and yet is in All All cometh to it which God and the Eternity is and can possibly do it is apprehended by Nothing and yet is a fair Inhabiting delight in the Great might or Potency of God 18. It is in Substance and yet is or becometh apprehended by no substance It is a Play-fellow Companioness and Copsmate of the divineâ— Virgin of the wisdom of God In that stand the Great wonders of God and yet is free from All. 19. As the Light is free from the Fire and yet is continually generated from the Fire and yet the fire source or Torment cannot apprehend or stirre it In like manner I present to your understanding that thus Faith becometh generated out of the Lifes Spirit viz out of a Continuall burning Fire and shineth in that same fire and filleth the lifes fire and yet is never apprehended 20. But if it becometh apprehended then is it self entered into Reason as into a Prison and is no more in God in its liberty but is entered into the source quality or Torment 21. It Plagueth it selfe and yet there it may well be free in the Reason it worketh the wonders in the Fire of Nature and in the liberty it worketh the wonders of God The Second Chapter Of Faiths Original and why Faith and Doubting dwel together 1. NOw seeing Faith is ONE Spirit with God therefore we are to consider of its Original For we may not say that it is a Figure or Image of Reason but it is Gods Image Gods similitude an Eternal Figure 2. And yet may destroy or Corrupt it self in the time of the Body or transmute and alter or change it selfe into the Anguish-source 3. For in its own substance in the Original it is meerly a willing and that willing is a Seed and that must the fire-spirit viz the Soul sow into the Liberty of God 4. And so a Tree groweth out of that seed of which the soul feedeth and allayeth or meekeneth its fire-life so that it becometh powerful and giveth its virtue to the root of this Tree whence the Tree groweth in the Spirit of God even into the wonders of the Majesty of God and springeth in the Paradise of God 5. And although it be so that thus we are as it were dumb or Mute and may notwell be understood for Reason will needs comprehend and see all presently yet we will set it down very clearly to the Light why Faith and Doubting are together And as it were bound with a Chain so that there is a vehement strife in Man all the Time while he is a Guest in this Tabernacle of the Earthly Life 6. Unless he so very eagerly sinck down in himself that he can introduce the Lifes fire into the Liberty of God and so he is in the life of Reason as Dead and though he liveth he liveth to God 7. Which is indeed a highly precious life of a Man and is rarely or seldom found in any for it is like the first Image which God Created 8. Although the Mortal hangeth to it yee it is as it were Dead as if a Dead Image hung to him into which corruption belongeth wherein the true Man liveth not 9. For the Right life standeth converted and is in another world in an other Principle and liveth in another source or Quality 10. Uuderstand us now therefore in this manner ye see and know the Original of the Humane Life how that existeth in the Mothers Womb or Body and ye see moreover wherein it qualifieth or operateth and moveth
causeth the Magia out of which the Multiplicity existeth 5. And yet the Multiplicity is not Gods willing it selfe which is free from all substance but in the Seeking or longing of the willing Nature generateth it self with all forms where then all originally ariseth out of the Desiring as viz out of the Eternal Magia 6. And we are further to know that all whatsoever there attaineth Life which Imagineth into the seeking or Longing and setteth its will into Nature that it is the Child of Nature and ONE life with Nature 7. But whatsoever with its willing goeth forth out of the seeking or longing of Nature into the free willing of God that becometh accepted and known in that free willing and is ONE spirit in or with GOD. 8. And though it be Nature as also Nature hath Ever from Eternity generated it selfe in Gods willing yet its spirit-Spirit-life is without or beyond Nature in the free willing and so the wonders stand manifested in God and yet are not God himself 9. And if the souls will-will-spirit goeth forth from the Reason of Nature into the free-willing of God then is the willing-spirit Gods Child and the Nature-spirit Gods wonder and the Creature standeth in-turned into it selfe as God himself 10. For the Sydereall or Reason-spirit seeketh in its Magia in it selfe in its Center the Wonders of Eternity To which End God hath created the soul in the Body of the outward Nature though indeed it be onely apprehended in the Inward 11. And the willing-spirit goeth into the liberty of God where then the Holy Spirit bringeth it into the Free divine Mystery so that the Deity standeth manifest in the willing-willing-spirit and in the Reason Spirit standeth the Magia of Nature with its wonders Manifest 12. So then seeing the soul is the Center where the right willing-spirit towards the liberty of God goeth forth into the liberty of God viz into the Divine Mystery yet it hath the Sydereall spirit for a Band. 13. And if it tameth that so that it worketh not Evil may introduce the Sydereal Wonders which in the Elementary Looking-Glass became made or brought to a Substance and bring them before the Majesty of God into the free willing of God that so the wonders may shine or appear in the divine Liberty as a similitude of Gods willing 14. Not so to understand that the liberty of God mixeth with the Nature-wonders and with the similitude so that they be One NO 15. God abideth Eternally Free he dwelleth in the wonders as the Soul in the Body and so little as the Body apprehendeth the soul or the fire the Light so little also doth Nature the Deity 16. And yet is ONE substance and hath from Eternity parted it self into two substances viz the Fire and the Light 17. Where in the Fire we understand the source or quality of Nature and in the Light the Mystery the spirit of the Life without source or quality although the Fire also is a Mystery 18. Thus understand us it hath one and the same form or manner in Man The Soul is the Fire of the true humane life that God out of the Eternal Nature in Adam breathed or blew up by or with his spirit as viz out of the Center of God 19. And the Spirit that became generated out of the souls fire which Gods spirit formed to its Image that HATH the divine Mystery out of which the willing towards the Love of God becometh Generated out of which the Divine Magia or seeking Existeth that the willing spirit of God desireth 20. And so now if it Lift up it self that is go forth out of the hidden Mystery into the liberty of God then it is a branch bud or sprout in Gods Kingdom Sprouted out of Gods Mystery and worketh in Gods willing and Continually openeth the Wonders of Gods wisdome 21. NOT in that form or Manner as if in God somewhat New were become Generated that had not been from Eternity in Gods wisdome which hath no Ground or bottom nor Number 22. Onely in the souls Spirit in it self the Endless or Infinite Mystery becometh Manifest to Gods honour and deeds of Wonder and to the Eternal Joy of it self understand of the Creatures self 23. Now seeing the Earthly perished seeking or longing mixeth it self together with the Starry source or quality and that the soul in the heavy Fall of Adam hath with its willing imagined into the Starry seeking or longing as also into the Earthly and introduced the strange Magia into it self therefore is the willing become broken or Corrupted and the divine Image become destroyed 24. And the Heavenly divine Image of Man became Earthly so that the right willing standeth as it were reversed or turned about as viz. in the spirit of this world viz in Reason which is generated out of the Constellation 25. Now therefore it is necessary for the right Image of God which is thus destroyed and become Earthly that it become born againe anew 26. And there would be no Remedy or Council found to help this Image if the word out of the Center of God viz Gods own Life should not become Man and new Regenerate the pure soul again in it self whose Image was now perished and there the right Image become helped again else it would Eternally have been bereaved or deprived of the liberty and Majesty of God 27. And so now seeing all souls are proceeded out of ONE they are all THEREFORE generated out of the perished or Corrupted Root 28. But seeing the New regenerated Life in Christ is come again into a soul therefore it is necessary that we all cast our willing into the Regeneration of Christ for in Christ we are with our souls become Generated in God again and have in Christ attained the Image again 29. For our Mystery in the soul stood after the Fall onely and barely in the Magia of Nature which in its Center is a Fire and the Image was turned out of the liberty of God into the outward Magia viz into the outward Principle 30. So now when that breaketh or Corrupteth in the Substance then the poor perished Image of the Soul standeth as a forlorn lost child where in its own Center it can awaken or stirre up Nothing but onely the fierce wrathful fire-source or quality for it is gone out of the word of God viz out of Gods Mystery into a Corruptible Looking-Glass viz into the spirit of this world which is inceptive and finite or hath a beginning and End 31. And therefore also the souls Body is wholly become Earthly and is fallen home to Corruptibility and to Death 32. Therefore it is necessary for us being God hath out of Grace turned his Love to us and hath turned in our soul in Christ into himself again into the Liberty and made the divine Mystery stirring in the Image so that the Image can dwell again in God viz in the Paradisical Wonders that we break off our willing from the
things but if they love themselves more then God in them then their Perdition is of themselves Hath not God shed abroad his Love in our Hearts Can any rightly say Lord Lord but by the Holy Spirit And are not the Father the Word and Spirit which bear record in Heaven One And do not the Spirit the Water and the Bloud which bear record on the Earth agree in One Also is not the Kingdom of Heaven within us And doth it not consist in Peace Righteousness and Joy in the Holy Ghost and then must not all needs be in us And we may thereby apprehend and understand it rightly though yet we know it not nor ever read it or though it had not been related in the Holy Scriptures How many Thousand Endless Mysteries are Treasured up in the hidden wisdom of God in Christ and in him in us when we find him and partake of him in him we have them all and from his fulness receive Grace for Grace how narrowly therefore should we search and observe the exact words of the Scripture which so surely as an Index point us to these invaluable things and use that powerful word in our Hearts by which hearing Comes and direction and power of understanding those things not onely which are expressed inwardly or outwardly but even whatsoever is hidden in Christ in whom all fulness dwels and then can any thing be impossible to be apprehended or known by a Soul that hath the very Thing in it self where nothing can be hid from its inward Eyes And since God worketh in us both to wil and to do why refuse we to will and to do by hearkening and yeelding to the Lusts of our own Hearts being Servants in Obedience to the Evil and not of God who is likewise in us with his Grace fulness we thinking nevertheless that we can neither will nor do endeavouring to bring Scripture to prove it to the quenching of the Spirit the manifestation whereof is given to every one to profit withal and this is effected in those that understand not how to satsfie themselves in the meaning of those Scripture Arguments that are alledged for proofs not considering that God worketh in us to be able through him in us so that there is himself his power and ability in our Selves though not Self-ability as of our selves for the Most Holy Man born of the fleshly Seed of Father and Mother of himself as of himself is not able to think a Good Thought but there is none so wicked except he be altogether uncapable to desire Conversion and so is a Devil but doth at some time or other in this life think a Good Thought which testifies the good work of God in his-heart and soul and is the stirring of the Divine Word therein in which is Light but Men love darkness rather then Light though it Ever Eternally shone in the Darkness and is the very light of their life in them and that because their Deeds are Evil and they will not follow to will and do according to it which is the Obedience to the divine Light in them though God hath given even his whole self unto them to Convert them wherein they are able to do all things through Christ that strengtheneth them and yet will not but neglect so great Salvation And these Comfortable words expressed in the holy Scriptures are faithful and the Things certain and undeniably true though the Scriptures had never made mention of them and are all of them to be discerned known and throughly understood in the Things themselves by and in every Soul but our want is that we seek not The Consideration whereof should move us earnestly to labour to understand more and more where and how that word is to be found felt seen and known as this Book doth exceedingly help us that we may infallibly Experimentally and understandingly Testifie unto the Truth of the Holy Scriptures by the through Examination of the Things it speaketh of seeing the Scripture directs to that which is to be understood no way but in the Things themselves as all that is written of is to be known Experimentally whether it be Natural or Divine solely by comparing the writing by and with the Things else all is but a Notional and Imaginary Supposition or Opinion without understanding but by the knowing of Things we should by degrees cease from Contention and rightly certainly and infallibly know God and the Wonders he hath wrought and can and will work in all things especially in the Souls of Holy Men some of whom out of the good hidden treasure of the living word in the Heart have committed to writing those few things conteined in the Scriptures being few in respect of the Infinite Depths of the Deity and so proceeding forward from Grace to Grace from Knowledge to knowledg we may attain to the measure of the fulness of the stature of a Man in Christ and not be alwaies children in understanding but even strong Men in Christ The Apostle Johns words If we say we have no sin we deceive our Selves May they be taken as meant speaking of others and not himself included what then shall we think was become of his Earthly Old Adam of his outward Flesh and Bloud wherein he was Mortal had he not that when he said so that he might justly exclude himself from having any sinne as having laid of this life and body he might have done having the new heavenly Body and not the old Earthly one about him at all in which Mortal flesh and Bloud onely which Christ himself took of the Seed of the Virgin Mary he became Sinne for us and could die else it had not been possible as is largely cleared in this Treatise Though if there be no Consent of the Soul it may truly be said by any one with the Apostle Paul It is no more I that do the Evil which I would not but Sinne that dwelleth in me Yet of this Mortal Corruptible Flesh which dyeth and remains in Corruption in the Grave and will not be changed till the General Resurrection of all the Dead at the last day of that it may be always said as he likewise saies of himself after he was rapt into the Third Heaven and not of others onely I know that in me that is in my Flesh dwelleth no Good thing And that is it in which Evil was present vvith him vvhen he vvould do Good for vvith his Flesh he served the Lavv of Sinne Can any serve God with his Flesh but vvith the Mind he can and doth vvhen he vvilleth the Good Yet vvhy are the Mysteries of the Bible so little understood but because we apprehend not that God and Christ and the Holy Spirit and all Graces as also Sinne are invvardly in Every soul the flesh lusting against the Spirit and the Spirit against the Flesh in every one and so the love and vvrath of God is in all things either hidden or manifested and that all
the things vvhich vve perceive in this corruptible vvorld to be transitory are in the spiritual invvard uncreated world Eternal in Substance and cannot but endure for evermore which if it were considered we should find what all things are for they are to be found within our Souls and with our Inward Eyes and may be plainly seen discerned and known and so the holy Scriptures as we come to a greater measure of the knowledge of the Things not only that they are but what and how they are as this Author teacheth would come to be understood as to all those Mysteries of the Gospel of Christs Eternal Redemption and Salvation which he hath purchased for all Man-kind then which there is not any thing comparably desirably to be known by any of the Sons of Men which are here fundamentally and particularly explained more then in any other Book of the Authors wherein thou wilt find such Mysteries discovered as formerly thou couldst not have believed though one had told thee of them and which thou hast not so clearly understood though thou hast often read of them in the Scriptures And if all Jews Turks Heathens and others not yet true Christians should perceive the Things therein written they would instantly with willing and ready Hearts believe in God aright worship the Father in Spirit and in Truth and know the Only true God and Jesus Christ whom he hath sent and then be filled with Joy in the Holy Ghost and love Embrace and highly esteem the understanding of the Scriptures of the Old and New Testament which nnot many yet care to be assured they understand them aright by the true knowledg of the Things written of therein Though also the Ground of all Mysteries are in this Book laid open which being apprehended may bring us at length to the full understanding of all that the Scriptures do contein except in what the spirit of God wil conceal as what the seven Thunders in the Revelations sounded forth which yet wil be made known to that soul what those things are that the Spirit wil not yet reveal but that the Father will reserve in his own power till the thing be neer to be accomplished though it may be understood by one or other holy soul in the Nature of the Thing with a Command not to make it known to others yet though we understand things never so perfectly in our Spirits souls heavenly Bodys in our Inward Man we enjoy them inwardly onely in assured hope but not as we shall do neither do we see them as we shall do when we so enjoy them as we do now this world with this outward Body both which wil be changed together at the End and though this body is sown in weakness at the resurrection thereof it is raised in power a spiritual incorruptible immortal Eternal body made conformable to Christs Glorious Body to such as have been partakers of him in this life this will be in that World where all Evil shall be done away first from sticking and adhereing to us as now in and by our Outward Man in this life and them also all corruption being done away as at the change of this world and resurrection of the Body that will be also released from those Clogs of imperfection which now hang on us Outwardly and on this whole now visible world and will do till all Things are separated by the Fire at the last day and every thing shall go to its own Place the wicked into everlasting Torment the Righteous to Eternal Bliss then Corruption shall put on Incorruption and God shall be all in all yet all things will remain to be what they then are though God will be all in Every one of them In the mean time we may attain Perfection in our souls spirits and new heavenly Bodys being therein truly members of Christ in us yet we should bring dovvn our Body dayly and Mortifie our Members that are on the Earth and learn to know how every one of us may justly account our selves even the Chief of sinners finding sin to be out of measure sinful and thereby strive through Godly sorrow to bring forth Indignation in us against it and how sinne dwels though we should not let it reign in our Mortal Bodys to obey it in the Lusts thereof and if by the spirit we thus mortifie the deeds of the Body we shall live for then we bring forth the fruits of the Spirit wherein we are perfect even in this life And because this Treatise will so exceedingly further us in these several divine Considerations let me desire the Reader for his own Benefit to peruse it seriously and he will find as I have done more then now before he read it he can conceive though I viewing my self in the Looking-Glass of my sins may finde just cause to acknowledg myself one of the unworthiest of the Children of Men. 1658. 25. December London John Sparrow The First Chapter Why the Becoming man or Incarnation of Iesus Christ hath not hitherto been rightly understood Also Of the two Eternal Principles and of the Temporary Principle 1. WHen Christ asked his Disciples Whom do the people say that the Sonne of man is They answered Some say thou art Elijah some that thou art John the Baptist or one of the Prophets 2. He asked them and said Whom say ye then that I am 3. Them answered him Peter Thou art Christ the Son of the living God 4. And he answered them and said Of a truth Flesh and Blood hath not revealed that unto thee but my Father in Heaven And upon this he made known unto them his Suffering Dying and Resurrection 5. To signifie that self Reason in the wit and wisdome of this world could not in its own Reason know nor apprehend this Person who was both God and Man 6. But he would for the most part be rightly known only those that would wholly yeild up themselves to him and for his name sake suffer the Cross Tribulation and Persecution who would earnestly cleave to him 7. As indeed it so came to pass then also That even while he conversed visibly amongst us in this world he was least known by the Wise in Reason 8. And though he went up and down in divine VVonders doing Miracles yet outward Reason was so blind and void of understanding that those great wonders were by the wisest in the Arts and Sciences of Reason ascribed to the Devil 9. And as at the time when he walked visibly in this world he remained unknown by the wse in their own Reason so he still remaineth unknown to outward Reason 10. From hence is so much contention disputation and strife arisen about his Person in that outward Reason supposeth it can reach fathome and search out what God and Man is and how God and Man can be one Person 11. Which strife hath filled the circuit and face of the Earth self Reason continually supposing
the Womans seed with the Moving of the Deity which brake or destroyed Death which out of the water bringeth forth a Light-flaming Blossome wherein he is the spirit and life of the blossome 70. Not according to the Fire-source or quality of the fierce wrath but according to the Quality of the Light in the Meekness and humility The Twlefth Chapter Of the Pure Virginity How we poor Children of Eve must be conceived out of the pure Virgin-like Modesty or Chastity in the Becoming Man or Incarnation of Christ and be new born in God else we shall not see God 1. WE poor Children of Eve finde in us no pure virgin-like thoughts for Mother Eve which was a Woman hath made us all Feminine and Masculine 2. We are in Adam and Eve all become Men and Women except we enter into the heavenly virginity with our desiring Will in which God hath generated us out of Christ to be Virgins again 3. Not according to the Earthly Life in which there is no Modesty Chastity and purity but according to the Life of the Heavenly Virgin in which Christ became a Man and which with the Over-shadowing of the Holy Ghost became put on to Mary which is without ground limit and End which every where standeth before the Deity which is a Looking-Giass and representation or express Image of the Deity 4. Into this Virgin wherein the Holy Tinity dwelleth wherein we were discerned or discovered before the times of the world by the Spirit of God and were know in the Name of JESU we must Enter with our Will-Spirit 5. For our true Image in which we are the similitude of God is with Adam and Eve extinguished to Us and become Earthly 6. Which is done through Lust or Imagination and so Gods clear Countenance became covered for we lost the heavenly Modesty or Chastity 7. But seeing God for us hath out of his favour and Love opened his clear countenance towards us again in the becoming Man or Incarnation of Christ and so now it lyeth in this that as we in Adam have imagined into the earthly longing whence we are becom Earthly so we now set our desiring will in the havenly Virgin and bring our longing thereinto and then our Image goeth out from the Earthly Woman and conceiveth the virgin-like Essence and property wherein God dwelleth wherein the souls Image may attain the Countenance of God again 8. Outward Reason saith how may that come to pass that we might be born again out of the Virgin out of which Christ was born It understandeth solely Mary but we understand not the Mary which is a creaturely Virgin 9. For as we also in the immaterial Virgin-like modesty or chastity became Creaturely Virgins so if we enter into the becoming Man or Incarnation of Christ not according to the outward Life in the four Elements but according to the Inward in the One Element where the Fire of God swalloweth up the four Elements into it self and yet in his Light viz in the second Principle wherein the outward Man and Woman must go through death in Christs resurrection as a virgin in the one Element wherein all the four lye hidden we then grow forth and spring in the Right viâ—gin-like wisedome of God 10. We must dye away from the Man and the Woman and Crucifie the Corrupt Adam he must die with Christ and be cast into the Fathers Anger 11. That swalloweth up the Earthly Man the Earthly Woman and giveth to the soul out of the becoming Man or Incarnation of Chrâ—st a virgin-like Image wherein the Man and the Woman is but one only Image with one only Love 12. Now the Man sets his Love in or upon the Woman and the Woman in or upon the Man but if both the loves be turned into one there is then no desire of Co-mixture more in the one onely Image but the Image loveth it selfe 13. But now the Image in the beginning was Created in the virgin-like wisedome of God viz out of the divine substantiality 14. And now because the substance was become Earthly and fallen into death therefore the Word which became Man awakened and raised it up again and so the Earthly source or quality remaineth with death in the Anger and the raised remaineth in the word of life in the virgin-like Modesty or chastity 15. And so we bear here in this World a two fold Man in one Person viz a virgin-like Image born out of the becoming Man or Incarnation of Christ and an Earthly Image Masculine and Feminine shut up in Death and in the Anger of God 16. The Earthly must bear the Cross and suffer it selfe to be scorned persecuted and afflicted in the Anger and becometh at length given to Death and then the Anger swalloweth it up into the sourcive qualifycating fire of God 17. And so if the word of Life which in Mary became Man is together in the Earthly Image then Christ who wrought the word of Life out of God riseth up from Death and bringeth the Essence of the sourcive or Qualificating fire understand the humane Essence out forth from Death 18. For he is arisen out from Death and liveth in God and his life is become our Life and his death our Death we are buried in his death and sprout forth in his resurrection and victory in his Life 19. But understand the meaning right Adam was the virgin-like Image he had peculiar Love of his own for the Spirit of God had breathed it into him for what other can the Spirit of God breath out of it self then what it selfe is 20. But now that is All and yet all sources or qualities are not called God but in all sources or qualities there is but one onely Spirit which is God viz according to the second principle in the Light yet there is no Light without Fire 21. But in the fire he is not the love-Spirit or Holy Ghost but the fierce wrath of Nature and a cause of the Holy Spirit an Anger and a Consuming fire 22. For in Fire is the Spirit of Nature Free and yet the Essentiall fire also giveth or affordeth Nature and is it selfe Nature 23. And yet we understand but one holy Spirit in the Light though indeed all is but one substance yet we understand that the Matter which is generated out of the Meekness of the Light is as it were impetent and obscure which the fire draweth and swalloweth up into it selfe 24. But giveth forth out of the Material source or quality out of the fire a mighty potent Spirit which is free from the Matter and also from the fire and though the fire reteineth it yet it apprehendeth not its source or quality 25. As we see that the Light dwelleth in the Fire and yet hath not the source or quality of the Fire but a Meek love-source or quality which also would not be if the Matter were not dead and consumed in the Fire 26. Thus we consider and conceive
which in the Light world is called the Wisdome 47. And then Sixtly as we have mentioned How that first ayssal will together with the Impregnation and also the Looking-Glass of the wonder or wisdome in such a property before the Principle of Fire is no divine substance rightly called but much rather a Mystery of the wonder of all substances 48. Which Mystery taketh its partition in the Fire into infinite Endlesse Parts or substances and yet remaineth also but ONE substance 49. Thus we give you now further to understand concerning the other or second will which the first will in its Imagination or impregnation Createth which is the Great Mystery Mysterium Magnum wherein the first will which is called Father seeketh findeth and feeleth it self as a light in the Heart How that very other or second will is the Mother of the Genetrix in the indrawn or in the Imagination impressed or conceived impregnation 50. It is that which causeth originally the Seaven formes of Nature and it is also that which causeth the Anguish wheel viz the harsh astringency it is also that which in the Anguish goeth forth through Death into the Liberty which breaketh or destroyeth death and giveth or affordeth the Life which kindleth the Fire and in fire taketh the Glance of the Majesty into it selfe and in the Light of the Majesty dwelleth in the fire unapprehended by the Fire as one that feeleth nothing which is dyed away from the source or quality and bringeth another sovrce or quality into it selfe which feelâ—th not nor findeth the first from which it hath dyed away 51. And that we may briefly and yet fundamentally and properly or Exactly distinguish the fires Originall know that we perceive in the Deep opened to us out of Gods Grace that the fire in its Original standeth in two Causes 52. The first cause is the willing-spirit of the Heart understand the Fathers Second will viz the Sonnes property 53. And the Second Cause is the Willings Matter viz of the wonders of the Wheel of the Essential Life viz the Anguish Chamber 54. The anguish sigheth or groaneth after the willing of the Liberty and the will longeth or groaneth after the Manifestation or Revelation for the willing cannot in the still liberty in it selfe manifest or reveal it selfe without the Essential fire which in the anguish viz in the dying cometh to the Manifestation or Revelation and to the Great Life 55. Thus the will is in the dark anguish and the Anguish is the darkness it selfe 56. Now then being the anguish thus vehemently groaneth or panteth after the willing of the Liberty so it conceiveth or receiveth the willing of the Liberty as a flash as a great Crack as when a Man powreth water into the Fire 57. And here the right dying is Effected for the very fierce wrathful dark anguish screecketh or trembleth before the flash viz the darkness before the Light for the darkness is Killed and vanquished and the terrour or Crack is a Crack of great Joy 58. There the harsh astringent fierce wrathful Poyson sincketh down into Death and becometh impotent or weak for it looseth the sting and yet is no Death but thus the right life of the feeling and panting becometh kindled 59. For this is just as if a Man did strike Steel and a Stone together for they are two Great hungers of the willing after the substantiality and of the substantiality after the Life 60. The will giveth or or affordeth Life and the substantiality giveth or affordeth the Manifestation or Revelation of the Life as fire burneth out of a Candle so burneth the will not of the Essential substantiality 61. The will is not the Light it self but the Spirit of the Light or of the Fire the Light ariseth out of the Essence and the Essence again out of the willing 62. The anxious Essential Fire is the Matter to the shining Fire and the will Kindleth it selfe in the Essential Fire and giveth or affordeth the white amiable fire that dwelleth in the hot fire without feeling 63. The will taketh its feeling from the fierce wrath of the Essential fire in the fourth form that it is manifest in it self and yet remaineth free from the fierce wrath for the source or quality becometh in the kindling changed into a meek Love-source or quality 64. And here the other or second will receiveth its Name Spirit for out of the Essential fire it attaineth the property of all wonders also the right life of the power and might over the Essential fire-life for from Nature it taketh the power into it selfe and bringeth also the Liberty into it self 65. Thus the Liberty is a stilness without substance and so the still liberty giveth it selfe into the substance of the Anguish and the anguish receiveth that same liberty without source or quality whence It becometh so richly full of joy that out of the Anguish love cometh to be 66. For the will which had given it self into the Anguish becometh thus delivered from the death of the Anguish and therefore it findeth it self in the Liberty and goeth forth from the fierce wrath of the Anguish 67. For here death is broken or destroyed and yet remaineth a Death in it self but the willing-Spirit viz the right holy Life goeth with the breaking open forth out of the anguish 68. And is now also a fire but a fire in the Liberty and burneth in the Love-source or quality as a Man may see this in Fire and Light how the Essential fire is a burning woe or pain and the Light an amiable richly Joyful delight and habitation without sensible pain source or quality 69. And yet hath all sources or qualities and properties of fire in it yet in another Essence viz a friendly munificent wel-doing Essence a right Glimps of the rich Kingdome of Joy and the fire a Glimps of terrour and of Anguish and yet one dwelleth in the other and yet also the one findeth not the other in the Essence 70. Thus there are two Worlds one in another whereof none comprendeth or apprehendeth the other and nothing can go into the Light-world but onely through Dying and for or at the Dying must the Imagination first lead the way 71. The anxious Will must groan or pant after the Liberty of the power of the Light and totally give it selfe thereinto and with the desirous Imagination conceive or comprehend the power of the Liberty and thus the strong will goeth through the death of the darkness quite through the Essential fire and falleth into the Light-world and dwelleth in the fire without source pain or quality in the Kingdom of Joy This is the Gate in Ternarium Sanctum into the Holy Ternary and Glauben Faith or Believing in the Holy Ghost 72. Dear Children of Man here understand the Fall of the Devil who turned his willing-spirit only into the Essential Fire and thereby would needs dominecre over the Light 73.
Anguish and despair in that he knoweth that he cannot attain Gods favour of gracious Countenance 42. His own falshood or wickedness plagueth him but he can create or procure no Comfort that he might come to Grace for he toucheth not God but onely the Center in the Anguish in the fierce wrath 43. He abideth in Death and in the Dying source or Torment and cannot break through for there cometh nothing to help him of which he can lay hold whereby he might Ground or found himself in the Kingdom of God 44. When he hath lead a Thousand years in the Abyss in the Deep yet then he would be without God in the Darkness and YET God is in him but helpeth him not also he knoweth him not onely he knoweth of him and onely feeleth his fierce wrath 45. Understand that thus just as a fire is in a Stone and the Stone knoweth it not it feeleth it not onely the fierce wrathfull cause to or of the fire which holdeth the harsh astringent Stone Captive in a Body it feeleth that 46. Thus the Devil also feeleth onely the Cause of the Light that very cause is the fierce wrathful Center and holdeth him captive and that he hateth and cannot endure it and yet he hath nothing else that would be better for him 47. Thus he is nothing but a fierce wrathful vehement eager Malignity or Malice a Dying source or Torment and yet is no Dying but a deadly loathsome poyson a hunger and thirst but no refreshment 48. All that is evil base envious harsh astringent and bitter whatsoever fleeth away from the humiliy as he hath done that is his strength and his odious desire 49. Whatsoever hateth and is an Enemy to God and flyeth from or Curseth God that is serviceable to him whatsoever turneth or perverteth the Truth into Lyes that is his will upon which he rideth and wherein he voluntarily dwelleth 50. Thus also is the wicked and ungodly Man when he looseth God then he is in the Anguish source or torment and hath the Devils will 51. But know this God hath in the humane soul broken and destroyed the hardness of Death and is Entered into the limit aim or Mark of the Covenant wherein death becometh broke open he hath broke open the limit or Mark in the Center of the soul and set his light towards Mans light of Life 52. The Light is afforded him so long as he liveth in the virtue and power of the Sun will â—e Convert and enter into Gods Light he will be accepted No Election or Predestination is concluded upon him 53. But when he looseth the Suns Life and hath also Nothing of Gods Life then all is out and lost with him then he is and remaineth a Devil 54. But God knoweth those that are his he knowth who will turn and convert to him upon those goeth the Election of which the Scripture Speaketh and upon those which will not goeth the Reprobation or hardening or the withdrawing of Light 55. Man hath undeniably both Centers in him and so then if he will be â—s Devill Shall God then cast the Pearl in the way of the Devil Shall hee shed forth his Spirit into the ungodly or wicked willing 56. Indeed out of Mans willing must Gods spirit become Generated it must it selfe become God in the willing Spirit or else he attaineth not divine substantiality viz the wisdome 57. Therefore Mind and Consider your selves dear Children and go in at the right Door It is not called onely Forgiveness but being generated or Born a new and then is the right Forgiveness that is Sinne is then a Husk or Shell the New Man growth out of it and casteth the husk away and that is called Gods forgiveness 58 God forgiveth the Evil away from the New Man he giveth it away from him it becometh not put away from the Body but the sinne becometh given into the CENTER for fewel or wood for the fire and must thus be a cause of the fires Principle out of which the Light shineth 59. It must serve the Holy Man for the Best as Saint Paul saith All things must serve for the Best to them that Love God even Sinne. 60. What say we then Shall we then sinne that our Salvation may become generated that be farre off How shall I will to enter againe into that to which I have dyed Shall I go out of the Light into Darkness 61. But thus it must be that the Saints of God may loose Nothing therefore it must all serve them that which to Sinners is a Sting unto Death that is to the Saints a Might and Power unto Life 62. Then saith outward Reason surely I must sinne that my salvation may be great 63. But we know that whosoever goeth forth out of the Light he goeth into the Darkness let him look to it that he abide not in the Darkness for he sinneth purposely stubbornly or obstinately in or against the Holy Spirit Erre not God will not be Mocked nor slighted 64. Of his Love we are after our Fall become righteous again through his Entrance into our Flesh 65. But he that entereth purposely or obstinately into Sinne he despiseth and Contemneth the becoming Man or Incarnation of Christ and taketh a heavy burden upon or into himself he should do well to look to it he will more hardly be able to go again out of the purposed sinne then one to whom rhe way of God is not yet Manifested 66. Therefore it is Good to shun and to flee fom Evil to turn his Eye from falshood and wickedness that he Senses or Thoughts may not enter into that which is false or wicked and bring that afterwards to the Heart whence Lust doth exist so that the Desire Imagineth and bringeth it into the Mind whence the Noble Image becometh destroyed and an Abomination in the presence of God 67. Wee would have the Reader and Hearer that loveth God faithfully warned from ovr Gifts and Deep knowledge and we have very earnestly and faithfully presented you the way of the Truth and of the Light and we admonish you all Christianly to Consider of it and to read it diligently It hath its fruit in it self Hallelujah Amen The third Part of the Book of the Incarnation is concerning The TREE of the Christian Faith A True Instruction how Man may be ONE Spirit with God and what he must do that he may work the works of God wherein the whole Christian Doctrine and Faith is briefly comprised ALSO What Faith and Doctrine is An open Gate of the great secret Arcanum of God out of the divine Magia through the Three Principles of the Divine Being or Substance Written Anno 1620. in the Moneth of May. In High Dutch By Jacob Behme THE Teutonick Philosopher LONDON Printed by J. M. for Lodowick Lloyd at the Castle in Cornhil 1659. The First Chapter What Faith and Believing is 1. CHrist saith Seek first the Kingdom of God
one in another one not comprehending the Other viz One in the fierce wrath of the fiery Nature in the water of the Poyson and Anguish source or Quality wherein the Devil dwelleth 56. And then one in the Light wherein the water of the Light is sunck down out of the Anguish into the Eternal Liberty which the Poyson-water cannot apprehend or reach 57. And yet is not severed asunder but onely through the Death where it divideth it selfe into two Principles and so severeth it selfe into two Lives viz one in the Anger and the other in the Love which Life is known to be the right Life 58. And herein sticketh the ground that as we with Adam went out of this Life into the Outward Life wherefore also God became Man so he must introduce us through this death through and out of the fierce wrathful source or quality out of the fire-Anguish-life through the Death into the Light-and Love-life again 59. Whereas yet the Gates of Death were in the wrathfulness shut up in the humane soul so that the soul stood in the Anguish source or quality in the inward Nature in the fire of the Poyson viz in the water of the Anguish 60. And there hath the Prince Christ broken the Look Fort or Barre of Death and is with his humane soul sprouted forth through the Death into the Light of God again and so now his Light-life leadeth Death captive and so it is become a Reproach and Scorn 61 For with the Lock Fort or Barre Lucifer thought to be a Lord and Omnipotent Prince 62. But when the Lock Fort or Barre became broken then the Power of the Deity in the Light destroyed his Kingdom and there he became a Captive servant for Gods Light and the Water of Meekness is his Death for the Anger becometh killed or mortified therewith 63. Thus is the Light and the Love entered into the Anger together with the Paradise-Element and the water of the Eternal Life and Gods anger is become quenched 64. And so now Lucifer abideth in himself in an anxious fierce wrathful fire-source where his Body is a Poyson a source of Poyson-water 65. And thus is become thrust out from Gods fire into the Matrix of the Eternal Nature viz. into the stern harshness which generateth the Eternal darkness wherein he manageth the very stern dominion in the Anxious Mercurius and so is as a Reproach or Out-cast 66. Who in his Original was a Prince but now is no more then an Executioner a Base Slave which must be there in Gods fierce wrath as a Hangman who punisheth the Evil when he is commanded by his Lord to do so he hath no further power 67. Although yet he is a deceiver that he might entrap many and that his Kingdom may be great that he may have many and not stand in reproach with so few 68. As a Whore thinketh if there were many Whores then I should not be a Where alone I am as others are thus he also desireth a great Tribe or Genealogy that thereby he may reproach God 69. For he alwaies attributeth the blame and fault to God that he is fallen as that bis wrath hath so drawn him and thrust him into such a willing of Pride and state so that he stood not 70. Thus he supposeth if he did draw many to him that his Kingdom would be great and so should get more to him that would do as he doth and Curse God but justifie himself that is his strength and pleasure in his dark harsh anguish where he continually stirreth up the fire in himselfe and flyeth out above the Thrones and so holdeth himself still to be a Prince and King 71. And though he be indeed Evil yet he is a Prince in his Legions in the Anger in his Creature but With the Anger without his Creature he hath not power to Act therein he must abide as an impotent captive 72. Thus understand the Life in two forms viz one according to the fire of Nature and the other according to the fire of Light which fire bunreth in the Love wherein the Noble Image of God appeareth or shineth 73. And we understand herein that the willing of Man should enter into Gods willing and so he goeth in Christs Death with Christs soul through Death into the Eternal Liberty of God into the light Life and there he is in Christ with God 74. And the Third Form of Life is the outward Created Life from or out of this world viz from the Sun Stars and Elements 75. Which Gods spirit with or by the Spirit of the Great world to Adam breathed into his Nostrils wherein then also he became an outward soul which moveth or swimmeth in the Bloud and Water and burneth in the outward kindled Fire viz in the warmth 76. That same outward Life should not gripe into the Image in the Inward Life also the Image should not let in that into the inward Light which shineth through Death and sprouteth with its power into the Eternal Liberty for the outward Life is onely a similitude of the inward Life 77. The Inward Spirit should onely in the outward Looking-Glass open the Eternal Wonders which in Gods wisdome were become discovered in the Abyss in the divine Magia and bring them to a figured Looking-Glass viz to a Looking Glass of Wonders to Gods honour and to the Joy of the Inward Man generated or Born out of God 78. But its will should not go into it to draw in the outward wonders into the Image as we now with Lamentable Misery know that Man draweth in and Imageth to himself an Earthly treasure into the Mind and so destroyeth the pure Image of God in the second Principle 79. For his willing spirit goeth into the Earthly Substance and bring th his Body wherein the Image standeth into the Earthly Substance viz into the Earthly Treasure into an Earthly Vessel or Comprehension 80. And now the Image through the Imagination becometh also Earthly and goeth again into Death and looseth God and the Kingdom of Heaven for his willing-spirit sticketh with the Body in the outward Life 81. And now the outward Life must die and break or Corrupt that the Created Image according to the Inward Kingdom may appear and shine 82. And thus the willing-spirit sticketh with the Body in the outward Wonders and bringeth them in the dying of the outward life along with it self before the Judgement of God 83. And there shall the willing-spirit go through the fire and the Image shall be tryed through the fire and all that is Earthly must be burned off from the Image it must be pure and Immaculate or without spot 84. As the Light subsisteth in the Fire so must willing-spirit also subsist in Gods Fire and if there it cannot go free through the fire of God through Death then will this Image be spewed out into the Eternal Darkness 85. And this is verily the heavy Fall of Adam that he hath
put his willing-willing-spirit into the outward Life viz into outward Principle into the false seeking or wicked longing Lust and Imagined according to or longed after the Earthly Life 86. And so he went out of Paradise which sprouteth forth through death into the Second Principle forth into the outward and wenâ— thus into Death and so must dye and thus his Image became deâ—stroyed 87. This we have inherited from Adam but from the second Adamâ—Christ the Regeneration 88. Where we must enter into Christs Becoming Man or Incarnation and with him into his Death and out of Death with him sprout forth into the Paradise-world into the Eternal substantiality of the Liberty of God The Sixth Chapter What Lust can do How we are fallen in Adam and helped again in Christ and how it is no Easie Matter to become a right true Christian 1. THus we understand that it lyeth in Lust that destruction or perdition is come out of the Lust and yet still Cometh from thence continually 2. For Lust is an Imagining where the Imagination windeth or insinuateth it self into all Forms of Nature so that they all become impregnated with the Thing out of which the Lust existeth 3. As then we understand that the outward spirit of Man which is a fimilitude of the Inward hath lusted after the fair Image and in that regard set its Imagination into the Inward whence the inward is become infected 4. And being it did not instantly feel the death therefore did it give the space and room to the outward in its willing-Spirit and so the outward is drawn into the Inward for a Lodging and is at length become the Host in the house and hath obscured or dimmed the inward so that the fair Image is disappeared 5. There the Image fell among the Murderers viz among the stern or severe Spirits of Nature and of the Life 's original these held the Image Captive and drew off from it the Paradise Garment and committed murther within it and left it lying half dead 6. And now the Samaritan Christ was needful and that is the Cause that God became Man 7. If the wound or hurt could have been healed by a word speaking or word forgiveness God would not have become Man 8. But God and Paradise were lost as also the Noble Image became destroyed and made desolate and must be New-Regenerated or born out of God again 9. And therefore came God with his word which is the Center in the Light-life * and became Flesh so that the Soul gat a divine Paradisical habitation again thus to be understood 10. That as Adams Soul had opened the Door of the Fires Essences and had let in the Earthly Essences whose source or quality had wound it self into the Paradise-Image and made the Image Earthly 11. So Gods Heart did set open the Doors of the Lights Essences and encompassed the soul with heavenly Flesh and so the Holy Fleshes Essences Imagined after the Image after the souls Essences 12. Thus now the soul became impregnated again so that it went with its willing-spirit through the Death into the Paradise-life 13. And thence came the Temptation of Christ that he became Tempted to try whether the Soul would Eat of the Word of the Lord whether it could enter through Death into Gods Life 14. Which in the End became fulfilled on the Stock or Tree of the Cross where Christs Soul went through the fire of the fierce wrath through the stern source through Death and sprouted forth again into the Holy Paradise-world in which Adam was Created 15. Thus are we Men become helped again and it is necessary for us that we draw away our willing Thoughts and Mind from all Earthly things and turn them into Christs Suffering Dying Death and Resurrection 16. So that we continually Crucifie the Old Adam with Christs Death and continually dye from Sinne in the Death and Dying of Christ and continually rise again with him out of the Anguish of Death into a New Man and sprout into the life of God else there is no Remedy 17. We must dye away to the Earthly willing in our willing and must continually become regenerated to the New world in Faith in the Flesh and Bloud of Christ we must be generated or Born out of Christs Flesh if we will see Gods Kingdom 18. It is not so sleight a thing to be a right true Christian it is the very hardest thing of all the willing must be a Champion and fight against the perished corrupt willing 19. It must sinck it selfe down out of the Earthly Reason into the Death of Christ into Gods anger and as a worthy Champion breake the power of the Earthly willing 20. And with so hardy and bold a courage that it will set and hazard the Earthly life upon it and not give over till it have broken the Earthly willing which indeed hath been a strong Battel with me where two Principles strive and fight one with the other for victory 21. It is no slight matter it must be earnest to fight for the victorious Crown and Garland for none get that unless he Overcome he must break the Might of the Earthly willing which yet of his own Might he can not do 22. But if he sincketh himself down out of the Earthly Reason into Christs Death with his inward willing then he sinketh down through Christs death through Gods fierce wrath and through all the holding Cords of the Devil into the Paradise-world into the Life of Christ 23. He must make his wil as it were dead and so he liveth to God and sincketh down into Gods Love though there he liveth in the outward Kingdom or Dominion 24. Yet I speak of the victorious Crown or Garland which he getteth in the Paradise-world if he once presseth in for there the Noble seed becometh â—â—wn and he getteth the Highly precious pledge or Earnest of the Holy Spirit which afterwards leadeth and directeth him 25. And though he must in this world travail or wander in a dark Valley wherein the Devil and the worlds wickedness continually Rusheth and Roareth tumultuously upon him and often casteth the outward Man into abominations and so Covereth the Noble Grain of Mustard seed yet it will not suffer it self to be kept back 26. But thence sprouteth forth and a Tree Groweth out of it in Gods Kingdom against all the raving and Raging of the Devil and his followers and dependents 27. And the More the Noble Pearl-Tree is sought the more swiftly and strongly it groweth suffereth not it self to be suppressed though it costeth the outward life 28. Thus my Dear Minde search aright after the Tree of Christian Faith it standeth not in this world 29. Indeed it must be in thee but thou must with the Tree be with Christ in God so that the world doth but hang to thee even as it hung also to Christ 30. Not so to understand it as if this World were