the Breathing-in of the Soul and of the Spirit 43. The Body is a similitude according to Gods substantiality the Soul and Spirit are a similitude according to the Holy Trinity 44. God gave the Body his substantiality out of the Three Principles and the Spirit together with the Soul out of the fountain of the Threefold Spirit of the All-Being All-Substantial Deity 45. And thus we are to understand that the soul with its Image and with its outward Spirit is proceeded out of three Principles and breathed and introduced into the Body as Moses witnesseth God breathed into Man the living Breath into his Nostrils and so Man became a living soul 46. But now the Breath and Spirit of God is Threefold viz in a Threefold source or Quality 47. In the first Principle it is a fiery Breath and Spirit which is the true cause of the Life and standeth in the Fathers source or quality viz in the Center of the fierce wrathful Nature 48. And then in the second Principle Gods breath or Spirit is the light flaming love-spirit viz the true spirit of the True Deity which is called God the Holy Ghost 49. And in the Third Principle as in the similitude of God Gods Breath is the Aire-spirit upon which the Holy Ghost rideth as David saith The Lord rideth upon the Wings of the Wine and Moses saith The Spirit of God moved upon the Water that is upon the Capsula or inclosure where the Aire ariseth 50. Now this Threefold Spirit hath the total God out of all the Three Principles introduced and Breathed-in into the Created Image 51. Viz First the Fire Spirit he hath introduced into him from within and not at the Nostrils but in the Heart in the Twofold Tincture of the inward and outward Blood although the Outward was not known or discerned but was a Mystery But the Inward was stirring and had Two Tinctures viz one out of the Fire and one out of the Light 52. This Fire-spirit is the true Essential soul for it hath the Center of Nature with its four formes for its fiery might It striketh up the fire it self and it self maketh the wheel of the Essences as in the Second and Third Book is mentioned at Large 53. And thou art to know that the Essential Souls-fire is not the true Image according to the Deity It is no Image but a Magical perpetual enduring Fire 54. It hath had no beginning also it will have no End 55. And understand That God hath introduced the Eternal Begining-less Fire which hath been from Eternity in it self in the Eternal Magia as in the willing of God in the desiring of the Eternal Nature as an Eternal Center of the Genetrix for this Image should be a Similitude of or according to him 56. And secondly in like manner it is with the Essential souls-Fire the Holy Spirit hath introduced the Light-flaming Love-spirit out of it self and that even in the Second Principle wherein the Deity is understood 57. Not in at the Nostrils but as Fire and Light hang one to another and are One but in two sources or qualities thus was the Good Love-spirit together with the Essential Fire-spirit introduced into his Heart 58. And each source or quality brought its own Tincture along with it as a peculiar Life of its own and in the Love-Tincture the right true Spirit is understood which is the Image of God which is a similitude according to the clear true Deity which respecteth the whole Man properly also filleth the whole Man but in its own Principle 59. The soul as to what purely belongeth unto it is a Fire-Eye or a fire-Looking-Glass wherein the Deity hath manifested it self according to the first Principle viz according to Nature for it is a Creature and yet Created in no similitude 60. But its Image which it bringeth forth out of its fire-Eye into the Light that is the True Image or Creature for the sake of which God became Man and introduced it again out of the fierce wrath of the Eternall Nature in Ternarium sanctum into the Holy Ternary 61. And we are to understand further thus concerning the soul and its Image It is indeed together a Spirit but the Soul is a hungry fire and must have substantiality else it will be a hungry Dark valley as the Devils are become such 62. Thus the soul maketh Fire and Life and the meekness of the Image maketh Love and heavenly substantiality thus the souls fire becometh Meekened and satiated with Love 63. For the Image hath water out of Gods fountain which floweth into Eternal life the same is Love and Meekness and it receiveth that out of the Majesty of God As is to be seen in a kindled Fire that the fire in it self is a fierce wrathful source or quality and the Light is a Meek amiable source or quality and that in the deep of this world out of Light and Aire water cometh to be this is thus also in a similitude 64. Thirdly God hath in like manner at once breathed-in the Spirit of this world with the source or quality of the Stars and Elements viz. the Aire into Man into his Nostrils that should be a ruler in the outward Kingdom and open the wonders of the outward VVorld to which End also God created Man in the Outward Life 65. But the Outward Man should not reach into the Image 66. And the Image of God should not lodg the outward Spirit in it self and suffer that to rule over it 67. For its food was from the Word and power of God and the outward Body had paradisical food not from the Sack of Wormes for it had not that 68. Also he had neither the form nor shape of Masculine or Feminine for he was both and had both Tinctures viz of the soul of the Spirit of the soul of the Fire and of the Light 69. And he should generate another Man out of himself according to his Similitude he was a chast Virgin in one only pure Love he loved and impregnated himself through the Imagination and so also was his propagation 70. He was a Lord over the Stars and Elements a similitude of God as God dwelleth in the stars and Elements and they apprehend not him he ruleth over all thus was Man Created also 71. The Earthly source was not wholly stirring in him he had indeed the Aire-spirit but the Heat and Cold should not touch him for the substantiality of God pressed through all as the Paradise pressed and sprouted through the Earth so sprouted the Heavenly substantiality in the outward Being or Substance of his Body and outward Spirit In God that was very possible which to us in the earthly Life seemeth strange 72. Fourthly thus Adam with the introducing of his fair Heavenly Image into the spirit of God hath together received the Living word of God which was the food of his soul and Image that living Word was surrounded with the
Tincture is the Matrix which was Impregnated with the substantiality viz with Sulphur in the Fire which yet in Venus's Water cometh to Beeing or Substance 10. The Fire Tincture giveth Soul and the Lights Tincture giveth Spirit and the Water viz the substantiality giveth Body and Mercurius viz the Centre of Nature giveth the wheele of the Essences and the Great life in the Fire and Water heavenly and Earthly and the Sal or Salt Heavenly and Earthly holdeth it in the Beeing or Substance for it is the Fiat 11. For as Man hath the Outward Constellation or Astrum in him which is his Wheel of the outward worlds Essences and Cause of the Minde so also he hath the Inward Constellation or Astrum of the Centre of the fiery Essences as also in the second Principle he hath the Light flaming Divine Essences 12. He had the whole Magia of the Beeing of all Beeings or Substance of all Substances in him it was the possibility in him he could generate Magically for he loved himselfe and desired his likenesse again out of his Centre As he was Conceived from Gods desire and brought forth by the Genetrix in the Fiat so should he also have brought forth his Angelical or Humane Hoast 13. But whether they should all have been generated out of One viz out of that one Princely Throne or successively all one out of another is not needfull to be known for the limit is broken we have enough in the Knowledge in that we know what we are and what our Kingdom is 14. Indeed I find in the Deep in the Centre that one should have proceeded out of the other for the Heavenly Centre hath its Minutes as well as the Earthly which always strike where the Wheele with all the Three Principles always goeth and always one wonder openeth it selfe after another 15. Thus was Mans Image also found and contrived wherein the wonders lie without number they should be opened by the Humane Hoast 16. And clearly in Time one Greater Wonder is opened in one then in another all according to the Heavenly and Earthly Birth and wonderful Variation or Alteration as is done also at this very day that in One more Art and understanding of the Wonders lyeth then in an other 17. Therefore I conclude that one man should have been generated and proceeded from another for the sake of the Great Wonders and for the pleasure delight and joy of Man wherein a Man would have brought forth his like 18. Thus should the Humane Generations have stood in the Generating till God had set the Third Principle of this World again in its own Ether 19. For it is a Globe with Beginning and End for the beginning reacheth to the End that the last may passe into the First thus all is finished ond entire 20. And then will the Middle again be cleared and goe again into that which it was before the Times of this world even all but the Wonders which continue in Gods wisdom in the great Magia standing as a shadovv of this World 21. Now seeing Adam was so Glorious an Image moreover in the sted and place of extruded Lucifer the Devil would not allow or afford him that but Envied it vehemently and set his Vizard and Imagination alwayes before Adam he slipt also with his Imagination into the Earthlinesse of the fruit and Imagined or represented before Adam as if Great Glory did stick in his enkindled Earthliness 22. Though indeed Adam did not know him for he came not in his own Form but the forme of the Serpent as in the form of a Sumptuous Beautiful Cunning Beast and Managed his Apish Sport like a Fowler who deceiveth the fowles and so catcheth them 23. So did he also he infected the Earthly Kingdom with his disease and venome of Pride and halfe killed it as is to be seen in Earth and Stones which though so very much diseased venomed and full of vanity yet would very fain be loosed from the vanity 24. And when it found that Adam was a child of God and had the Glory and the Power then it Imagined or longed vehemently after Adam together with the Kindled Anger of God that also Imagined or longed after Adam to delight it selfe in this living Image 25. All drew Adam and would have him the Kingdom of Heaven would have him for he was created for it 26. Also the Earthly Kingdom would have him for it had one part in him it would be his Lord seeing he was but a Creature 27. Also the fierce wrath set open its Jawes and would be Creaturely and substantial to satiate its great fierce hunger 28. And thus stood Adam in the Trial or Proba for forty Dayes so long as Christ was tempted in the Wilderness and Israel on Moant Siâ—â—i when God gave them the Law to see whether it were possible that this people could in the Fathers source or quality in the Law stand before God 29. And whether Man could have continued in Obedience so as to have set his Imagination upon God so that God should not have needed to become Man for which cause God did such wonders in Egypt that man might see that there is a God and so love and feare him 30. But the Devil was a lyar and deceiver and seduced Israel so that they made a Calf and worshipped it for God now seeing it was not possible for Israel to stand therefore * Moses came from the Mountain with the Tables upon which the Law was written and brake them and slew the worshippers of the Calf 31. So also must not Moses bring this People into the promised Land it could not be JOSUA and lastly JESUS must do it who stood in the Temptation before the Devil and the Anger of God who overcame the Anger and brake Death in peeces as Moses did the Tables of the Law 32. The first Adam now could not stand though the Kingdom of God stood before his Eyes and he in Paradise yet Gods Anger was so very much inflamed that it drew Adam for he was too much kindled in the Earth through the Devils Imagination and strong willing 33. Now saith Reason Had the Devil so great Might yes deare Man Man had it also he can throw down Mountains if he entereth strongly with his Imagination 34. The Devil was also out of the great Magia of God and a Prince or King of this Throne and Entered into the strongest Might of the Fire in a will and entention to be a Lord over all the Hoast of Heaven 35. Thus the Magia became kindled and the Great Turba Generated that had wrestled with Adam to try whether he would be strong enough to possesse the Devils Kingdom and to rule in the same with other Sources or Qualities 36. This Adams Rational Spirit did not understand but the Magick Essences strove against one another whence the whole Lust and the will did exist till Adam began and Imagined after the Earthliness and would have
to fruit thereof but cannot get in but goeth round about the out-side and reacheth over with his hand after the fruit which yet the Gardener snatcheth out of his hand again and he must go away lamenting and cannot satisfie his Lust or longing 16. Thus it goeth also with him concerning the Woman when he was in Gods Love and the Woman in him a chast Virgin in Gods Sweetness and Wisdom then he did eat of her fruit and could very well refresh or delight himself with his own Love in the Matrix of Venus 17. For the Fire Tincture hath a great Joyful recreating delight in the Lights Tincture and that he had in himselfe he was Man and Wise 18. But now he must go round without that Gardine and touch the Tincture of Venus but with one Member whereas yet the Inward Tinctures in the seeds receive one another and labour to produce a Life 19. But the outward Body is not worthy that it should enjoy the Inward Joyful qualifying or operation wherein the souls Life is sowen 20. The inward Essence onely enjoy that for they are out of the Eternal but the outward Beastial Ass bringeth or affordeth onely a beastial Longing or Lust 21. He knoweth nothing of the Joy of the Essences when one Tincture cometh into the other and what is done then where there is yet somewhat of Paradise but the Earthly Essence mixeth it self suddenly therein and it is but as a joyful Glimpse 22. Wherein the will to Life becometh generated which afterwards driveth on and impregnateth it selfe with Sulphur till it may reach the Principle and strike up fire in the Centre wherein then there is a true Life and again a Soul is generated 23. Now when the fair Image thus departed away from Gods Love then it knew it selfe that it was come into another Source or quality then began feare and terrour before the fierce wrath of God for it began to qualifie or operate in them they looked one upon another and perceived their Beastial form and that they were Naked 24. And then sure the Devil Danced and God was derided for they were afraid and crept behind the Trees and took leaves from the fig-trees and wreathed them together and held them before their shame 25. For the heavenly Virgin was gone they knew the fall and were ashamed that is the Soul which is out of the Eternal was ashamedof the Beastlinesse as it is at this day when we are ashamed of our beastial Members 26. And hence it is that the Woman Clotheth her selfe with a white covering before her shame that the Spirit of the Soul which glanceth forth at the Eyes be not disturbed for it knoweth the Matrix of Venus which also as suddenly in the Man or Masculine begineth to Imagine upon it or Lust after it 27. Which if the Woman clotheth her selfe with Black and Covereth her Eyes it not easily Effected but onely by Imagining or Lusting 28. But else instantly both the Tinctures of the Man and Wife cath one the Other in the Eyes where the Spirit glanceth forth 29. Now when Adam and Eve stood thus in terrour before the Anger of God God cattel Adam and said Adam where art thou and be said Here I am I was afraid for I am Naked 30. And he said Who hath told thee that thou art Naked Hast thou not eaten of the Tree that I forbad thee and be said the Woman gave unto me and I did Eat 31. And he said to the Woman Why didest thou that she said the Serpent beguild me so that I did Eat 32. Here we understand the great Love of God in that God called Adam again that he should know seek and finde himself and turn again to God 33. For Adam had been in God but he was gone out from the Love out of the Second Principle into the Third 34. Wherefore God said Where are thou Adam dost thou not see thou are no more in Heaven he turned his friendly Countenance again to one part in Adam understand in that part which he had received out of the heavenly Substantiality and glanced upon it againe with his Spirit 35. And said to the Serpent the Old Devil Seeing thou hast done this cursed art thou 36. And to the Creaturely Serpent which must now be a Creature for the Devil had turned himselfe into the Form of a Serpent therefore must the Serpent also continue to it he said Thou shalt go upon thy Belly and eat Earth 37. Seeing it had seduced Man so that he was become Earthly therefore should also the Devils Image be Earthly and devour the fierce â—â—athful Earthly source or quality viz Poyson that should now be its source or quality 38. And here we are to know that the Devil figured or framed to himselfe the Serpents Image from the Constellations and Elements through his Imagination for he had great Power till the Lord wholly cursed him and set the Dear name JESUS for a Mark or limit of Separation and there his great power was laid 39. For he said to Adam and Eve the seed of the Woman shall Crush the Serpents head and Thou understand the Serpent shalt sting him in the heel that is in Gods fierce wrath thou wilt stay him 40. But he shall sprout forth out of Death and Crush thy Head that is take away thy power and overcome the wrath with the Love 41. And here in this place hath the word of the Promise of the seed of the Woman which was the Dear Name IHESUS with its Character Imaged it selfe in the Light of the Life 42. And likewise in that Character hath Imaged the highly precious Virgin of Gods wisdome in which Christ as the destroyer of Death should become a true Man and take away the power of Death and destroy the Devils sting 43. Which there should tread the Winepress of the fierce wrath and anger and enter into the Anger viz into the Center of the Fire and quench the Fire with his heavenly Blood and with the water of Meeknesse out of the fountain of the Heart of God 44. And know assuredly that if the Word of the Promise had not Imaged it selfe in the Light of Life when Adam and Eve sell into the Earthly source of quality then would the Spirit of the soul have become a fierce wrathful Devil and the Body an evil Beast as indeed it is now and if the Elementary Water did not allay the insolency of the Fierce wrath Men would well see how many a one would be a devouring Devil 45. Thus now we are to consider and Conceive that the world before Christs becoming Man or Incarnation were saved in this imaged or imprinted Word and Name 46. Those who have put their will into God they have received that word of Promise for the Soul was received thereinto 47. For the whole Law of Moses concerning the Sacrifices is throughout nothing else but a Type of the
Gods wisdome as in a Looking-Glass and hath stood against the Center of the Father viz the Center of the Fire and fierce wrath Not in the fierce wrath of the Essence but in the Light in the Lights Essence 31. And Man was foreseen also in that Essence in the Name JESU before the foundation of the world was laid wherein Adam then was in a Heavenly Essence without a Naturall and Creaturely Substance 32. For in the Wsdom the Fall was known e're Man became a Creature and that accoording to the fires property not in the Lights property but according to the first Principle 33. And thus now according to our deep knowledge we say of Mary that before the time of the opening and Massage of the Angel she was such a Virgin as Eve was when she wen out of Paradise 34. E're Adam knew her then indeed she was a Virgin but the right virginity was perished in her and infected with the Earthly Longing and the beastiall property was manifested on her 35. For the Earthly Imagination destroyed the heavenly property so that she was a Woman and was not chast pure Immaâ—â—â—aâ—e 〈◊〉 36. For She was but one part of the Heavenly Virgin the Other Part was Adam 37. And so there hath been no right pure virgin generated from Eve which was totall or entire in Substance the Turba destroyed the virgininity in all till the Saviour or Champion in the Battel Came who was a total masculine Virgin in Gods wisdom according to the Heavenly Substance and the Earthly hung to him but the heavenly ruled over the Earthly for so should Adam also be but he stood not 38. Therefore we say with good ground that Mary was the Daughter of Joachim and Anna and hath according to the Earthly part their Substantiality Essentially in her 39. And then we say that she was the Daughter of Gods Covenant and that God hath fixed the Mark of Regeneration in her so that the whole Old Testament hath looked into that Mark and all Prophets have Prophesied concerning that Mark that God would open the rhe Eternall Virginity again and that that Mark was blessed 40. For God had given himselfe with his Mercy with the Covenant of Promise into this Mark and the word of Promise stood in the Covenant in the Light of Life against the Anger 41. And the first world before the Deluge or Floud and after became saved in that Covenant which God set before himself as a Virgin-like Looking-Glass for the Eternal Virgin appeared in the Covenant as in Gods Looking-Glass and the Deity delighted it self therein 42. For if Israel had kept the Covenant and performed the work of the Covenant then that had been acceptible to God as if the humanity had been in the Looking-Gâ—ass of wisdome and though indeed Israel were Earthly and Evil yet nevertheless God dwelt in Israel in his Covenant in the Wisdome according to his Love and Mercy 43. Thus the Works of the Law were a Looking-Glass before God till the Life became generated or Born out of the Covenant till the fulfilling came and there the Works in the Looking-Glass Ceased and the work of the fulfilling in the flesh and blood in the Heavenly Substantiality began to rise again 44. For in Mary was the beginning when the Angel brought the Message and she said he is done unto me as thou hast said there instantly the Center of Life in the Word of God viz in the Heart of God moved in her dead heavenly seed 45. For all the Three Principles of the Deity became stirring and catched hold of the divine Tincture in the Dead heavenly Substantiality 46 Not that God stood without Substance but Man was dead in the heavenly Substance and now came the Heart of God with living divine Substantiality into Death and awakened or raised up the Dead Substantiality 47. It did not at this time take away the Earthly source or quality but entered into the Earthly source or quality as a Lord and Vanquisher of the source or quality 48 For the right Life should be introduced through Death and the Anger of God which was done on the Cross where death was destroyed and the fierce wrath captivated and was quenched and vanquished with the Love 49. And thus we understand now what Mary with the fulfilling was come to be viz a right pure Virgin according to the heavenly Part for when the Heart of God moved it selfe and that the Day brake forth in her then shone in her the Light of the Clarity or brightness and purity of God for her dead virginity viz Gods wisdome became opened and Living 50. For she became filled with the divine virginity viz with Gods wisdome 51. And in that wisdome and divine Substantiality as also in the dead and now living Substantiality the Word became flesh a Sulphur with the Center of Nature out of the Fathers Essence and out of Mary's Essence a life out of Death a fruit with both the Tinctures perfectly whereas both the Tinctures were but One. 52. And as Adam was become a Man so Christ became a Man also according to the outward World 53. For not Eves Image in the Womans Tincture was to remain but Adams Image was to remain as he was a Man and also a Woman 54. But yet being one of the Marâ—s must appear according to the Might and power of the outward Fiat and that also the Champion in the Battel would be fixed and persented in all the Three Principles therefore the Champion in the Battel gat Masculine Marks of distinctionâ— 55. For the Man hath the Fires Tincture viz of the Fathers property so now the Father is the strength and Might of all things and the Sonne is his Love 56. Thus the Word became Man in the feminine Essence but became a Man that his love might quench the Anger and fierce wrath in the Father 57. For Venus's Tincture hath the Water-source or quality and the Woman hath Venus's Tincture Thus must the Fire become quenched by the water of Eternal Life and the Fathers burning Essence in the Fire become quenched again 58. Now we know that Mary the Mother of Christ according to Flesh Soul and Spirit in the blessing is a pure chast Virgin for that is her Blessing that God hath opened himself in her 59. She hath carried the Word of Life in her Body that hath moved it self in her 60. She hath not moved the Word but the Word hath moved her both the fruit which she did bear and her Soul as also that part of her dead Substantiality so that her Soul instantly became environed with the divine living Substantiality 61. Not according to the Earthly part viz according to the Third Principle but according to the Second Principle so that thus the Earthly did but hang upon her 62. For her soul should also with the word of Life which in her became Man together enter through death and the Anger of the Father
rejoyce himselfe therein and conceive or comprehend his Song of Praise or Hallelujah therein to Gods honour and deeds of Wonder 44. On the Contrary the Wicked Heap or Multitude will have the scorn derision reproach Covetousness Pride State Pomp evil Malignity and wicked Malice and the Curse of the Miserable in their Mystery gathered together into the Anger which will also follow after them and so they will ever continually know the Cause of their source or quality and Torment and in that regard be Eternal Enemies of God and of his Children The Fifth Chapter Why the wicked Convert not What the most Smarting thing in Converting is Of the false Pastors or shepheards Of the Tree of Faith How a Man must enter into the Kingdom of God Of the Breaking of the Kingdom of Lucifer Of the Three Forms of Life and what we have inherited from Adam and from Christ 1. ALL this the wicked Multitude cannot conceive or apprehend and the Cause is this there is no willing in them which desireth to conceive it 2. For the Earthly substance hath captivated them so that they can Create or frame no willing into Gods Mystery they are to God as the Dead there is no breath of divine Life in them also they will nothing thereof they are bolted up into Gods Anger Mystery so that they know not themselves 3. God hath not done that to them but they are with their Willing-spirit gone thereinto and so demersed themselves and therefore they run on like Mad men 4. Where yet the Noble Jewel in them standeth hidden in the Noble Center in the divine Principle◠and they can very well with their willing go forth out of the Earthly substance and Malice or wickedness into the willing of God 5. But they wilfully and obstinately let the fierce wrath hold them for the Proud stately self honouring-honouring-life pleaseth them too well and that holdeth them also 6. But after this Time there is no Remedy more when the souls Fire is meerly and barely Naked then it can be quenched by or with nothing but onely with Gods Meekness with the water of the Eternal Life in the Mystery of God and that they reach not or attain not there is afterwards a Great Cliffe or Gulfe between them a whole Principle 7. But in this Time while the soul Swimmeth and burneth in the Blood it may wel be for the spirit of God goeth upon the wings of the wind God is become Man 8. The spirit of God goeth with the willing into the soul it desireth the soul it setteth its Magia towards the soul the soul need onely to open the Door and so it goeth voluntarily in and openeth the Noble Grain to the Tree of the Christian Faith 9. But this is the most smarting which entereth most bitterly into Man he must break off the willing-spirit from the Earthly Substance he must bring forth the willing-spirit out from its Earthly Treasure viz out from Pride State Covetousness and Envy as also out from Anger and falshood towards the Spirit of God 10. His Mouth must not be an Hypocritical flatterer and his heart and willing abide sticking in the Earthly Mystery it must be sincere and Earnest from the Ground of the Heart and of the soul 11. The Will must turn it self about into the Divine Mystery viz into Gods love that the Spirit of God may have space and place in it to blow up the divine Sparckle else there is no Remedy it is no flattering hypocrisie wil do it 12. And though one should learn all the Scriptures outwardly without book by roate and should sit all his life long in the Church and yet would abide in the souls Image an Earthly Beastial Man which in his heart hunteth onely after falshood deceit and wickedness then his flattering Hypocrisie will help him nothing 13. A Preacher who handleth Gods Mystery in the outward Externally and yet hath not Gods Image in the Inward Internally but onely hunteth after honour and Covetousness he is as neer to the Devil as the meanest of all he is onely a Jugler with Gods Mysteries and an Hypocrite without power 14. He himself hath not the Mystery and how then will he give or dispence it to others He is a false shepheard and A Wolfe among the sheep 15. For every Man which beareth the Mystery of God that is who hath awakened or stirred it up and given himself up thereto so that Gods Spirit driveth him HE is Gods Priest for he Teacheth out of or from God none can rightly Teach unless he teach out of or from Gods Mystery 16. But how wil he teach who is without it will he not teach from Art and Earthly Reason what doth that Concern Gods Mystery 17. Although Reason be a Noble Thing or substance yet without Gods Spirit it is blinde for Christ saith◠Without 〈◊〉 ye can do nothing those whom the spirit of God leadeth or driveth those are Gods Children 18. But he who climeth into the sheepfold another way then through Christs Spirit he is a Theef and a Murtherer and Cometh onely to rob and steal and to seek his own profit he is not a Pastour or feeder of the sheep but a devourer as wolf doth 19. We are to understand thus concerning the Tree of Christian Faith it must be living and not a dead History or knowledge the Word of Life must in the Image be born or generated Man that the Soul may bear Gods Image without that he is not Gods childe 20. No flattering Hypocrisie or deferring of Repentance upon hope availeth so long as one beareth the Earthly Image on the soul he is without Gods Mystery 21. Thou shouldest not dare to think I will yet one day Convert well enough but I will before hand gather enough that I may not want and Earthly business may not afterwards lye in the way No that is the Devils griping Tallon 22. But through persecution the Cross and Tribulation through reproach and disgrace must we go into the Kingdom of God 23. For the Devil manageth his dominion in the Earthly Image and he reproacheth the children of God in his proud stately pompous Seat when they would run away from him or escape from him Thus the wicked Multitude serve the Devil and help to promote his work 24. All this the Man that will go to God must not regard he must consider that he is in a strange Country among Murtherers and is a Pilgrim who wandereth or travaileth into his true Native Country he falleth among the Murtherers who vex and rob him 25. And if he can but bring it so farre that he reteineth his Noble Image then he hath Goods enough for he getteth the heavenly Mystery instead thereof wherein all lyeth out of which this world is onely a Looking-Glass of it 26. And he is indeed very foolish which taketh the Glimps of a Looking-Glass for a substantial Thing or Being for the Looking-Glass
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-fire-Anguish-life through the Death into the Light-and love-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-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
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
fixed therein No O Man it is in another Manner 38. Let not Reason befool thee we understand somewhat else as little as God dwels alone in one onely place but is the Fulness of all things so little also hath God moved himself in one Sparkle 39. For God is not divisible but Totall Every where where he manifesteth himselfe there he is Totally manifest 40. Also he is not measurable for him is no place found unlesse he make a place for himselfe in a Creature yet he is totally neer the Creature without or beyond the Creature 41. When the Word moved it selfe to the opening of Life then it opened it selfe in the divine Substantiality in the water of Eternal Life it entered in and became Sulphur that is Flesh and Blood 42. It made heavenly Tincture which the Deity did close about and fill wherein the wisdom of God standeth Eternally together with the divine Magia 43. Understand it right The Deity hath longed to become Flesh and Bloud and although the pure cleer Deity continueth Spirit yet is it become the Spirit and Life of Flesh and worketh in the Flesh so that we may say when we with our Imagination enter into God and wholly give up our selves into him we Enter into Gods Flesh and Blood and live in God 44. For the Word is become Man and God is the Word 45. We do not thus take away the Creature of Christ that he should not be a Creature we will give you a simitude hereof in the Sun and its Lustre and take it thus 46. We liken the Sun to the Creature of Christ in a similitu de which is indeed a Body and we liken the whole Deep of this world to the Eternal word in the Father 47. Now we see plainly that the Sun shineth in the whole Deepe and giveth it warmth and Power 48. But now we cannot say that in the Deep without or beyond the body of the Sun there is not also the power of the Sun if that were not there then would the Deep also not receive the power and Lustre of the Sun it is onely thus one power and Lustre receiveth the other the Deep with its Lustre is hidden is hidden with its Lustre 49. If God would please the whole deep would be a Meer Sun it were but onely to be kindled that the Water might be sawallowed up and come to be a Spirit then would the Lustre of the Sun shine every where if the Fires Centre should but kindle as it is in the Place of the Sun 50. Know also that we understand that the Heart of God hath rested from Eternity but with the moving entring into the wisdom it is become manifest in all Places 51. Though yet in God there is neither place nor Mark but meerly in the Creature of Christ there hath the Total holy Trinity manifested it self in a Creature and so through the Creature through the whole Heaven 52. He is gone thither and hath prepared the place for us where we shall see his Light and dwell in his wisdom and Eat of his divine Substantiality his Substantiality filleth the Heaven and Paradise 53. Were we not in the beginning made out of Gods Substantiality why should we not also stand therein 54. As the Air and the Water fill this world and all of us enjoy them so in the hiddenness is the divine Substantiality which we enjoy if with earnest Imagining and with the will we giveâ— up our selves thereinto 55. And this now is Christs flesh and blood in the divine power for the Flesh and Blood of the Creature of Christ standeth therein and is one Beeing one Power one Spirit one God one fulnesse altogether undivided by any place yet in its own Principle 56. A swinish man will here say O how we will devour him O thou Ass first come so far that you may reach him for thou shalt not devour him with thy Earthly Mouth 57. He is a Principle Deeper and yet is the Outward He was in the Virgin Mary and also as to his Birth in this world and will also appear at the last day in all the Three Principles before all Men and Devils 58. He hath truly teken upon him the Earthly source or quality but in his Death when he overcame Death the divine source swallowed up the Earthly and took away its Dominion 59. Not in that manner as if Christ had laid off somewhat but the outward Source or Quality became overcome and as it were swallowed up and in that he now liveth he liveth in God 60. Thus was Adam also to be but stood not and therefore must the Word be generated and become Man and give it selfe up into the Substantiality that we might receive power to be able to live in God 61. Thus hath Christ restored or brought back again what Adam lost and much more for the Word is every where become Man 62. Understand it is every where opened in the divine Substantiality wherein our Eternal Humanity doth Consist 63. For in that Bodily Substance shall we stand in Eternity wherein the Virgin of God standeth 64. We must put on Gods Virgin for Christ hath put it on he is become Man in the Eternall virgin and in the Earthly virgin 65. Though the Earthly was no right Virgin but the Heavenly divine made it to be a Vigin in the blessing that is in the opening of the Word and Covenant for that part in Mary which she inherited from Adam out of the heavenly Substantiality which Adam made Earthly that became blessed 66. Thus the Earthly part in her onely dyed the other liveth Eternally and came to be a chast modest virgin again not in the Death but in the blessing 67. When God opened himselfe in her then she put on the virgin of God and became a Masculine virgin in the Heavenly part 68. Thus Christ became born of a right pure chast heavenly Virgin for she received in the blessing the Limbus of God into her Matrix in her Seed 69. She received no strange thing onley the Limbus opened it selfe in her in Gods power wherein Adam was Dead that in Gods moving became living 70. And Gods Essence in the word of Life entered in into her Limbus wherein the souls Center became opened so that Mary became impregnated of a Soul and also of a Spirit both heavenly and Earthly 71. And this was a Right Image of God a Similitude according to and in the Holy Trinity out of all the Three Principles The Nineth Chapter Of Maries Virginity what she was before the Blessing and what she came to be in the Blessing 1. IT is highly necessary for Us poor Children of Eve to know this for our Eternall Salvation lyeth therein It is the Gate of Immaâ—uel and the whole Christian Faith Standeth therein and it is also the Gate of the Greatest Secret Arcanum 2. For herein lyeth inclosed the Secrecy of Man in that he is the Similitude
belongeth to the Fathers property according to which he calleth himself an angry jealous God and a consuming fire in which the first Principle is understood 41. And 2º The other a Meek Light-flaming Spirit which from Eternity conceiveth its variation or transmutation in the Cnter of the Light for it is in the first Principle in the Fathers Property a Fiery Spirit and in the second Principle in the light a meek light-flaming spirit and is only one and not two but is understood to be in two sources or qualities viz in Fire and Light according to the property of each source or quality 42. As is sufficiently to be understood by us in every outward Fire wherein the Fire source or quality giveth a wrathful fierce spirit which is consuming and the source or quality of the light giveth a meek amiable Air-Spirit and yet is Originally but one Spirit 43. In like manner we are to conceive of the Being or Substance of Eternity viz the holy Trinity which in the Light we apprehend to be the Deity and in the Fire to be the Eternal Nature as is sufficiently cleared in the other writings 44. For the Omnipotent Spirit of God with both the Principles hath been from Eternity All itself there is nothing before it It is it self the Ground or Bysse and the Abysse 45. And yet the Holy Divine Being or Substance is especially observed to be a Being or Substance of its own in it self and dwelleth without or beyond the fiery or fiering Nature and property in the lights property and is called GOD not from the Fires property but from the Lights property 46. Though indeed both properties are unsevered as we may understand by this world wherein there lieth a hidden Fire in the Deep of Nature and hidden in all beings or substances and Things else no outward fire could be brought forth 47. And we see that the Meekness of the water holdeth that hidden fire captive in it self that it cannot manifest it self for it is as it were swallowed up in the water and yet is though not substantially yet Essentially and in the awakening is made known and Operative or qualifying and all were a Nullity or Nothing and an Abysse without the Fire 48. Thus we understand also that the Third Principle viz the source or quality and the Spirit of this world stood from Eternity hidden in the Nature of the Fathers property and was known by the Light-flaming Holy Spirit in the Holy Magia viz in the divine wisdome in the Divine Tincture 49. For the sake of which the Deity hath moved it self according to the Nature of the Genetri◠and generated the great Mystery wherein then ALL lay whatsoever the Eternal Nature was able to do 50. And it hath been only a Mystery and hath not been as a Creature but as a Chaos Quintissence Mist or Mixture together 51. VVherein the wrathful or fierce Nature hath generated a Dark Mist or Cloud and the light flaming Nature in its property hath generated the Flame in the Majesty and the Meekness which hath been the VVater source or Quality and the cause of the Divine substantiality from Eternity 52. And it is only virtue or Power and Spirit which hath been of no Similitude and there is no footsteps of any thing therein but the Spirit of God in a two-fold source quality and form viz a hot and a cold stearn fire-source or quality and then a Meek love-source or quality according to the kind of the Fire and of the Light 53. These have as a Mystery gone one into another and yet the one hath not comprehended the other but have stood as it were in two Principles 54. VVherein then the Astringency viz the Father of Nature hath continualy comprehended or compacted the Substantiality in the Mystery where then it hath formed it self as it were into an Image and yet hath been no Image but as a Shaddow of an Image 55. All this in the mystery hath indeed thus continually had an Eternal beginning of which a man cannot say that there is any thing which hath not had its figuree as a Shadow in the Eternal Great Magia 56. But it hath been no Beeing or Substance but a spiritual or divine Scene or sport one in another and is the Magia of the great Wonders of God where there is continually what was not or where there was nothing but only an Abysse and that is now in the Nature of the Fire and Light come into a Ground 57. And yet it is out of or from Nothing but only out of the Spirit of the source or quality which is also no Being or substance but a source or quality which generateth it self in it self in or into two Properties and also severeth it self into two Principles 58. It hath no seperater or maker but is it self the cause as is particularly mentioned at large in the other writings that the Abysse introduceth and generateth it felf into a Ground 59. Thus now we may coneeive of the Creation of this World as also of the Creation of Angels also of Man and all other creatures All is Created out of the great Mystery 60. For the third Principle hath stood before God as a Magia and was not or hath not been wholly manifested or revealed 61. Also God hath had no similitude wherein he could discover his own Being or Substance but only the wisdom that hath been his longing delight and hath stood in his will with his Being or Substance as a great wonder in the light flaming divine Magia of the spirit of God 62. For it hath been the habitation of the spirit of God and is no Genetrix but the manifestation or revelation of God a Virgin and a cause of the divine substantiality 63. For in it stood the light flaming divine Tincture to the heart of God viz to the word of life of the Deity and it hath been the revelation or manifestation of the Holy Trinity 64. Not that from its own ability and production it manifesteth or revealeth God but the divine Center out of God's heart or being and substance manifesteth it self in it It is a Looking-Glass of the Deity 65. For every Looking-Glass standeth still or quiet and steady and generateth no Image but receiveth the Image and thus the Virgin of wisdom is a Looking-Glass of the Deity wherein the spirit of God seeth it self as also all wonders of the Magia which with the creation of the Third Principle are come into Being or Substance and is all created out of the great Mystery 66. And this Virgin of the wisdome of God stood in the Mystery and in it the spirit of God hath discovered the formation of the Creatures for it is the out-spoken or express Image of whatsoever God the Father hath spoken forth out of his Center of the light flaming divine Property out of the Center of his heart out of the word of the Deity by his Holy Spirit 67. Itstandeth before the
Deity as a glance or Looking-Glass wherein the Deity seeth it self and in it standeth the divine Kingdom of joy of the divine Will and Pleasure viz the great wonders of Eternity which have neihere beginning nor end nor number 68. But is all an Eternal Beginning and an Eternal End and is together as it were an EYE which seeth where there is nothing in the Seeing or in Sight but the seeing ariseth out of the Essence of the Fire and Light 69. Understand in the Fires Essence the Fathers Property and the first Principle and in the lights quality or source and property the Sonnes Nature viz the second Principle and the driving Spirit out of both properties understand to be the spirit of God which in the first Principle is fierce or wrathful stearn astringent bitter cold and fiery and is the driving spirit in the Anger 70. And therefore resteth not in the fierce wrath and anger but is thrusting forth and blowing forth of the Essential fire in that it uniteth it self again in the Essence of the Fire for the wrathful Essences draw it again into them for it is their source or quality and life and yet goâ—th in the kindled fire into the light forth from the Father into the Sonne and openeth the fiery Essenceâ— in the source or quality of the light 71. VVhere then the fiery Essence in the great desire of the burning Love and the first stearn source or quality in the Lights quality or source is not known but the fierceness of the fire is only thus a cause of the light flaming Majesty and of the desiring Love 72. And thus we are to understand the Being or substance of the Deity and also the Eternal Nature and we understand alwaies the Divine Being or substance in the light of the Majesty for the meek light maketh the stearn nature of the Father meek lovely and merciful 73. And is called the Father of Mercy according to his Heart or Sonne for the Property of the Father standeth in the Nature of fire and light and is himself the Being of all Beeings or Substance of all Substances 74. He is the Abysse and the Bysse or ground and parteth him self in the Eternal Birth into Three Properties as into Three Persons also into Three Principles 75. Whereas yet in the Eternity there are but Two in Being or Substance and the Third is as a Looking-Glass of the first Two out of which this world as a comprehensible or palpable Being or Substance is created in a Beginning and End The Second Chapter Of the Revelation or Manifestation of the Mystery How out of the Eternal Spiritual Mystery the Temporary Mystery is flown forth 1. SEeing then thus there hath been a Mystery from Eternity therefore now its manifestation or Revelation is to be considered for we can speak no otherwise of the Eternity then as of a Spirit 2. For it hath all been only a Spirit and yet from Eternity hath generated it self into Being or Substance and that through Desiring and Longing 3. Neither can it be said at all that in the Eternity there hath not been Beeing or Substance for no Fire subsisteth without Being or Substance 4. Also there is no Meekness without the Generating of Being or Substance for the Meekness generateth VVater and the Fire swalloweth up the water and maketh it in it self one part Heaven and Firmament and the other part Sulphur 5. In which the fire Spirit by its Essential wheel maketh a Mercury and further awakeneth the Vulcan that is striketh up the Fire that so the Third Spirit viz the Air becometh generated 6. VVhere then the noble Tincture standeth in the midst as a Glance with the Colours and Originally ariseth out of the Wisedom of God 7. For the Colours arise from the source or quality Every Colour standeth with its Substantiality in the meekness of the quality or source of the water excepting the Black which doth not so that hath its Original out of the harsh astringent fierceness they all receive their colours from the source or quality 8. Thus now every form longeth after the other and from the Desirous Longing every form is impregnated from the other and the one bringeth the other to Being or Substance so that the Eternity standeth in a perpetual enduring Magia wherein Nature standeth in a sprouting springing and wrestling and the fire consumeth that and affordeth or giveth it also and so is an Eternal Band. 9. Only the light of the Majesty and Trinity of God is unchangeable for the Fire cannot comprehend it and it dwelleth Free in it self 10. And yet it is perceptible and known to Us that the light of the Love is desirous viz of the wonders and figures in the wisdom 11. In which desiring this world as a Model hath been known from Eternity in the wisdom in the Deep hidden Magia of God for the Desiring of the Love searcheth into or predominateth in the Ground or Byss and Abyss 12. Therein hath also from Eternity the desire of the fierce wrath and harsh stern source or quality in the Fathers Nature and property together mingled it self 13. And so the Image of Angels and Men have been from Eternity discovered in the Divine property in Gods wisdom as also in the property of the fierce wrath the Devil But not in the holy Light-flaming property 14. But yet in no Image or Being and Substance but in the way or Manner as in a deep sence a thought darteth up and is brought before its own looking-Glass of the Minde where in the Minde often a thing appeareth that is not in Being or Substance 15. Thus have the two Genetrixes viz the fierce wrath in the Fire and also the Love in the Meekness or Light set their Model in the wisdome 16. Where then the Heart of God in the Love hath longed to Create this Model into an Angelical Image out of the Divine substantiality that it should be a similitude and Image of the Deity and should dwell in the wisdom of God to fulfill the longing of the Deity and to the Eternal rejoycing of the Divine Kingdom of Joy 17. And now we are to conceive or apprehend of the Word Fiat that it hath comprised or câ—tched this and brought it into a Substance and Corporeal Being for the will to this Image hath existed out of the Father out of the Fathers property in the word or Heart of God from Eternity as a desirous will to the Creature and to the Manifestation of the Deity 18. But being it had not moved it self from Eternity till at the Creation of the Angels therefore there was no Creation performed till the Creation of the Angels 19. But the Ground and Cause thereof we are not to know and God hath reserved it to his own Power and Might how it came to pass that God hath once moved himself seeing or notwithstanding he is an unchangeable God and we shall here search no further for this
known to be Earthly and therefore it was called Paradise as a sprouting through the Anger where the love of God sprouted through the Anger and bare fruit as the Language of Nature clearly uuderstandeth the same without any Exposition or far fetch'd Meaning 52. And thus we are further to understand how God dwelleth in this world and the world is as it were swallowed up in him It is impotent in him and he Omnipotent thus was Man also and thus he did Eat his earthly Eating was heavenly 53. As we know that we must be born again so the Paradisical fruit was born again out of the Anger into the Heavenly Essentiality 54. Or as we see that a good sweet hearb groweth out of the bitter Earth which the Sun qualifieth or causeth to be otherwise then the Earth had qualified or caused it to be so the Holy Man qualified the Paradisical fruit in his Mouth so that the Earthlinesse was swallowed up as Nothing and stirred not Man at all 55. Or as we know that the Earth shall at the Eâ—d be swallowed up and be no more a palpable body so was also Mans outward Bating he did eat the fruit in the Mouth and needed no Teeth for that for there was the dividing of the Power 56. There were Two Centres of the power in Adams Mouth each took its own the Earthly was changed into a Heavenly source or quality as we know that we shall be changed as to our Bodies and be turned into a Heavenly powerful Body thus also was the transmutation in the Mouth 57. And the Body received the Power for the Kingdom of God consisteth in Power and thus Man stood clearly in the Kingdome of God for he was immortal and a Child of God 58. But if he should have Eaten thus into the Guts and have had Such a Stink in his Body as we now Have I will ask a Reason whether that were Paradise and whether Gods Spirit did dwell in that whereas Gods Spirit was to dwell in Adam as in the Creature of God 59. His labour in Paradise upon the Earth was Child-like but with heavenly Wit or Ingenuity understanding and skil he might plant Trees also other Plants all according to his pleasure in all there would grow to him Paradisical fruit and all would be pure to him he did what he would and did all right 60. He had no Law but onely the Law of the Imagination or longing pleasure and delight that he was to place with or by his Spirit in God and so he should have continued Eternally 61. And although God had changed the Earth yet he had continued without necessity and Death all would be but changed into Heavenly Substantiality 62. So also is to be understood concerning his drinking the inward Man drank the Water of Eternal Life out of Gods Beeing or Substance and the outward drank the Water upon the Earth 63. But as the Sun and the Air suck up the water and yet is not filled with it so it was also in Mans Mouth it separated it selfe in the Mystery 64. As we conceive and certainly know and it is the whole Truth that God Made all things out of Nothing but onely out of his Power so all whatsoever was Earthly should in Mans Mouth go again into that which it was before the Creation of the World 65. The Spirit and power thereof belonged to Man but not an Earthly Body for God had once created him a Body which was Eternal and needed no Creating more 66. Hee understand Adam was a Princely Throne made out of Heaven Earth Stars and the Elements as also out of Gods Beeing or Substance A Lord of the World and a Child of God 67. Observe this ye Philosophers it is the true ground and highly known Mingle no School fictions with it it is clear enough Opinion doth it not but the true Spirit born of God knoweth it aright 68. All Opinion without knowledge is an Earthly folly and here understandeth Earth and the four Elements But Gods Spirit understandeth the One Element onely wherein the four lie hidden 69. Not four should rule in Adam but the One over the four the Heavenly Element over the four Elements of this world and thus we must be againe if we will possesse Paradise for which things sake God is become Man 70. Let this be told you Ye School-Disputers or wranglers ye go about the Circle and enter not within as the Cat about the scalding Broath which is afraid of the burning Heat so are ye afraid and ashamed before the fire of God 71. And as little as the Cat eateth the scalding Broath but goeth about smelling at the Edg thereof so little also doth Man eat the Paradisical fruit unless he go out from Adams skin which the Devil hath defiled and enter again into the regeneration of Christ 72. Hee must Enter within the Circle and cast away the skin of Reason and then he attaineth Humane Wit or Ingenuity and Undershanding and Divine skil and knowledge No learning doth it but to be born or regenerated in it The Fifth Chapter Of the Lamentable and Mâ—serable Full of Man 1. IFwe will rightly describe the Becoming Man or Incarnation of JESUS CHRIST it is necessary that we should set down the Cause why God is become Man 2. It is no small cause or for nothing as the Jewes and the Turks look upon it the Christians also are halfe dumb concerning it for indeed it must needs be a great Cause wherefore the unchangeable God hath moved himselfe Therefore observe this we will set you down the Cause 3 Adam was a Man and * an Image of God * a whole similitude according to God although God is no Image he is the Kingdom the Power also the Glory and the Eternity All in All. 4. Yet the Deepe without ground longed or pleased to manifest it selfe in Similitudes as indeed there were such manifestations which were done from Eternity in the wisdome of God as in a Virgin-like Figure 5. Which yet was no Genetrix but a Looking-Glass of the Deity and of the Eternity in the Ground or Byss and in the Abyss an Eye of the Glory of God 6. And according to that Eye and in that Eye the Thrones of Princes became Created viz the Angels and in the End Man he had again the Throne in himselfe as being Created out of the Eternall Magia out of Gods Beeing or Substance out of the Nothing into somewhat out of the Spirit into Body 7. And as the Eternal Magia Generated him out of it selfe into an Eye of the Wonders and Wisdom of God so he should and could generate another Man out of himselfe after a Magical manner without dividing or rending of his Body 8. For he was conceived in Gods longing Pleasure or delight and the Desire of God had generated him and brought him forth and so he also had that same longing to his own impregnating of himselfe 9. For Venus's
thou art and remainest to be one Spirit with and in the will of God in his Love 127. Let the Evil Adam be gone there will a good and new one Sprout forth out of the Old as a fair Blossome springeth out of the stincking Dung onley have a care thou retainest the Spirit in God 128. Concerning the Evil Body which sticketh full of Evill Affections there is not much to be done if it be inclined to Evill do it the less good give it no occasion to wantonness 129. To keep it in subjection is a good Remedy to be full and frolick is at length to make the Ass perfectly to wallow in the Mirc where it defileth it selfe sufficiently like a Swine 130. To be sober and to lead a Temperate life is a Good purgation for the Evil Ass not to give it that it lusteth after to let it fast often so that it may not hinder Prayer that is good for it it is not willing but the understanding must be Lord for it beareth Gods Image 131. This Latine doth not relish well to the Rational World in the Lust of the Flesh but seeing that relisheth it not but drawes into the place thereof meer vain Earthly Voluptuousness and pleasure and swalloweth them into it selfe therefore is the Anger stirring in them that draweth them continually with Adam out of Paradise and with Lucifer into the Abyss and there thou wilt swallow and devour to the full what thou hast here willingly drawn into thy selfe 132. But thou shouldest not lay the blame on God if thou dost thou art a Lyar and an Enemy of the Truth God willeth no Evil also there is no Evil Thought in him he hath only one Source or Quality and that is Love and Joy 133. But his fierce wrath viz Nature hath many Sources or Qualities therefore let every one have a care what he doth every Man is his own God and his own Devil that source or quality which he inclineth himselfe or yeeldeth himselfe up into that leadeth and driveth him and he is the Work-master thereof 134. It is a great Misety that Man is so blind that he can not know what God is for all that he liveth in God 135. And yet there are Men that forbid such a thing that Man should not search what God is and yet will be Teachers of and for God verily such are even Teachers of and for the Devil that he may not be known The Sixt Chapter Of Adams Sleep How God made a Woman out of him and how he became quite Earthly also how God by the Curse hath withdrawn Paradise from him 1. WHen Man became weary and tired he fell into a sleep viz into the Magia it was with him as if he were not in this world for all his Senses or Thoughts ceased the wheel of the Essences passed into a Rest 2. He was as it were Essential Not Substantial he was altogether like the Magia for he knew nothing of his Body he lay as dead but was not Dead but the Spirit stood still 3. And then the Essences have their Effect and the Spirit of the soul onely seeth or discerneth and there is pourtrayed in the sydereal Spirit all whatsoever the starry heaven bringeth forth 4. And stood Magically in the Mind as a Looking-Glass on which the Spirit of this world Gazeth and conveigheth whatsoever it seeth in the Looking-Glass into the Essences and the Essences flow forth therein as if they did perform the work in the Spirit and pourtray it in the Spirit which are Dreames and Representations or Figures 5. Thus we are to know that when the Earthliness wrestled with Adam and that he Imagined thereinto he became instantly infected thereby and in his Minde became dark and stern 6. For the Earthliness began to qualifie or operate like water that beginneth to seeth by the fire the source or quality of the Starres became stirring and were now Lord of the Body 7. And now Moses saith very right God suffered a Deep sleep to fall upon him that is being his will-Will-spirit Imagined after Earthliness God let him fall down for he brought with the Imagination earthliness into the heavenly Substantiality and that the Spirit of God which is a Spirit of Light would not have 8. For Adams Spirit was a Creature and proceeded forth out of Gods Love-spirit therefore indeed it did not willingly leave him but the Earthliness had already captivated him 9. And when that left him then he sank down in impotency and fell home to the Third Principle viz to the Starres and the Four Elements thus he lay in the Earthly Magia and was not yet wholly Earthly 10. He lay in the Mystery between the Kingdom of God and of this world where both the Fiat's viz the divine and the Earthly were stirring in him and now the Two Kingdoms viz of God and of Hell were first in strife about Man 11. And so now if the dear Name JESUS had not been incorporated in Adam even before his Creation as in the substantiality of God wherein the Virgin of Wisdome stood wherein Adam was created he would indeed have slept still and have beene in the Earthly Death 12. And this is the cause why the Second Adam Christ must rest till the Third Day in the Earth in the first sleep of Adam and awaken or raise up the first Adam again out of the Earthliness 13. For Christ had also a soul and spirit out of Adam and the precious Dear word of the Deity together with Gods Spirit awakened and raised up again in Christs flesh the dead substantiality of the Sulphur viz the Body which in Adam was dead and put it again into the power of the Majesty of God and therewith US all 14. All those which with their Faith and Imagination in Christs flesh and blood in his Death and Rest go into the Earth they sprout all with their Spirit and will forth in the divine substantiality and are a fair Blossome in the Majesty of God 15. And God the Eternal word and power will at the last day awaken and raise up in himselfe with his spirit the dead Body which with Adam is fallen home to the Earth 16. For Christs soul and Flesh which is also our Soul and Flesh understand it right that part which Adam received out of the divine substantiality hath God through and in the Death of Christ separated from the Earthly source or quality and hath awakened and raised it up and introduced it into the divine substantiality again as it was before the Time of the World and Us in and with him 17. And we are onely wanting in our giving up our selves into it in that we suffer the Devil to with-hold us for our death is broken our sleep is become a Life and that in Christ and through Christ in God and through God in the Eternity with our Byss or Ground in the Abyss viz in the Majesty without or beyond the fiery
flow up in it self but would remain in one souce or quality 27. Even as the Deity bringeth its Life but into ONE onely source or quality viz into the Light into the Holy Spirit and yet carrieth on his Dominion over all the Three Principles 28. Also we are to understand concerning Christs becoming Man or Incarnation that when Gods Spirit awakened again the Virgin-like Life in Mary which in the Earthly Essence lay shut up in Deaâ—h and fierce wrath then that Life hence-forward turned it self onely into the ONE onely will viz into Gods Love and gave it selfe up to the Spirit of God 29. Thus that Life became impregnated of a right virgin-like Image which should have been with Adam but was not done 30. For the one Imagination received the other Gods Imagination received the Imagination in Death and brought it to Life again that Life Imagined again into God and became Impregnated with God and became out of the Deity and Humanity ONE Person 31. The Deity hung to the heavenly Substantiality which hath ever been from Eternity with the Kingdom Power and Glory viz the Kingdom of Paradise and the Angelical World viz the Spirit and the Seaven forms in the Center of Nature as in the Third Part or Book of the Threefold Life is mentioned with all Circumstances 32. And the Humanity hung to the Kingdom of this world but when the will of the humanity gave it selfe up into the Deity then this virgin-like Image in Christ Jesus came to be onely a Guest in this world and his Deity was a Lord over this World 33. For thus it was to be in Adam also that the lesser and impotent should be subject to the greater and Omnipotent 34. But Adams will went into the less and impotent end therefore he became altogether impotent and fell downe into sleep and home again to the Creator 35. But with Christ this Image remained standing in the Divine Wisdome and the Earthly source or quality hung to it in the Office and Manner of a Servant but now no more as a Lord as it was over Adam and Mary his Mother before the high blessing opening of the Deity but as a Servant for this Image became now in Gods Spirit and Might a Lord over the Third Principle of this World Qustion 36. Now saith Reason How is it come to pass in this becoming Man or Incarnation Was then the Life so suddenly with the Point of Conception become stirring above the Naturall Course so that that Part of Mary viz the Womans seed instantly lived Answer 37. No for it was an Essential seed and became in its Natural Time stirring with Soul and Spirit as all Adams Children 38. But that part of the Deity environed with divine Substantiallty and wisdome liveth from Eternity to Eternity 39. The Deity went not to nor fro what it was that it remained to be and what it was not that it came to be 40. It gave it selfe with divine Substantiality into the Essence and Substantiality of Mary and Maries Essence and Gods Essence became one Sonne 41. But Maries Essences were Mortal but Gods Essences were Immortal 42. Therefore must Maries Essences dye on the Cross and go through Death into Life to which Gods Essences did help else it had been impossible 43. Thus Gods Essence helped us and still always helpeth us through Christ into Gods Essence and Life again 44. Thus we konw the becoming Man or Incarnation of Christ to be natural as of all the Children of Men for the heavenly divine Subsstantiality hath given it selfe with its Life into the Earthly halfe dead subtantiality 45. The Lord gave himselfe to be under the Servant that the Servant might become living and is in like manner in Nine Moneths become a perfect Man and also continueth a True God and is also after the Manner and way of all Adams Children become born into this World through that very way and passage as all Men are 46. And that therefore Not that he needed it he could have been born Magically but he would not nor should not for he was to heal our impure Birth or Geniture and Entrance into this Life 47. He should enter into our Entrance into this World and introduce us out of this World into Gods Entrance and bring us out of the Earthly source or quality 48. For if he had been generated or born Magically after a divine Manner then he had not been Naturally in this World for the heavenly Substantiality must have swallowed up the Earthly source or quality and then he had not been like us 49. How then would he have suffered Death have entred into Death and destroyed it but therefore it was not so 50. He is truely and really the Womans Seed and is entered into this World the Natural way like all Men but yet also is gone forth through death the divine way of the divine Might and Substantiality 51. He is a divine living Substantiality which subsisted in Death and destroyed and despised death and brought the halfe dead humanity through Death into Eternal Life 52. For the Earthly part which he took to himselfe out of his Mother Mary that is to or upon the divine Substance dyed away on the Cross from the Earthly source or quality 53. Thus was the Soul in the Subantiality of God and as a victorious Conquering Prince went into the Hell of Devils that is into Gods Anger and quenched it with Gods love and Meekness of the divine Love-suhstantiality 54. For the Love-fire came into the Anger-Fire and drowned the Anger wherein the Devill would be God 55. Thus was the Devil taken captive with the darkness and lost his Dominion for the sting and the Sword of the Cherubine the staying Angel was here destroyed 56. And this was the Cause that God became Man viz that he might introduce us out of Death into the Eternal Life and quench the Anger which burned in Us with the Love 57. For you must understand us aright how Gods Anger became quenched not with the Mortal Bloud of Christ which he shed upon which the Jews despised him 58. But with the Bloud of the Eternall Life out of Gods substance which was immortal which had in it the fountain of the Water of Eternall Life that became shed upon the Crosse with and under the outward Bloud and when the outward fell to the Earth then fell the Heavenly with it but yet it was immortal 59. Thus the Earth received Christs Bloud whence it Trembled and Quaked for the fierce wrath of God in it became now overcome and the living Bloud came into it which was come out of Gods Substantiality from Heaven 60. That Opened the Graves of the Saints and Opened Death and made a Path through Death so that Death was made a shew of in Tiumph 61. For when Christs Body arose from Death then he bare Death as a Spectacle or shew on his Body for its Might was broken or
like a Plant or sprout he sprouteth as a Juniper Tree in Gods substance 32. He hath with his entrance into the humane halfe dead Essence broken or destroyed death for he sprouted at once both in the humane and divine Essence 33. He brought to us along with him in our Humanity the virgin-like Chastity of the wisdome of God he environed our souls Essence with heavenly substantiality 34. He was the Champion or Saviour in the Battel where the two Kingdoms lay together in strife viz Gods Anger and Gods Love he gave himselfe willingly up into the Anger and quenched it with his Love understand in the humane Essence 35. He came out of God into this world and assumed our Soul into himselfe that he might introduce us out of the Earthliness of this world again in himselfe into God 36. He generated us again a new in himselfe that we might be capable to live in God 37. Out of his will begat he or generated he us that we should put our will into him and then he bringeth us in himselfe to the Father into our Native Country again viz into Paradise out of which Adam went forth 38. He is become our Fountain his water springeth up in us he is our Spring and we are Drops in him he is become the fulness of our substantiality that we in him may live in God 39. For God is become Man he hath introduced his abyssal immensurable substance into the Humanity his Substance which filleth the Heaven that he manifested in the Humanity 40. Thus the Humane Substance and Gods substance are become one substance one fulness of God our substance is his moving in his Heaven 51. We are his Children his Wonder his moving in his abyssal Body 42. He is Father and we his Children in him we dwell in him and he in Us we are his Instrument wherewith he seeketh and maketh what he will 43 He is the Fire and also the Light together with all substance or every thing He is hidden and the Work maketh him Manifest 44. Thus we know that God is a Spirit and his Eternal Will is Magicall that is desirous he alwayes maketh substance out of Nothing ond that in a twofold source viz according to the Fire and Light 45. Out of the fire cometh fierce wrath climing up Pride willing not to unite it selfe with the Light but a fierce wrathful Eager Earnest will according to which he is not called God but a fierce wrathful consuming Fire 46. This Fire also becometh not manifest in the pure Deity for the Light hath swallowed up the Fire into it self and giveth to the Fire its Love its substantiality its water so that in Gods substance there is onely Love Joy and a pleasant habitation and no fire known 47. But the Fire is onely a Cause of the desirous Will and of the Love as also of the Light and of the Majesty else there would be no substance As it hath been largely expounded in the former writings 48. And now it is known to Us wherein our New Regeneration standeth even while we are yet in this world covered with the Earthly Tent or Tabernacle and are fallen home to the Earthly life viz meerly in the Imagination that wee with our will enter into Gods will and wholly unite and give up our selves into Him which is called Faith or Beleeving 49. For Word Faith or Glauden Believing is not Historical but it is a receiving out of Gods Substance to Eat of Gods Substance to introduce Gods substance with the Imagination into the Souls Fire to still its hunger therewith and so to put on the Substance of God 50. Not as a Garment but as a Body of the Soul the Soul must have Gods Substance in its Fire it must Eat the Bread of God if it will be a Child 51. Thus also it becometh New born in Gods Spirit and Substance which Spirit it transplanteth out of the soyl of the fierce wrath and Anger into the soyl of Love Meekness and humility of God and blossometh forth with a new blossom in Gods soyl or field 52 And that blossome which groweth in Gods Love is the right true Image of the Deity which God desired when he Created Adam to or in his likeness that now hath Gods and Mans Sonne Regenerated to us again 53. For his Regeneration out of God and out of our Substance is our Regeneration his power Life and Spirit is all ours 54. And we need do no more to it but that we onely and meerly enter with our will-Spirit through him into Gods substance and so our Will becometh generated in Gods will and receiveth divine power and substance 55. Not strange substance but our first with which we with Adam entered into Death and that awakeneth and raiseth up again to us the first born out of the Dead which is Christus Christ 56. He is God but yet is generated or born out of us that he might make us living from or out of the Death 57. Not any strange Life which we have not had in this World but our own Life for Gods purpose must stand 58. The fait blossome and Image must grow out of the Corrupted soyl and not onely so but also out of the pure Soyl. 59. We must be generated or Born of or out of the Virgin not out of the Man of the Anger out of the Fires Tincture but out of the Lights Tincture 60. We put on the Virgin of Christ with our giving up our selves thereinto 61. We herewith become the Virgin of Modesty and Chastity and purity in Ternario Sancto in the holy Ternary in the Angelical world a Looking-Glass of the Holy Trinity whetein God beholdeth himselfe and which he hath taken to him for his Spouse 62. He is our Husband or Man to whom we in Christ have been betrothed Maried and incorporated 63. And We are now Mary in the Covenant of Grace out of which God and Man become generated or born 64. Mary was the first in the high blessing for in her was the Mark at which the Covenant aimed or pointed 65. She was known in God in the highly precious Name JESU before the foundation of the World was laid 66. Not that she brought the Life out of Death but that God in her would bring the Life out of Death and therefore she became highly blessed and the pure virgin Modesty was put on to her 67. And out of that Virginity out of which Christ became Generated or born we all must be generated or Born for we must become Virgins and follow after the Lamb of God else we shall not see God For Christ saith Ye must be generated or born anew if ye will see the Kingdom of God through water and the holy Spirit 68. The water is the Virginity for the Virgin bringeth the Lights and Waters Tincture viz Love and Meekness 69. And the Spirit out of which we must become generated or Born is that which gave it selfe into
the Womans seed with the Moving of the Deity which brake or destroyed Death which out of the water bringeth forth a Light-flaming Blossome wherein he is the spirit and life of the blossome 70. Not according to the Fire-source or quality of the fierce wrath but according to the Quality of the Light in the Meekness and humility The Twlefth Chapter Of the Pure Virginity How we poor Children of Eve must be conceived out of the pure Virgin-like Modesty or Chastity in the Becoming Man or Incarnation of Christ and be new born in God else we shall not see God 1. WE poor Children of Eve finde in us no pure virgin-like thoughts for Mother Eve which was a Woman hath made us all Feminine and Masculine 2. We are in Adam and Eve all become Men and Women except we enter into the heavenly virginity with our desiring Will in which God hath generated us out of Christ to be Virgins again 3. Not according to the Earthly Life in which there is no Modesty Chastity and purity but according to the Life of the Heavenly Virgin in which Christ became a Man and which with the Over-shadowing of the Holy Ghost became put on to Mary which is without ground limit and End which every where standeth before the Deity which is a Looking-Giass and representation or express Image of the Deity 4. Into this Virgin wherein the Holy Tinity dwelleth wherein we were discerned or discovered before the times of the world by the Spirit of God and were know in the Name of JESU we must Enter with our Will-Spirit 5. For our true Image in which we are the similitude of God is with Adam and Eve extinguished to Us and become Earthly 6. Which is done through Lust or Imagination and so Gods clear Countenance became covered for we lost the heavenly Modesty or Chastity 7. But seeing God for us hath out of his favour and Love opened his clear countenance towards us again in the becoming Man or Incarnation of Christ and so now it lyeth in this that as we in Adam have imagined into the earthly longing whence we are becom Earthly so we now set our desiring will in the havenly Virgin and bring our longing thereinto and then our Image goeth out from the Earthly Woman and conceiveth the virgin-like Essence and property wherein God dwelleth wherein the souls Image may attain the Countenance of God again 8. Outward Reason saith how may that come to pass that we might be born again out of the Virgin out of which Christ was born It understandeth solely Mary but we understand not the Mary which is a creaturely Virgin 9. For as we also in the immaterial Virgin-like modesty or chastity became Creaturely Virgins so if we enter into the becoming Man or Incarnation of Christ not according to the outward Life in the four Elements but according to the Inward in the One Element where the Fire of God swalloweth up the four Elements into it self and yet in his Light viz in the second Principle wherein the outward Man and Woman must go through death in Christs resurrection as a virgin in the one Element wherein all the four lye hidden we then grow forth and spring in the Right viâ—gin-like wisedome of God 10. We must dye away from the Man and the Woman and Crucifie the Corrupt Adam he must die with Christ and be cast into the Fathers Anger 11. That swalloweth up the Earthly Man the Earthly Woman and giveth to the soul out of the becoming Man or Incarnation of Chrâ—st a virgin-like Image wherein the Man and the Woman is but one only Image with one only Love 12. Now the Man sets his Love in or upon the Woman and the Woman in or upon the Man but if both the loves be turned into one there is then no desire of Co-mixture more in the one onely Image but the Image loveth it selfe 13. But now the Image in the beginning was Created in the virgin-like wisedome of God viz out of the divine substantiality 14. And now because the substance was become Earthly and fallen into death therefore the Word which became Man awakened and raised it up again and so the Earthly source or quality remaineth with death in the Anger and the raised remaineth in the word of life in the virgin-like Modesty or chastity 15. And so we bear here in this World a two fold Man in one Person viz a virgin-like Image born out of the becoming Man or Incarnation of Christ and an Earthly Image Masculine and Feminine shut up in Death and in the Anger of God 16. The Earthly must bear the Cross and suffer it selfe to be scorned persecuted and afflicted in the Anger and becometh at length given to Death and then the Anger swalloweth it up into the sourcive qualifycating fire of God 17. And so if the word of Life which in Mary became Man is together in the Earthly Image then Christ who wrought the word of Life out of God riseth up from Death and bringeth the Essence of the sourcive or Qualificating fire understand the humane Essence out forth from Death 18. For he is arisen out from Death and liveth in God and his life is become our Life and his death our Death we are buried in his death and sprout forth in his resurrection and victory in his Life 19. But understand the meaning right Adam was the virgin-like Image he had peculiar Love of his own for the Spirit of God had breathed it into him for what other can the Spirit of God breath out of it self then what it selfe is 20. But now that is All and yet all sources or qualities are not called God but in all sources or qualities there is but one onely Spirit which is God viz according to the second principle in the Light yet there is no Light without Fire 21. But in the fire he is not the love-Spirit or Holy Ghost but the fierce wrath of Nature and a cause of the Holy Spirit an Anger and a Consuming fire 22. For in Fire is the Spirit of Nature Free and yet the Essentiall fire also giveth or affordeth Nature and is it selfe Nature 23. And yet we understand but one holy Spirit in the Light though indeed all is but one substance yet we understand that the Matter which is generated out of the Meekness of the Light is as it were impetent and obscure which the fire draweth and swalloweth up into it selfe 24. But giveth forth out of the Material source or quality out of the fire a mighty potent Spirit which is free from the Matter and also from the fire and though the fire reteineth it yet it apprehendeth not its source or quality 25. As we see that the Light dwelleth in the Fire and yet hath not the source or quality of the Fire but a Meek love-source or quality which also would not be if the Matter were not dead and consumed in the Fire 26. Thus we consider and conceive
which is more Noble then what it had devoured it giveth Spirit for substance 29. For it devoureth the Meek munificence or well doing that is the water of Eternal Life but it giveth the spirit of Eternal Life As ye see that the Wind goeth out of the fire as also the Air viz the right spirit out of the fire-life 30. Thus understand our Minde aright God the Father is in himselfe the Liberty without or beyond Nature but maketh himself manifest in Nature through the Fire the fiery Nature is his property 31. But he is in himself the Abyss wherein there is no feeling of any source quality or pain 32. But yet bringeth his desirous willing into source or quality and Createth to himself in the source or quality an other or second willing to go out of the source or quality again into the Liberty without or beyond the source or quality 33. That same second will is his Sonne which he generateth out of his own Eternal willing from Eternity 34. Which he bringeth through the breaking open of the source or quality of Death viz through the Earnest severity of his fierce wrath forth Through the fire 35. That very second will viz the Sonne of God the Father is that which breaketh or destroyeth Death viz the stern dark source or quality which kindleth the fire and goeth forth through the Fire as a thining Lustre or Glance of the fire and filleth or satiateth the first willing which is called Father 36. For the Glance is also as a thinne as a Nothing or as the will which is called Father and therefore it can dwel in the Liberty viz in the Fathers Willing and maketh the Father Light clear bright amiable friendly for it is the Fathers Herts oder Barmhertzigkcit Heart or Mercifulness 37. It is the Fathers substantiality it filleth or satiateth the Father in all places though indeed there is no place in him no beginning nor End 38. Understand us further thus The Fathers fire devoureth the Meek substance viz the water-source or quality of Eternal Life into it selfe into the fires owne Essence and meekeneth it selfe therewith 39. There must the substantiality in the fire as it were dye for the fire devoureth it into it self and Consumeth it 40. And giveth forth out of the Consumingness a living richly Joyful spirit and that is the Holy Spirit which thus goeth forth from the Father and the Sonne into the Great Wonder of the holy substantiality and openeth the same perpetually and Eternally 41. Thus the Deity is an Eternal Band which cannot cease or pass away and thus it generateth it self from Eternity and the first is continually also the last and the last again the first 42. And thus understand the Father to be the fiery world the Sonne the Light and power-world and the holy spirit to be the Life of the Deity viz to be the outgoing driving Power and yet all is but ONE God 43. As the Fire and the Light together with the Aire are but one onely Substance but yet divideth it self into Three parts and none can subsist without the other for the fire is not the Light also not the wind which goeth forth out of the Fire 44. Each hath its office and Each hath its own Substance in it self and yet each is the others life and a cause of the others life 45. For the Woâ—â—â—â—loweth the fire up else it would be stifled in its fierce wrath 〈◊〉 would fall into the dark death even as the stifling is the true 〈◊〉 wherein the fire of Nature extinguisheth and no more draw â—â—â—bstance into it 46. Of all thiâ—â— have a good similitude in the outward World in all Creatures she◠〈◊〉 every Life viz the Essential Fire-life draweth substance to 〈◊〉 â—hat is its food to Ear. 47. And the fire of its life consumeth the substance and giveth forth the Spirit of the power out of that which is consumed and that is the life of the Creature 48. And you see doubtless very rightly how the Life ariseth out of Death it becometh no Life unless it break that out of which the Life should go fortâ— it must also go into the Anguish Chamber into the Center and must reach to attain the fire-flash in the Anguish else there is no Kindling 49. Although the Fire be manifold and so also the Life yet out of the greatest Anguish existeth also the greatest Life as out of a right Fire 50. Thus dear children of God in Christ we give you our knowledge and entent to ponder of We mentioned in the beginning that we would shew you concerning the Death of Christ First wherefore Christ must have dyed and secondly wherefore we must dye also and Thirdly rise again in Christ 51. This you see now in this description very clearly and understand our Great Misery that it hath been necessary for us that the word or Life of the Holy Light-world is become a Man and hath generated us anew in himselfe whosoever understandeth nothing here he is not generated or born of God 52. Do but see into what Lodging Adam hath introduced us He was an extract of all the Three Principles a total similitude according to all the Three-worlds and had in his Mind and Spirit the Angelical property in him 53. He was introduced into the holy power and substantiality viz into Paradise that is the divine substantiality he should have eaten of divine substantiality and have drunk the water of Eternal Life after an Angelical Manner as in the Book of the Threefold Life hath been mentioned at large 54. But he lost the divine substantiality and the Angelical property and Imagined into the out-birth viz into the Kingdom of the Earthly source or quality which the Devil had kindled in his Fall He turned his Eyes out from God into the Earthly God out from the divine Light into the light of this world 55. Thus he became captivated and remained in the Earthly source or quality and so he fell into the Earthly Corruptible source or quality which ruleth in him and filleth him it putteth a body on to him and breaketh or destroyeth it again and swalloweth it up into its own Essence into its Essential Fire 56. But being the soul was breathed in out of the Spirit of God viz out of the Eternal into Man so that the soul is an Angel therefore hath God assumed the same to himself again 57. And the power of the holy Light-world viz the Heart of God is entered into the humane Essence which lay shut up in death into the anguish Chamber of our Misery 58. He hath gotten into himself a soul out of our Essence he hath taken our Mortal Life into himselfe and introduced the soul through death through the Earnest severe fire of God the Father into the Light-world hath broken or destroyed death which held us captive and unshut the life 59. Now it may not nor cannot be otherwise wâ—osoever will possess the Light-world
outward Center viz from the transitory Life and introduce it into the free willing of God 33. And to that Now belongeth not a History onely or knowledge for one to say I Believe that is I know it or desire it and yet abide with the willing in the outward Principle viz stand in the outward seeking or Longing No! 34. The thing is this Ye must become born anew through the water and Holy Spirit Else ye will not see the Kingdom of God 35. It must be sincere or Earnest the Reasons willing must become broken it must be a living motion of the willing which breaketh quite through Reason and which striveth or fighteth against Reason 36. And though that indeed be not possible for the soul since it is become so very perished or Corrupted yet there is no better Council or remedy for it then that it should make it selfe with all its reason and thoughts as it were dead and incline and unite it selfe meerly and only into Gods Mercy and give it selfe up thereinto that there be no other Room left for Reason but that it must be compelled and Subdued 37. And if the willing do thus strike down Reason then it is as it were dead and yet there liveth but it becometh the right willings servant and yet there without that will be Lord. 38. For Gods willing must become Lord over Reason if Reason would make or do any thing vertuous which subsisteth before God 39. For nothing subsisteth before God unless it be generated in Gods willing 40. But if the willing turneth it self into God then the willings spirit becometh Gods child 41. Then also do subsist before God the Wonders which have been made or wrought by or with the Reason-spirit for they have been made in Gods willing and have become put out of the inceptive and set in the Eternal 42. And though indeed we cannot say that our work or Doings or that which we have made abideth Eternally yet the shadow or Image of the same abideth and though they truly and really abide in the substance yet but in the Mystery viz in the Divine Magia before the wisdome of God 43. Where onely the outward principle thereof breaketh or Corrupteth viz the outward Dominion in the four Elements 44. And there yet the Four will become set again into the One where then all Colours and forms or varieties of the four will become known with ALL WHATSOEUER is become generated therein 45. Therefore then a final day of separation is appointed by God wherein all shall be proved or Tryed through the Fire what is generated in the willing of God or not where Each Principle will reap its own 46. And there Much of Many Mens works will abide in the fire because they were not become generated in Gods willing for Nothing impure goeth into God 47. But whatsoever is generated out of another Magia that is not Pure of which we have the Earth for an Example which is perished 48. Doest thou ask Why Answer The Devil with his Legions sate in his Creation where really he was Created an Angel in the Sulphur or in the CENTER of Nature out of which the Earth afterwards became Created he hath awakened or stirred up the fierce wrath in Nature 49 So that the Earth hath an Evil impure seeking or Longing although it is become shut up in Death and reserved for Putrifaction 50. Where it shall be proved in the Eternall Fire and come again into whatsoever it was before the Creation viz into the Eternal Magia of the Eternal Nature The Fourth Chapter How a Man must Live that he may attain the Liberty of God and how the Image of God becometh destroyed Also of the state of the wicked after the Dying of the Body 1. NOw then seeing all is included and shut up in Gods willing whatsoever is become generated in Nature therefore thus we understand that Nothing can enter into Gods willing unless it became generated or Made in Gods willing and so we understand Clearly that it is necessary for us that we with all our Reason and Thoughts give up our selves into Gods willing 2. And so labour with the Hands in the world and seek and make food for the Belly and yet not at all set our willing thereinto so as to accompt any earthly thing our Treasure 3. For where our willing and Heart is there is also our Treasure Is our willing in Gods willing then we have the Great Mystery of God out of which this world as a similitude hath been generated and so have both viz the Eternal and the Corruptible and yet more we bring the wonders of our works into the Eternal Mystery for they hang or cleave to the willing-spirit 4. But if we turn away our willing from the Eternal into the Earthly Mystery and accompt Money our Treasure and the Beauty of the Body for our Lustre and honour or authority and power of our Best Jewel then our willing is captivated in the same and so now hangeth onely to the Looking-Glass and attaineth not thâ— liberty of God 5. For the Looking-Glass viz the outward Kingdom shall be tryed through Fire and the fierce wrath shall be severed from the Pure where then the fierce wrath will be an Eternal Burning 6. Now if Reason introduceth the soulish Minde with the willing spirit of the soul in which the Image of God and the right true Man standeth into the outward Looking-Glass viz into an Hypocritical seeking or Longing then indeed is the Image and right true Man captivated therewith and infected with the outward Magia viz with the seeking or longing thereof 7. Where then the Image putteth on the outward substantiality not onely as a Garment but it is an infection and totall mixture 8. Though indeed the soulish-fire mixeth not it self with the outward Kingdom yet the souls willing-spirit which is Magical mixeth it selfe and so the Image of God becometh destroyed and altered into an Earthly where then the souls fire-life remaineth rough and hath in the willing-spirit an Earthly Image 9. So now if the body breaketh and dyeth then the soul reteineth its Image viz its willing-Spirit and now is departed away from the Bodies Image for in the dying is a Severing asunder and then the Image appeareth with and in those things which it hath received into it self wherewith it is become infected and that source or quality it hath in it self 10. What it hath loved here that hath been its Treasure whereinto the willing-Spirit hath entered and according to that also the soulish Image figureth it self 11. Hath any turned his heart and Mind into Pride state and Courtliness in the time of his life then that very source or quality continually springeth in the souls fire into the Image and flyeth forth over the Love and Meekness viz forth over Gods liberty and can not possess nor apprehend the liberty 12. But it floweth up thus in it self in
breaketh and he that loveth the same is bereaved thereof 27. And he is like one who in a great water buildeth his house upon the sand and the water carrieth away his house and so it is also with the Earthly Hope 28. O Child of Man thou Noble Creature let it not have the power it costeth thy Eternal Kingdom seek thy self and find thy self but not in the Earthly Kingdom 29. O how very well is it with him that findeth himself in Gods Kingdom who draweth on the heavenly and divine Mystery and entereth thereinto 30. All the Ornament and Bravery of this world is Dung in respect of the Heavenly and is not worth a Mans setting his Love upon it 31. Although it be so that it must yet be brought to the Wonders to which End also God hath Created it that Man understand the outward Man should open the Wonders of the outward Nature viz in the outward Mystery both out of the Earth and above the Earth 32. All whatsoever the Starres can do and the Earth hath in it should Man bring into Wonders into Forms and into Being and Substance according to the Eternal Figure which became seen in Gods wisdome before the Times of the World 33. But he should not set his willing therein and Esteeme that for his Treasure but for his Joy and Ornament he may use it but with the Inward Man he should labour in Gods Mystery and then Gods Spirit helpeth him also to seek and finde the Outward 34. Seeing then we are through the Heavy fall become so perished that our Mind is become turned out of the heavenly Mystery into the Earthly as into the Looking-Glass so that we are found as it were half dead therefore it is highly necessary for us that we go quite forth out of the Earthly with our Mind and willing and seek our selves first before we seek the Earthly Beauty and Ornament that we may first learn to know where we are at home and not make our Mind Earthly 35. For though Man standeth clearly in the Image of God yet he is in a Three fold Life but if he loose Gods Image then he is only in a Twofold 36. The First Life is the Soules Life and it originally ariseth in the Fire of the Eternal Nature and standeth Especially in Seven Forms all according to the Spirit of Nature as in our second and Third Book is expressed and declared 37. And the Second Life standeth in the Image which is or becometh generated out of the fountain of the Eternal Nature viz out of the souls Fire which Image standeth in the Light in another source or quality and hath its living Spirit as you may find it in Fire and Light 38. For the source or quality of the Light is not as the source or quality of the Fire and yet the Light existeth out of the Fire where a Man is to understand in the source or quality of the Light the meek pure amiable Spirit and in the source or quality of the fire the Cause thereof 39. As you see that out of the fire the Air Originally ariseth which is the Spirit and the Air also is understood to be in Four Forms as First one Day according to the fierce wrath of the fire and Secondly a Moist or damp one viz water from the harsh astringent attraction and Thirdly a Meek one from the Light and Fourthly a swelling rising one from the fierce wrath of the fire-Crack 40. Wherein we then understand that the Light in all Forms is Master for it hath the Meekness and is a Life which becometh generated through the fierce wrathful Death viz through the Anguish source or quality in the sincking down viz as another Principle which subsisteth in the fire without feeling and yet hath its feeling in it self viz the Laudable worthly Relish 41. Wherein then we understand that the water becometh generated through the Death through the sincking down through the fires Anguish and we understand further how yet it is no Death and yet it is a Death 42. But the Light maketh it Sprouting so that there is a Life therein which life standeth in the Lights Power wherein the life sprouteth out of Death 43. And understand the Substantiality viz the Comprehensibility or Palpability for or to be the water which is dead in it selfe but the fire-life and the Lights power is its Life 44. Thus the substantiality is esteemed as it were dead where the Life is its own therein and possesseth and generateth it self in it self 45. Wherein the Death of the substantiality must give the Body thereto as is declared in our Third Book where then in the light-Light-life and in the water of the Death we understand two forms and according to the Anguish in the Fire the Third 46. As First in the Anguish of the Mortifying or killing in the fierce wrath of the Fire we understand a fierce wrathful water which in respect of the first four forms to Nature viz harshness bitterness anguish and fire is like Poyson and is also Poyson a hellish substantiality in the fierce wrath according to the original of the first Principle wherein Gods Anger springeth or floweth up 47. And Secondly we understand the other water in the Lights Crack in which the source or quality sincketh down quite through the Mortifying and in the Death becometh like as it were nothing for in the Nothing the Eternal Liberty viz the Eternal Abyss of the Eternity becometh attained 48. And if then the incomprehensible Light in that very sincking down into the Eternity shineth or discovereth it selfe and alwaies filleth the sinking down then sprouteth forth in the Light the power of the Light viz the Life of the demersed or sunck down Death 49. For the fierce wrath of the Fire abideth in the fierce wrathful source or quality of the fierce wrathful water and goeth not along into Death also it cannot be for the fierce wrathfulness is the stern Almighty life that cannot dye nor attain the Eternal Liberty for it is called remaineth to be in Eternity the nature-Nature-life 50. And though indeed in the light-Light-life there is found also a Nature yet it is not painful odious or Enemicitious as that in the Original of Nature according to which God called himselfe a zealous jealous Angry God 51. For in the Light-source or quality the water which is sunck down through death into the Liberty becometh a source water of the Eternal life of Joy in which the Meekness and Love Eternally flow up 52. Where then there is no more sincking down but a sprouting which is called Paradise 53. And the movinng out of the waters-source is called Element that is the pure Element in the Angelical world 54. And the Cause of the fire in the Light is the Eternal Firmament wherein the Eternal skill and knowledg in Gods wisdom becometh opened as we have a similitnde hereof in the Firmament and Starres 55. Thus we understand two worlds
us into the divine Mystery 21. And then Thirdly we are to Consider the Magick Kingdom of this world which also burneth in us and vehemently draweth us into its wonders for it willeth to be manifest 22. And Man is become Created therein to that End that he should manifest that same Mystery and to bring the Wonders to Light and into forms according to the Eternal wisdom 23. Now then seeing he is to do this and that he thus burneth in a Threefold fire therefore the right Spirit in which the Angelical Image sticketh hath great weariness and is in great danger for it wandereth upon a very smal Bridge 24. For it hath two Enemies which continually draw it each would be in the Image and bring its sourcive quality thereinto as viz the Inward fire and also the outward Fire the inward Kingdom of the fierce wrath and also the outward Earthly Kingdom of the Looking-Glass and thus the right Image sticketh in the Midst in the Squeezing Press 25. For the Inward Kingdom will through the outward open the Wonders 26. But being it is too sharp therefore the outward Kingdom fleeth away before the Inward and graspeth after the Midlemost viz after the Image which standeth in the Liberty of God and so fleeth and slippeth it self into the Image for it all graspeth after the Heart of God that is after the Center of the Kingdom of Joy 27. Therefore now it is necessary for the Image that it defend it selfe and not let in the Earthly Guest much less fiery and yet becometh generated cut of Both viz out of the fire the Life and out of the outward the Wonder 28. Therefore it is highly necessary for Mans Image that he lead a sober temperate life and not fill himself with the outward Kingdom for else it maketh an indvvelling in the Noble Image 29. And vve understand herein the mighty strife in Man about the Image of God for there are Three that strive about it as first the stern strong fire-Life and then Secondly the divine Life and then Thirdly the Earthly Life and so the Noble Image sticketh in the midst and is drawn of Three 30. Now it is necessary for it that it hide it selfe with the Faith in the Mystery of Hope and stand still in that same Mystery 31. Where then the Devil in the inward fire-life continually rideth forth into the outward earthly life in pride Covetousness and falshood or wickedness over the Noble Image and would introduce it into the fire and anguish life and break or destroy it 32. For he supposeth continually that the place of this world is his Kingdom he will suffer no nother Image therein 33. Now thereupon the Noble Image falleth into the Cross and Tribulation into anguish and necessity here there belongeth strife to it to fight for the Noble victorious Crown or Garland of Gods Image 34. And hence originally ariseth Prayer so that the Image continually goeth forth out of the introduced Earthly substance or Being and also out of the proud stately hellish abominations with the Prayer and continually Entereth into Gods life into his Love 35. And thus the right Image continually killeth the Earthly Adam and also the hellish pride and state of the Devil and must alwaies stand as a Champion 36. And it is most necessary of all for it that it should insinuate it self into Patience and Cast it self under the Cross and continually Spring or flow up into the Love 37. For that is its Sword wherewith it slayeth the Devil and driveth forth the Earthly substance it hath no other sword wherewith to defend it self then the Meek water of the Eternal Life and that the proud stately fierce wrathful Spirit relisheth not for it is his poyson and he fleeth before it 38. Now if we will rightly demonstrate the Tree of Christian Faith then we say Its Root standeth in the Mystery of the Hope its Sprouting standeth in the Love and its Body in the Comprehension of Faith 39. That is where the Image through its earnest desiring presseth into the love of God and comprehendeth or attracteth the Substantiality of God that is Christs Body that is now the Corpus or Body wherein the Tree standeth groweth florisheth and bringeth forth fruits in Patience which all belong in to the Angelical world 40. They are the Souls food wherein it eateth and refresheth or quicken its fiery Life so that it is transmuted or changed into the Light or Meekness 41. And thus the Tree groweth in the Paradise of God which the Outward Man knoweth not and Reason apprehendeth it not 42. But to the Noble Image it is very well to be known that will then when the outward life breaketh be manifest and all its works follow after it in the Mystery of Hope into which it hath sown 43. Therefore should none who will travail in the Path of Gods Pilgrimage propose or purpose to himselfe to have in this world Good and frolick Dayes with worldly honour but Tribulation Scorn reproach and persecution attend him every hour 44. He is here onely in a vale of Misery and must continually stand in strife for the Devil goeth about as a Roaring-Lion he stirreth up all his children of Malice and wickedness against him 45. He is accounted as a Fool he is unknown to his Brethren his Mothers house scorned and despiseth him 46. He goeth away and soweth in Tribulation and is anxious but there is none that apprehendeth it or into whose heart it entereth every man supposeth his Folly plagueth him thus 47. Thus he remaineth hidden to the World for he is with his Noble Image not of this world but born of God He soweth in Tribulation and reapeth in Joy 48. But who shall express his Glory which will be his wages or who shall speak of the Crown or Garland of Victory which he attaineth 49. Who can express the Crown of the Virgin of Gods wisdome which the Virgin of Gods wisdome setteth upon him where is there such a fair beauteous One For it excelleth the Heaven 50. O Noble Image Thou art indeed an Image of the Holy Trinity of God in which God himself dwelleth God setteth upon thee his beautifulest Ornament that thou shouldest Eternally Exult in Him 51. What is I pray the substance of this World seeing it breaketh or Corrupteth and bringeth a Man onely into anguish Cares encumbrances and misery and besides into Gods Anger and breaketh or destroyeth his fair Image and draweth a Vizard on to him 52. O how great a shame and reproach will that Man have of it when he shall thus appear at the Judgment Day of God in a beastial Image besides that which followeth hereafter that he shall abide eternally therein 53. Then Lamentation beginneth there will be sighing waiting and howling for the Lost Earnest Penny and Talent which cannot be reached or attained again Eternally 54. There shall the Image stand in Eternity before
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
it selfe viz chiefly in Four Forms as in Fire Air water and Earth or Flesh 11. And though clearly it thus standeth therein yet it is in this no more then a Beastial Life For its Reason cometh to it from the Constâ—llations and findeth that the Sun and the Constellation maketh a Tincture in the four Elements whence the Reason and qualification or working cometh also pleasure and displeasure 12. But it is not by farre yet the right humane Life for this Reason seeketh no higher but only it self in its wonders 13. Yet there is in Man a Desire and a great Longing or panting after a higher better and Eternal Life wherein there is no such source quality or Torment 14. And though it be clear that Reason apprehendeth it not nor seeth it not yet a Mystery lyeth in Reason which there tasteth and knoweth it whence the seeking existeth 15. Whereby we know that the same Mystery is together implanted in the first Creation and is Mans own and thus find that it standeth in a desiring or Longing viz in a Magick seeking 16. Further we find that with that Mystery we are in a strange Lodging for our House that the same Mystery standeth not in the spirit of this World for that apprehendeth it not also findeth it not whereby then we know the heavy fall of Adam 17. For we find that Mystery in the willing of the Mind first that it is a secret fountain Spring which openth it self in another Principle 18. Secondly we understand also that that Mystery standeth hidden in the fire in the Anguish source or quality and openeth it self through the Anguish of the willing 19. And then Thirdly we find how that same Mystery is held captive by the spirit of this world 20. And as the Outward lifes Reason hath Might or ability to enter thereinto and to destroy it so that that mystery cometh not to the Light in that it covereth the same so that the Genetrix cannot generate and so abideth as a Mystery hidden 21. And so then when the Body breaketh then the willing hath nothing More which can open the Mystery and thereupon the fire or Souls spirit abideth in the Darkness and the Mystery standeth Eternally hidden in it as in another Principle 22. Thus we know that Mystery to be Gods Kingdom which standeth hidden in the soul which giveth a longing pleasure and desire so that it Imagineth in that Mystery 23. Where then it becometh impregnated magically in that Mystery out of which the willing existeth to it to go forth out of the Fire-life into the Mystery of God 24. And so now if it lifteth up the willing and casteth it from it into the Mystery then the willing becometh Impregnated in the Mystery 25. For it is longing and attaineth or cometh to be the Body of the Mystery viz the substance of the Mystery which is Gods substance which is Incomprehensible to Nature Thus the willing draweth Gods similitude or Image on to it self 26. So now when the willing is generated out of the Souls Fire then it standeth indeed also with its Root in the soul and so between the willing and the soul there is no parting or renting but the willing thus becometh ONE spirit in or with God and becometh the souls Garment so that the soul in the willing becometh hidden in God 27. So that though it dwelleth in the Body yet nevertheless it is with its willing environed and hidden in God and is thus in the willing which is the right earnest Faith a Child of God and dwelleth in another world 28. This now is not so to be understood like a Historical willing whereby Reason knoweth that there is in it self a desire after God and yet holdeth or reteineth that very desire captive in Evil or wickedness so that the willing cannot go out from the soul and enter into the Life or Mystery of God but maketh Opinions and setteth the willing inthe Conjectures 29. Wherein then it cannot reach the Mystery and so abideth in the Conjecture or indeed altogether hidden in the soule in which it is directed and pointed or put off to a Future thing whereby Reason holdeth the will Captive in the Longing or lust of the Flesh in the Syderial Magia and continually saith to Morrow thou wilt go forth and seek the Mystery of God 30. Verily there is no own or self ability of finding it This Opinion deceiveth itself so also the Liberty is in no Conjecture or Opinion where the will may Enter in and behold God that Reason need to Image or Contrive to make or to do somewhat and so therewith to be pleasing to God 31. For there is no righter way then onely to go with the willing out from Reason and not will to seek it self but Gods Love to cast it selfe wholly into Gods willing and to let all lye which Reason casteth in the way 32. And though there were great sinnes and forepast Lusts into which the Body was Entered onely to go above them with the will and Esteem Gods Love greater †theâ—orbid â—orbid Pleasure of sinnes 33. For God is not an áccepter of sinnes but an accepter of the Obedient free willing he letteth not sinnes into himself 34. But a humble lowly willing which goeth forth out of the house of Sinnes and willeth sinnes No more but sincketh it self out from Reason into it Love as an Obedient humble Child that he accepteth for it is pure 35. But so long as it sticketh in the Opinion and Conjecture it is surrounded with the Opinion and is not free 36. But now seeing then God is free in himself from the Evil or wickedness so must the willing also be free and then it is Gods similitude Image and propriety for What comes to him into his Liberty he will not cast that away as Christ Teacheth us The Third Chapter VVhence Good and Evil Love and Anger Life and Death Joy and Sorrow Cometh and how the VVonders of Nature appear in the Free will of God And yet the Liberty of God mingleth not it self with the Wonders of Nature 1. ANd understand us further in this Manner We apprehend and have it sufficiently made known to us even in the Holy Scripture as also in the light of Nature and in All and Every thing or Substance that from the Eternal Substance all proceedeth both Good and Evil Love and Anger Life and Death Joy and Sorrow 2. Yet we cannot say that therefore Evil and Death Cometh from God for in God is no Evil also no Death and in Eternity no Evil goeth into Him 3. The fierce wrath onely proceedeth out of the fire of Nature where the life standeth as in a Magia where one form desireth and awakeneth the other whence the Essences of Multiplicity Exist out of which the wonders become generated in which the Eternity manifesteth or revealeth it selfe in Similitudes 4. And yet we must say that in Gods willing there is a desiring which there