is the True Ground and Apostolick Foundation 16. His reproaching and contempt giveth me and My Conscience no stumbling block but it rejoyceth me that I shall suffer reproach and contempt for the sake of the Deare Name of JESUS CHRIST and I account it as sent from God and an Exercise of Faith 17. For our Saviour CHRIST left us this at last that when they would persecute contemne despise reproach us and speak all manner of Evill of us for his Name sake if it be false that we should then rejoyce and be glad For if they have called the Master of the House Beelzebub what will they may they not doe concerning them of his Houshold the Disciple is not better then his Master 18. In Persecution the Crosse and Tribulation we shall Enter into the Kingdome of God The Crosse Driveth us on to Consider that we should continually Cruefie our Corrupt perished Man and give our selves up continually into the Love of God in Christ that the New Man in us may arise grow and Live in God 19. Also I Desire not to rage against the Writer of this Libel or to contemne him but to answer for my self against his Malicious charge against me for he treateth therein against God and the Love of our Neighbour also against his own Conscience in that he layes to my charge and falsly wresteth my Writings which he himself doth not understand therefore he judgeth his own Heart seeing he knoweth nothing of me and yet pronounceth me a Devill 20. Surely that I should write concerning my self as if I were a Great Master of the Scriptures or Arts and Sciences of the Schools or Universities of this World that is NOT so I am a poor simple Man and have my Skill and high knowledg not from Art or from Reason neither have I sought so Great Art but from my Youth up have sought only the salvation of my Soul how I might inherit and possesse the Kingdome of God 21. But after I found in me a powerfull Opposition viz. the Driving in Flesh and Bloud and the Mighty strife between the Womans and the Serpents Seed I then once set my self so hard in strife against the Serpents Seed and my own Corrupt Nature yet through the assistance of God that I supposed I should overcome and break that innate evill Will and Inclination and unite my self to the Love of God in Christ to hide my self in the Heart or Bosome of God from the terrible Tempest of the Anger of God and the fierce wrath of the Devill that Gods Spirit might rule Drive and Lead me 22. I purposed to keep my self as Dead in my innate forme and Condition till the Spirit gat a form in me and that I laid hold on him that I might lead my Life through and in Him 23. Also I purposed to Will nothing but what I apprehended in his Will and Light he should be my Will and Deed which indeed was not possible for me to Doe and yet I stood in the Earnest purpose and resolution and in very earnest strife and Battle against my self 24. And what thereupon came to pass none may well know but God and my ownsoul for I would rather lose my Life then Depart from that 25. Thus I wrestled in Gods assistance a good space of Time for the victorious Garland or Crowne of Victory which I afterwards with the breaking open of the Gate of the Deep in the Center of Nature attained with very great Joy whereupon in my soul a Wonderfull Light Sprung up which was strange to the wild Nature 26. Wherein I first apprehended what God and Man was and what God had to Doe with Man Which I never understood before neither did seek in such a way but as a Child that hangeth to its Mother and longeth after her so did my soul after this Light but with no knowledge beforehand what should or would come to passe but as as a simple Child 27. I little understood the high Articles of Faith before only after the Manner of poor Lay people much lesse Did I understand Nature till the Light in the eternall Nature began to shine to me whence I became so very much Delighted and ravished that I began and would needs write downe my knowledge for a Memoriall 28. For the Spirit picrced through and through like Lightning and saw into the Ground of the Eternity or as a Tempest passeth on what it Driveth that it Driveth so it went in me I began to write as a Child at Schoole and I wrote thus in my apprehension and zealous Driving continually on and on and only for my self 29. I supposed all my life Long not to be knowne thereby to any Man but minded to keep it by me all my Life long for a Memoriall though indeed it was continually given to me to write of Things to Come as if it were for Many as if it were a work laid upon me which I must undergoe 30. I found mightile the will of the New kindled Light-spirit but my soul was to it and in it as a Child without understanding It went thus into its Mothers Garden of Roses and Did as a Servant in Obedience and all was given me after a Magicall Manner to set it Down in Paper 31. For I wrote only my Mind sense or Thoughts as I understood in the Deep and made no Exposition upon it for I supposed not that it should come to be read by other I would keep it for my self else if I had knowne that it should have been read abroad I would have written more clearly 32. Also the Labour of my Spirit in it and with it was a continuall Exercise wherein my soul Dived the longer the deeper into the Mystery of the Eternall Nature as a Schollar which goeth to School and strenuously execiseth himself 33. For the Spirit of the Light loved my Soul exceedingly as the impartiall Reader will see therein how the Spirit hath exercised it self and repeated many things very often and ever Deeper and Cleerer from one step to another it was the right Jacobs Ladder upon which my soul climbed up through Gods Will whom it also pleased so to exercise me and to bring me into the Heavenly School into the Holy Ternary 34 Concerning which the Libeller knows Nothing as his reproachfull writings testifie that he understandeth nothing therein but writeth like a History from the School of this World which I leave to its owne worth but he boasteth unjustly of Enlightened Eyes seeing he useth them for a reproach against the Children of God 35. Now this is THAT Book which I wrote in my Childhood when I was but an A. B. C. Schollar which the Libeller takes upon him to Judge But it was taken away from me by Satans Suttlety who thought to make merry with it so that I knew not of it in Three Years where it was I supposed it was quite gone a great while before 36. Moreover I was bereaved
be preferred Number X. 600. THe Libeller hath very fleshly or carnall Eyes upon that which I have written which is that The Man Adam before his first Imagination before the Woman was made had a Powerfull Body and that he had no such Members for Propagation he will meerly have it to be an Earthly Man 601. The Libeller understandeth not that the kingdome of God Consisteth in Power and that the Image of God was Created out of heavenly Substantiality and that the bright Angellicall Image was Lord over the Outward Life that Man had not such grosse Beastiall Flesh till the Image became shut up in Death as God said The Day that thou eatest thereof thou shalt dye 602. He understood or meant not the Outward he dyed not to the Outward Life but to the Noble Image of Gods power the Spirit of God departed from him thus the Image out of Gods Substance came to be in the Nothing viz in the Eternall Death without source quality or operation 603. If ADAM had not Imagined according to the Earthlinesse then had not EVE been made out of him but he himself would have been able to have generated after a Magicall Manner He had the Matrix and also the Limbus he was Man and Wise before his Eve was a pure chast Masculine Virgin of God 604. Therefore must the Second Adam againe be borne or generated of a Virgin without the concurrence of any Man and be like the first Image in which the Divine Light exercised the Dominion 605. Though likely it was not manifested to Mens Eyes in Christs Time we had not heavenly Eyes yet then he was the Light of the World as himself saith Such a one also was Adam before his sleep before the Imagination into the Earthly kingdome I understand in my Book not a power-body according to the outward World but according to the Image although the outward was totally much otherwise then it is 606. My Libeller you suppose that at the Last Judgement day another Man will arise other than Adam was before the Fall Gods purpose must stand the first Image must come againe and even in †such a forme as God Created it to Eternall Life 607. Or can you not in the Light of Nature understand somewhat thereof how the Soul is ashamed of the Members of the Beastiall Birth and the Beastiall Impregnation doe you not feele it in you 608. Tell me if we were Created Beastiall in Adam whence the shame proceeds that the poor Soul is ashamed of the Bodyes desormity and of its propagation 609. Do you not say that those Members became manifested on Adam and Eve after Sinne and that they were ashamed that according to the Outward Man they were become Beasts they saw not what the Outward Fiat had made in the Sleep till the Earthly source or quality awaked then the Soul became ashamed that out of an Angel a Beast was come to be 610. While the Earthly Kingdome stood hidden so long the Soul knew it not but when it drew into the Soul then began sorrow and horrour before the Abysse for the Soul saw its Roote which the Outward Body and Spirit understood not 611. Or do you suppose that Adam was created to Mortality O no! But to the Eternall Life in Paradise with Paradisicall source or quality and with a Body which was sit for Paradise which was like to Paradise But of this no more here In the Book of the Becoming Man or Incarnation of Christ and in the Book of the Threesold Life also in the Three Principles it is expressed at Large read it there Number XI 612. COncerning the Last Words in the Book where it standeth written thus Though Peter or Paul had written otherwise and that I had set it down thus That Moses was not by at the Creation but wrote the Creation from his predecessours Mouths the Libeller takes on at it and braggeth stoutly with a storme against Abel he will suddenly kill him and have in Hell 613. Hearken Libeller that which is said of Peter and Paul though Poter or Paul had written otherwise is spoken in way of a Proverb it is not that Peter and Paul have written otherwise but the Cryers at Babel the Grace Electioners the Cripple Electioners at Babel Cry out thus hath Paul written thus Peter thus another and draw it to their Conceits against THOSE I set THAT though Peter or Paul had written otherwise Men should look to the HEART upon Gods Grace and his Promise and not hang or depend upon their Conceits that urge the Apostles words for them 614. It is not my entention to blame the high Apostles but the Cripple Electioners such as thou art who draw the Scripture about by the haire of the head and leave out the Love of God which willeth not the Evill thou pervertest my Minde and Thoughts therefore thou art a false wicked Evill Electioner 615. As to Moses where I say there sticketh yet much in the Mystery in Moses Writings I have NOT said that he hath written wrong it is briefly and summarily written and needeth an enlightened explanation 616. For a Philosopher resteth not unlesse he have the Cemer of a thing after such a meaning have I written of Moses that a richly spirituall explanation were necessary what have I done to the Libeller thereby he seeketh cause where he can he must be a right Contender seeing he fouldeth up all and wheeleth it about it is no otherwise with him than in an Academy where he gets cause of contention likely some other might come who would wipe his Nose for him who also had Hornes 617. He need not contend with me I have written for my self and not for the Grace-Electioners much lesse for the New Babel which Sprouteth up in the Libeller it thrusteth out the Hornes already it will soone be borne only it sticketh yet in the Margin it is now high time to prepare for the Gossips Gift 618. If the Libeller had not a Minde to reade my Book he might have throwne it away at the first Leafe what need he seek in it for so much Evill Sure he hath an Evill Minde full of fierce Wrath that thus venteth it self whereas it is not his Calling or Employment He might only have that while thought upon his Mammon or have taken care of his Soul before he had Judged and Condemned other people But Pride hath set him on Horseback to ride over-a Weak Man 619. But it cometh to passe many times that a Little one beateth a Great one let him not rely too much upon Art for it exposeth many a Man to derision wer Gott vertraut bat woll gevaut ob with vse welt thut bassen Ich trass ausf Goft Et wird mith nit berlassen Who in God trusts Builds sure not Lusts Though the vaine World do hate me I trust in God He never will forsake me If they have called
The Reminder of Books written BY Jacob Behme viz. I. The First Apologie to Balthazar Tylcken for the AVRORA written Anno 1621. II. The Second Apologie in Answer to Balthazar Tylcken for Predestination And the Incarnation and Person of CHRIST and of the Virgin MARY Dated 3. July 1621. III. The Fouer Complexions written in March 1621. IV. The Considerations upon Esaiah Stiefel's Booke concerning The Threefold State of Man and the New 〈◊〉 Dated 8. April 1621. V. The Apologie in Answer to Esaiah Stiefel Concerning Perfection Dated 6. April 1622. VI. The Apologie in Answer to Gregory Rickter Primate of Gerlitz for the way to Christ c. 10. April 1624. VII Twenty five Epistles more then the 35. formerly Printed in English with 2. as prefaces before other of his Bookes the last of those heere printed is Dated 23. May 1624. 5 more after without Date which make 62. in all also 1. Epistle more of his own hand writing and 1. of Dr. Charles Weisners relating much of J. B's Life Englished BY JOHN SPARROW LONDON Printed by M. S. for Giles Calvert at the Sign of the Black Spread Eagle at the West End of St. Pauls 1662. The Englishers Preface to J. B's Apologies Courteous Reader IN the Life time of Jacob Behme some Learned Men there were of his own Country that highly prized and Esteemed his writings though others Judged and found fault with them to whom the Authour in his Answers hath clcerly made it appeare they have NOT understood his Meaning but injuriously made their own mistaken Sence the Ground of their Censure it is no wonder therefore that among us of another Language who have but a Translation wherein much of the accuratenesâ—â— and apt expression of an Author is lost that men here also finde such fault with them as they doe but if it be examined their want of the true apprehension of them will be known to have caused that negligent and heedless Opinion that his writings are not to be understood yet it hath proceeded so farre that those who think they apprehend his Deepe Matter are suspected by some Academick wits to be but miss-led into such a conceit But those Eminent persons his countryMen and adversaries have not once charged him with writing things not Intelligible though indeed themselves have not rightly perceived the Authors meaning as is apparent in these FOUR Bookes of Apologie or Defence in answer to the few objections to some things contained in that Doctrine set down at Large in the Treatises of his Sublime Mysteries if they be read and weighed in the Balance of Due Consideration The FIRST Apologie was an Answer to Balthasar Tylcken who wrote a treatise against severall Clauses in the Aurora concerning the knowledge of God in and by Nature whereas though God in himself be totally Incomprehensible and unmanifested in his Abysse yet Nature is his Manifestation or Revelation for if his Omnipotent power did not shew it self by making it self discernable it would never be known but remaine hidden Eternally and indeed all the effects which we perceive to be wrought and produced at anytime in sensible things are brought to passe by the same Powers that have and doe and will work from Eternity to Eternity perceptibly in GOD. All that is in GOD is only Goodness his very wrath is his Fire and the cause of his Light and Glory in himself and therein is most just and Good also for the punishment of the perversness of his Creatures whom he made like himself very Good and gave them power to Continue so but they being Creatures were made out of Darkness and being Created and brought into the Light could and did love themselves and all Creatures without the Light or that loose the Light are but Darkness and by that meanes Exalted their Darkness above the Light in them which is truly Selfe-Love and the roote or spring of all Evill which God cannot DOE nor BE but that we might be able to get out of the perdition we are fallen into God in his infinite Love and Mercy to all men in and from Adam and Eve they two being one Flesh hath given in the Light of their Life the Spirit of Adoption the Spirit of Christ his Sonne the Seede of the woman the Promised word the word of Faith in our Hearts which in US hath Power to overcome all the works of Darkness and to bring us to his marvelous Light the Light of Eternall Life which also teacheth us to deny our selves and all ungodly Lusts of the Flesh to take up our Crosse with Patience and so follow or imitate Christ in Newness of Life and inward hearty Holiness of Conversation God indeed Cannot deny himself because his Darkness that is his wrath is alwayes subservient to his Light and Love which Eternally is his Life and cannot be otherwise but WE must Deny our selves and then our Darkness will give it self up into the Light also in us If we follow or be like his Light we are Children of the Light which ruleth in us and if we live according to his Darkness we are Children of Wrath and at length if we convert not shall be confirmed Children of Perdition All that have the dispositions or qualities inwardly or Outwardly of Love and Gentleness Kindness lowliness or humility sincerity Truth righteousness vertue honesty chastity temperance purity and Holiness are undeniably GOOD On the Contrary the wrathfull fierce Envious proud surly churlish wanton vaine stubborne obstinate crafty false Lyars injurious intemperate violent are accounted bad or EVILL and they are so indeed now that which is Evill cannot be like Gods Love but here is the generall mistake all Men consist both of an Outward and Inward Man that which the outward Esteemes Good is so as it is a similitude of that which is inwardly Good but since the outward Man which is framed of the Earth hath gotten the Predominancy in the Fall of Adam who thereupon dyed to the Inward Man that which most pleaseth the outward doth make it the more strong and rebellious against the power of the Inward and so by outward Good things not knowing how to use them by little and little destroyeth the Inward and therefore God in his Bowells of Compassion sends us that which is fittest for us to the weakening or dayly Killing and slaying of our Outward Man by tribulations afflictions Crosses and Contradictions or oppositions from others for the making us Conformable to the Image of CHRIST who was Tempted persecuted and afflicted and as the Apostle says he that will live Godly in this world must suffer Persecution this measure our Authour had from some as is manifest by their Objections and striving to bring his marvelous Gifts into dislike with those that knew not but the Censures cast upon him were right thereupon for the vindication of the Truth and for the sakes of those that were but beginners in the ways of Christ he then answered to the things that were laid to
his charge with such evidence that even his adversaries may be convinced and reconciled to acknowledg the same truth with him The SECOND Apologie was in answer also to a Booke of Balthazar Tylckens against Jacob Behme's hints of Predestination mentioned in some of his treatises written before the yeare 1621. whereby the greate Controversies between the Lutherans and Calvinists about the will of God and of Man are kindly Reconciled but he not apprehending the Ground and depths in them which resolve those Questions did very much oppose this Author also the Tutour to his children whose name was Dr. Charles Weisner did take greate distast at him likewise as may be seen by a Letter at the End of the Epistles herewith printed but by personall Converse with J. B. he received such Satisfaction and Content that he asketh God forgiveness for his former hard Opinion of the Author But Balthazar Tylcken wrote also against the Booke of the Incarnation and Person of CHRIST and of the Virgin MARY to all which the Author hath answered particularly in this Apologie The Next Treatise is concerning the Four Complexions Compiled at the Desire of some friends upon the necessary Occasion of a Person that was very much tempted afflicted and perplexed by Satan and therein he hath very exactly deciphered the Nature of the Cholerick Sanguine Phlegmatick and Melancholy complexions with their Effects upon the Soule that inhabits them as a House in this outward Tabernacle also the Cures and Remedies to make them advantagious to the Soules progress in the way to Eternity while it is in this Life that never any treatise was written before so fully briefely and yet convincingly as far as hath been Commonly knòwn either among the bookes of Philosophy or Divinity it was formerly translated into English by a worthy Person in very Elegant language which notwithstanding was thought to be the writing of another authour by those that delighted to reade him not having the same Phrase with his other Bookes for which cause I was induced to re-translate it though not in so good a stile into that kinde of Expression which makes it known to be one of his workes The following Piece was his Considerations upon a Booke set forth by Esaias Stiefel concerning the Threefold State of Man and of the Newbirth of the River flowing out of Sion and the New Jerusalem wherein are handled distinctly that Threefold State and Condition of Man also of the Resurrection at the Last Day what that Body is IN this Corruptible Body which shall rise againe and put on Incorruption and in what Manner with more plainness as I conceive then in his other Bookes After that is here placed his THIRD Apologie in Answer to a Booke of the same Esaias Stiefel concerning Perfection shewing what the Inward and Outward Perfection is which is attainable in this Life and which way we are to demeane our selves for the avoyding of the Errours incident thereto and for the establishing and Consirming the Truth Great Perfection was attained by some mentioned in the Holy Scriptures as Enoch in his walking with God and his Translation Moses when his Face shone like the Sun when he desecended from seeing but the glory that was left after God was passed by the Clift of the Rock whereinto God himself had put him least he should be consumed before that Glory of Gods Face Eliah in his Miraculous Life and taking up alive in a Chariot of Fire into Heaven Christs Transfiguration when his Face also shone like the Sun and his Garments were Bright like lightening in the presence of Peter James and John in Mount Tabor before his Death Stevens Face shining as an Angell when they Stoned him that he dyed and all the Prophets and Holy Men in their Miraculous Conversation upon Earth All these attained High Perfection in this Life our not such as when Mortality shall be swallowd up of Life yet the least among the children of God are of a perfect Heart Other many excellent enquiries are unfolded in this Treatise about the purity and impurity of the Holy Matrimonial Propagation as when Moses sayd to the outwardly Holy Miraculous people after they were brought out of Egypt with a mighty hand and were to have the Law declared to them be sayd come not at your wives and David and his Men when he desired Bread of the High priest was asked by him if the young Men had kept themselves at least from women to whom David answered the women have been kept from us these three dayes by which a great Mystery is hinted and exactly resolved in this Treatise The FOURTH of his Apologies answereth the scandalous reproaches of Gregory Rickter Chiefe Minister of the City of Gerlitz and Primate of the Country of Lusatia in Germany under prince Electour of Saxony wherein this Authors rare temper of Spirit and his deepe decision of the Matters layd against him are evident In it Men may see as in a Looking-Glasse the great hurt any doe to their own Soules who revile and reproach another contrary to the precept and example of our blessed Lord and saviour Jesus Christ who sayd when men revile you revile not againe But Love your Enemies doe good to them that Hate you and persecute you and pray for them that DESPITEFULLY use you that you may be the Children of your Father which is in Heaven If we did know how the wrath gets the upper hand when we forbeare earnestly to exercise our selves in the sincere love to every one without partiality and by respects we would be more diligent and watchfull over our own vile Hearts that we might preserve our Crowne of rejoycing which shall be put on to us in the World to Come from being defiled here by our remisseness it is worth our watching that neither the Devill nor Man may hinder or disappoint us of it The Last treatise is the residue of his Epistles to his friends wherein are many heavenly advices and Instructions in the wayes of God and of the New Birth also they informe us somewhat of his Conversation with Greate Persons and Officers of the Emperour and of the Prince Electour of Saxony a little after his Banishment out of Gerlitz among whom he was lovingly received and his writings and discourses well approved of by the Prince Electour himselfe also by his Councillours and Learned Doctors and other at the End of all is a letter from Dr. Charles Weisner about the whole transaction of that affaire between Gregory Rickter and Jacob Behme together with the opinion of Dr. Hoe one of the Chiefe preachers to the Prince Electour which signifieth how loath they were to Judg a Man whose Gifts they understood not but it doth no were appeare they either thought the Author did not himself understand them or that they could not be understood by others as some among us do These are the totall Remainder of of all his workes Extant either in Print or Manuscript which make up the Catalogue
expected in me and so how much I want of the Infinite effect of being able to dwell with the Eternall Burnings I may well account my self one of the unworthiest of the children of Men John Sparrow The First APOLOGIE To Balthazar Tylcken Being An Answer of the Authour concerning his Book the AVRORA Opposed by an Enemicitious Pasquil or Opprobrious Libel This Answer Written Anno 1621. By Jacob Behme Also called Teutonicus Philosophus Englished by JOHN SPARROW LONDON Printed by M. S. for Giles Calvert and are to be sold at his Shop at the Black-Spread-Eagle at the West end of St. Pauls 1661. A brief and well intended Answer of the Authour concerning his Book AVRORA against the enimicitions Pasquil or Libel in respect of some opposed and falsly recited Articles or Conclusions and ill-understood by this Libeller 1. INto what Calamity Misery Anxiety and great Perplexity we are plenged by the heavy fall of Adam is dayly demonstrated in that we have not only thereby obscured and darkened our Noble Image so that we cannot any more see or apprehend the Divine Light unlesse we become borne of God againe but also we have thereby awakened and made stirring in US the Originall fierce Wrath of the Eternall Nature so that the fierce wrath venome and poyson thereof is become Springing up and burning in us 2. Which is rightly called GODS Anger-Fire which should not become stirring and Manifest but continue shut up in the Center for it should remaine shut up in the Love in the Divine Light and be only a cause of Life and Mobility 3. Which so long as it remaineth shut up in the Light is a Spring or Fountaine of Joy and Knowledge but if the Light Extinguisheth is an Evill Opposite Poyson wherein nothing qualifyeth or operateth but meere self Enmity or Hatred where instantly all Love and desire of Good hath an End 4. As we poor Children of Eve must now feele in us with great paine sorrow and Misery how that fierce wrath stirreth driveth and vexeth us so that now we no more converse one with another in Love as Children of God but very venomously spitefully hatefully murtheringly and enimicitiously doe maliciously persecute dispise slander and reproach also rob Murther and doe all manner of Evill and alwayes wish death fierce wrath and all Evill one to another 5. Which great Misery and Evill is sufficiently to be traced in this Libell and out of what manner of Mind knowledge and Will it is flowen forth in that he undertakes not only to Misconstrue the words but also to wrest the whole understanding into a false meaning or sense and to pronounce the Authour to be a Devill and in a very vaunting reproachfull spitefull Malicious and Odious manner likeneth the Authours Will or Intent thought or sence and mind to the Devill without any knowledge of him who he is how he is or what Spirit 's Child he is whether he seeks God or this World 6. Thus he takes upon him to infinuate his innate poyson into the Heart thought or sense and Will or intention of the Authour all which is very horrible lamentable and Miserable in that he knoweth not himself or from what Mind his Zeal proceeds and in whose driving he runneth 7. He cannot see that his whole writing is a meer venomons Pasquil or Libel and Evill meaning or intention for though that which is spoken is not reproveable by him yet he can not leave it unreproached whereby a man may cleerly see out of what Spirit and Mind it is flowen forth and how the miserable fierce wrath hath ruled in him and yet he dares set in his Title that it is Christian-like and well intended 8. But if he would set any thing better in the room of it it might indeed be born with But I can find in all his Writing no Divine Knowledge and Light which yet he highly boasteth of as if he had an enlightened Mind and Thoughts and were Exercised therein 9. An Enlightened Mind or thoughts if the Light be from God proceedeth friendly and lovingly and instructeth a Man what he should Doe and leave undone it owneth others in a brotherly Duty it hunteth not Mens Minds into the Jawes of the Devill but they are Gentle in reproving and teaching with Good instruction They reprove in Generally they catch not hold of a Man Privately particularly and Singly and make not a Den of Theevery or Murther by the Good Way side 10. An Enlightened Mind which hath Exercised Thoughts as the Libeller would seem to have knoweth the Gifts of God that they are without End or Number that God Leadeth his Children Wonderfully and giveth to one a Divers gift to Expresse than to another as the Apostle also witnesseth the same 11. That God giveth to one from the gift of his Spirit to do Miracles or Wonders to another to interpret Tongues to a Third to Prophesie to a Fourth to speak with Tongues c. and all from the One only Spirit of God which thus speaketh from the Great Wonders of the eternall Wisdome of God and thus Driveth and teacheth the Children of God that the unmeasurable Wisdome of God may appear in his Children 12. If the Spirit of God ruleth in a Man then he is NOT Crafty suttle Deceitfull trecherous Lying astonishing ambitious but reproveable teachable and Meek he is not thorney prickley Misconstruing and vainly frivolous he suddenly apprehends what is in a Man and from what Spirit he Speaketh For the Spirit of God it self knoweth it self very well in a Man it needeth no Witnesse it tryeth the Heart and the Reins Soul and Body it speaketh the Truth and disgraceth or reproacheth no man it drives on all to that which is good and proveketh Men to Righteousnesse 13. But this whole Libell or Pasquil is nothing Else but a Misconstruing poysoning and disgracing he draweth the Scripture by the hair of the Head and corrupteth it that he may but take occasion to prick with Thorns besides he hath no right understanding of the Scripture that must serve him as he will have it meane that he may therewith satisfie his fierce wrath and bring it as fuell to his ficrce Fire that it may burn farre and neere and so make shew of his Deep knowledge though he should thereby tread his Brother Abel under his feet 14. And yet his knowledge which he hath here brought forth to the Day Light Concerning GODS Will is as to one part in Bibell and he largely buildeth the Babylonish Tower therewith as it shall be set before his eyes which for my part I doe unwillingly but now necessity requires I must doe it 15. Not for my own sake but for the sake of those whom he hath kindled with his envious fire and poysoned and hath insinuated into them very Erroneous Opinions especially concerning Gods Election of Grace therefore it behoveth me to cleere my meaning how I have apprehended it in Divine knowledge and how also it
of it before it was completed so much did Satan hasten to make merry with it or a Bonfire of it and heaped Crosses and tribulation also Enemies enough upon me of purpose to Rob me of my Noble Pearl 37. He exceedingly also covered me with his Thorne bush by my Opponents that he might bereave me of my Jewel till after THREE Years it was sent to me Written from highly Learned People out of my writings who earnestly exhorted me to finish it Then I saw that ym writings were still Extant and wondered at it that it had so hapened to them and understood that they had had them in their hands for TWO Years before and that all along One Good Friend had given them to another to write out Copies of them 38. I understood Also that they were in the Hands of Many Men altogether unknowne to me and that Many enlightened and Honest Pious Hearts had great satisfaction therein who sought not Poyson but a right may to the Divine Life and Christian Conversation therein 39. Who doubtlesse had not such venomous Eyes that the Aspect of the Serpent so suddenly slipped into the Center of their Mind and sought to pervert it but have left it to the Spirit of God and asked Instruction which also they obtained 40. But some of them are so highly Learned and wise persons that the Libeller may not well compare himself with them but I have not heard that any of them should say that the Devill was sitting therein I firmly beleeve that he is sitting in the Libeller in Mind Eyes Heart and Thoughts and suddenly infected him and drave him on to strife 41. For he acknowledgeth himself in the Introduction that he read it over in haste and had not leisure enough surely the Serpent had very suddenly captivated him and after that left him no time to ponder it but only to make Sport with it Certainly if the Libeller had searched further he had found out the Authour 42. And if he had written to me never so little to know how I came by such Meanings and Writings I would have written to him of it very friendly and Christianly this would have become a Christian well especially an enlightened Mind 43. But S r Libeller I conceive thereby that your Artfull Mind is standing in BABEL and would thereby slay ABEL therefore you must answer it before the Judgment of God let this betold you you must know that you have opposed the A. B. C. 44. God hath bestowed so much Grace that in the Second Book which is made we have written much cleerer then in the Pirst and also then you have written in yours The sense is a little Deeper opened to US then to YOU 45. You must know that I see YOUR Writings much better then your self understand them you would flee or soare alost to shew your self and yet your writings are but a fighting with a shadow in the Mystery of God all would be well and men would be at peace if you were not found to be a Scorner as also having a proud unchristian Mind 46. Read my Three Books of the Becoming Man or Incarnation of JESUS CHRIST how we must be conceived and enter into the becoming Man or Incornation of Christ and become New-borne in Christ and how we with Christ must enter into his Death and be buryed with and in him dye with him and Continually slay the Old Man also continually rise with and in Him and Eternally live in Him 47. Also read the Book of the Threefold Life of Man and ye will find the Elernall Divine Nauture and also the Outward Nature of the Starres and Elements a little deeper and More fundamentally Described then in your Libell or Pasquill you will well see what Divine knowledge is Moreover what man is to doe and leave undone and What Faith and Blessedness or Salvation is 48. Also you will find your Crippled and altogether Misexpounded Gracious Election rightly in the Ground that will better accord with the Apostolick Faith and understanding then yours 49. Yours bringeth Men to Desperation to vanity and into meer anxiety of Spirit and not out of it again but mine brings them to the Light that they may see what the Holy Scripture understandeth by Gods Election 50. Also you find therein right knowledge of God and of the substance of all Substances whereas with you there is still a great Mist before it you boast of your knowledge yet Divine skill and knowledge standeth not in Reason but in the Light of God 51. If you will speak so highly of God you must understand and fundamentally know ALL the THREE Principles else your Speech continues to be only a fighting with a shadow and satisfieth not the Hungry Mind Read my Book of the Three Principles of the Divine Substance what will that availe you shall see whether I am a Man or no you should not seek in ME for a Devill as you have done in a very unchristian Manner towards me which ought highly to be reproved in you If you will rightly seek the Heretick whom you reproach you will find him in your own Bosome 52. For he is a HERETICK that wresteth the Scriptures falsly and you doe it not only to my meaning and with my words that are hidden to you which stand yet partly in a Magick understanding but you pervert the Scripture and draw it falsly to your Meaning of the Election of Grace and cast only a Mist before Mens Eyes driving them into Gods Anger and there let them Lye and go your way and moreover forbid any Man to search further about it 53. Yes indeed the Devill might thereby be manifested or revealed and that he would not have or likely my Book hath hit you upon the Calvinist Veine 54. I cannot remedy that if you or others will not read my Book let it alone it is not Printed who bid any write a Copy of it leave it to me I have written it only for my self it is nothing to you I have not run about with it and presented it to any body it is come forth without my will and Desire and without my knowledge as they that first came by it well know 55. But now that you lay to my Charge I have sought my same by it that is an untruth A Christian seeketh not his own honour but Gods honour and in his Love his Neighbour's CHRIST sought not his own honour but his Father 's He desired no honour from Man what should it be desired for then by me 56. The True knowledge of God is not from this World but from God why should a lodging then be sought for it here behold and Consider your self 57. I say with good ground in such a way you have no understanding of my writings you doe but fully them for me with a strange understanding as here further shall be set before your Eyes yet briefly and for the Readers sake who readeth the reproachfull
assumed a soul out of the in Death inclosed and now through Gods Motion Sprouting forth humane Essence into it self in which now Divine ability standeth for it is in the Word of the Light of Life and to that very will we must unite and give up our selves that it also may become MAN in US 78. In Adam the Ability was shut up in Death for the Divine Light Extinguished in Alams soul and in the Promise it stood before the soul for an Eye-Mark and in the Becoming Man or Incarnation of Christ it was brought again into the soul and shone again in the Darknesse 79. Though indeed in it self it was not Extinguished but Adams soul was entered into the spirit of this World and gone forth out of the Divine Principle it had received the spirit of this World for a Lodging thus stood the Light in it self in the Shining and was covered as to the soul 80. For the soul is another Principle then the Light as the Fire hath another source or quality then the Light so the soul is a Magick-fire introduced into Adam out of the first Principle and with the Moving of the Deity in the Divine Fiat became generated a Creature 81 For its Essence it hath been alwayes from Eternity but in the Creature in the time of the Bodies Creation became formed to the Image of God and yet it is not solely or entirely the right Image but the Essentiall fire to the Image if it attain the Divine Ligh viz the Second Principle then the Divine similitude groweth out of it in which God Dwelleth and in which Gods Will standeth which hath Divine Power Might or Strength 82. But if not and that it standeth barely in his Magick-fire and will not introduce Gods will into it self then it bringeth the Will of the Originall viz of the first Principle or of the Kingdome of this World which standeth in the Ground of the first Principle into it self the Image whereof also the Magick fire of the soul receiveth whence CHRIST called the Pharisees a Generation of Adders and brood of Serpents and Hered a Fox understand according to the Image of the inward Man which through the Imagination becometh generated and born 83. Therefore it lveth in the Imagination which when it receiveth the Divine Lightening in the aspect or Countenance of 〈◊〉 Light of God becometh impregnate of the Word of God and then is FAITH generated which then Eateth of Christs flesh and Drinketh of his Blood and taketh the Divine substantiality into it self wherein the true similitude and the Image of God standeth which then Eateth ex Verbo Domini of the Word of the Lord and of the bread of God of which Christ saith Whosoever eateth my flesh and Drinketh my bloud he continueth in me and I in him 84. Read the Book of the Threefold Life there it is explained with all Circumstances and cleered there a Man may understand what a Principle is and much more in the Three Books of the Becoming Man or Incarnation of Christ and of or concerning his Mother MARY and also of the Eternall Mother where all is become brought forth out of the Center of Nature Also read the Three Principles there thou hast the Ground which is here too long to write neither doth the Libeller deserve it 85. Therefore I say still the true Christain Faith stands in no Conceit or Opinion much lesse in strife but in the New Birth out of the Word of Eternall Life which became Man and that must become Man in us or else we cannot see God as CHRIST saith to Nicodemus therein shineth the Light of God 86. We must give Divine sewell to our souls-fire if it be to burn in a Divine source or quality and if a Divine Light be to shine from it earthly fewell giveth an earthly source or quality and a Light according to that source or quality whatsoever a man kindleth in himself THAT burneth in him 87. But Gods kingdome standeth in Power in Love and Joy it searcheth after nothing for it hath all things beforehand only the soul searcheth it would enter into the kingdome of Rest and in the Earthly Body it sticketh in unquietnesse and therefore it searcheth after its Native Country out of which it went forth in Adam from Jerusalem to Jericho viz into it self into the originall of the first Principle and out of it self though the first Principle into the spirit of the outward World into the Multiplicity viz into the Stars and Elements into the source or torment-house where if findeth and learneth ARTS It will needs be as God and will know Evill and Good yes indeed it experienceth that It were better to be in Paradise 88. Therefore is all contention and strife concerning the kingdome of God only a fighting with a shadow a Babylonish work in the kingdome of Antichrist 89. A True Beleeving Christian ought not to strive or Contend with any about Religion let him strive only against himself against Flesh and Bloud and Endeavour for this how he may work the works of God in the Love of his Neighbour let him seek only Gods will and give himself up to that and Lead his Life in Obedience to the Will of God let him draw himself away from this World for he is not at home in this world and let him seek his brother as a Member of his own Soul and take him along with him 90. As one Member wisheth and doth all Good to the other so will also a Beleeving Soul Continually have his fellow Member with it and endeavoureth for this how it may shew his Brother any Good it alwayes sheweth him its Light and with or by its Imagination sets it before the Eyes of the soul to be looked upon and saith Come I pray hither for which things sake this Pen hath written so very much which the Pasquill or Libeller doth not understand for the Sting is in him 91. O how miserably and horribly hath he written of the Propagation of Man and Of the will of God whereas a Man whom the Devill assaulteth enough besides might Despair upon it therein sticketh Heresie that a man dares pervert the will of God who only willeth Good and make of Gods will a will of Evill or Malice 92. How very blind is he as to the knowledge of God how altogether Nothing doth he know of the Eternall Nature and of the Originall of the Will what the will to Good and to Evill is He rejecteth my A. B. C. little Book and sets the Babylonish Grammar in the 〈◊〉 of it Art 〈◊〉 doe the thing 〈…〉 Mine is bestowed upon me of Grace in the Love of God I shall well stand with mine against your it is as the Sun and the Moon to one another An honest Man fearing God who seeketh but Gods will may very well distinguish my writings and thine asunder 94. Dost thou suppose that men are satisfied by them Can they satisfie the heart and poor
Modest Eye of the wisdome of God and the Wisdome is the Holy Spirits Corporeity wherein he dwelleth It is his Eternall Looking-Glasse wherein he hath discovered or discerned the Great Wonders from Eternity 314. And the Holy Spirit is gone forth or proceeded from the Word viz out of the Center or Heart of God forth from the Father viz out of the Fire through the Light into the Majesty into the Essence of the Paradisicall and Angelicall World understand into that Essence or into the Pure Element viz into the Substantiality of the Heavenly Corporeity 315. This very Substantiality or Corporeity as is now mentioned was Christs heavenly Flesh and Bloud For the Noble Tincture maketh the Water out of the Majesty turne into Spirituall Bloud 316. That very Substantiality which was in the Covenant wherein the Promised Word of God stood is Entered into Maryes Substantiality viz into the in Death inclosed Substantiality and is become a Body and hath made that which was shut up living againe The divine and heavenly Paradisicall Substantiality in the Covenant and Maries Substantiality is become ONE thing the Life sprouted or grew in Death 317. Therefore is Christ become our Life and Spirit also our Flesh and Bloud and therefore he giveth us understand our Souls-Fire his heavenly Body and Bloud to eate and to drink Our Soul hath with the Divine Substantialities Entrance againe gotten heavenly flesh for its Fire-Life it burneth againe in the divine source or quality out of the Love-Substantiality 318. The Holy Tincture according to the divine Fires Property belongeth to the Soul and the Waters property viz the Lights Meeknesse belongeth to the Body the Body is alwayes under or beneath the Soul 319. For the Soul it out of the Eternall Nature-Fire it is the Principle between the Dark and Light World it hath the Center of the Fire-World in it self 320. And the Substantiality is out of the Center of the Light-world in the Divine desire it cometh to a Substance for it is the substance of the Desire the Desire is Spirit and that which is comprehended in the Desire is the Substance of the Desire 321. And what can the desire comprehend other then it self that is the Meeknesse of the Light that is a sinking downe of the Love and Meeknesse towards the Fire-Spirit that riseth up That the Fire-Spirit continually comprehendeth in its desire and consumeth it that is it bringeth it through the sharpnesse of the Father and there it goeth through death againe forth into the Liberty and maketh the source or quality of the divine World for the Spirit of God is understood therein 322. Not that there is a dying or Death therein but the Fire source or quality is accounted for a Death for the Roote of the Fire is the Dark World with its sterne formes to the Fire-Nature As in the Book of the Six Points of the Great Mysterie is expresly mentioned at Large 323. Now understand the sence aright Gods Substantiality hath been from Eternity it is unmeasurable and unsathomable it is every where all over wheresoever a Man can say here is God there is also the Divine Substantiality yet not in the Outward World in the Third Principle but in the Heavenly in the Second Principle 324. Therefore said Christ John 3. 13. None goeth to Heaven but the sonne of Man which is come from Heaven and which it in Heaven his divine Substantiality was in Heaven and yet it was come into the Humanity and the Humanity is without him dead in Adam 325. Now would any goe into Heaven they must then have his substance on them He is the Ladder that Jacob saw which with one End reached to Heaven and with the other End in the Humanity 326. A Man is to understand it thus that the Body of Christ understand the Corporeity of the divine Substantiality which hath revealed or manifested it self in the Corporized Substantiality of the Humanity in Mary is Greater then ALL. 327. The divine Substantiality is not totally gone into the Creaturely Image that cannot be for it is unmeasurable Only it hath revealed or manifested it self in the humane Substantiality in the Created Image in the Becoming Man or Incarnation of Christ and kindled the humane and given its Life understand into Adam's Image which also was in Mary and in all Men. Question 328. Now it may be asked What kinde of Person was Mary being the Limit of Gods Covenant stood in her Or how did CHRIST get Body and Soul in Her and yet remained what he was from Eternity Answer 329. Many was First a Bodily Issue and Daughter of Eve the Mother of us all and of her right Mother Anna and of her right Father Joachim no immaculate pure virgin understand according to the outward World for the Anger of God stuck also in her and shee is redeemed or reconciled through the Bloud of Christ 330. And according to the Second Principle her Image stood also shut up in Death But the Limit or Mark stood in her understand in her Image but undiscernably and unperceivably in that way and manner as God is in all and the Thing knoweth nothing of him for God dwelleth not in the Thing he possesseth Nothing but only himself Thus was the Limit or Mark in Mary and Gods Promise in the Word of Life was in the Limit or Mark yet not dwelling in Mary but in it self 331. God had never according to his Heart moved himself from Eternity and when once he moved himself in Mary in the Limit or Mark then Mary became highly blessed and in the Blessing impregnate with the Saviour For the Life came into Death into the in Death inclosed Essence 332. Now yet the Seed of Man qualified or operated with the Body and now when the divine Life came into the Essence of the Seed of Mary then her whole Body viz the Images Body according to the Second Principle became Highly Blessed And in this new Wonderous Entrance and Moving of God was brought to Life so that her Essence became living and the Tincture of her Bloud became kindled with the Divine Tincture understand the Seeds Tincture which qualifieth or mixeth with the whole Body 333. But the outward Kingdome of this World was not at this time broken off from Mary that held her still captive SHEE must through Dying through her Sons Death enter into the Eternall Life 334. Her Body indeed did not vanish or fall away for it was in the Midst in the Blessing only the Earthly source or quality must break or corrupt in her and all Adam's Children must enter through One and the same Entrance into Life viz through the Dying of Christ when Christ quenched the Soul-Fire on the Crosse in Death then also Maryes Soul-Fire became quenched that is rightly kindled in the Light of the Majesty 335. The outward Body remained to be a Covering before it so long as it stood in the source or quality of the Stars
forth with its Imagination away from this Substantiality whence that Substantiality is againe become shut up in Death viz in the still Nothing 374. And it the Soul is entered with its Imagination into the Earthly Kingdome viz into the Substantiality of its Root and neverthelesse that very first Image which became shut up in Death viz in the inability without the Life yet hangeth to the Soul but without its apprehension or understanding 375. Therefore now when the Light of the Soul becometh kindled againe and the heavenly Substantiality out of Gods Majesty receiveth the Life viz the Light in the Soul then the dead Substantiality becometh Living againe in the Lights power and becometh together with the now new introduced Substantiality one Substantiality one spirituall Body for it is of one only Essence and here Death riseth up in Christ here God and the Inward Man become one Person 376. Understand it aright This new Light-Life is Christ He first introduced it againe into the Soul and our right humanity so that God and Man is ONE Now we must follow after God we must put our Imagination into him for he hath put his into Us and then we become impregnate with the Saviour we become new-borne in his Limit or Mark that God set in Paradise wherein he is become Man Death riseth up again in that very Limit or Mark we must be true Members of Christ if we would see God 377. When the Water or the Water-source or quality out of the Meeknesse of God cometh into the Souls-Fire so that the Light kindleth it self then is the Noble Tincture already generated out of the Water in the Fire which is the Glance or Lustre and Ornament of Heaven as a Paradisicall Delight or Pleasantnesse in which the Substantiality of God shineth or appeareth and therein the Holy Spirit and in the Spirit the Divine Center viz the Power of Heart of God and in the Heart of God the Mysterie viz the Principle or the Father viz the Fire-World and in the Fire-World the Dark World and in the Dark World this outward World together with the Starres and Elements 378. Thus ALL goeth out of ONE fountain-Spring but the Heart of God is the Center of All Substances or of Every thing it is all Magicall and in the Magick-Desire standeth the Substance according to each Worlds property and according to the desire of each of them for the Desire maketh Substance according to the Desires property therefore is the Fire the strongest and the Light the Mightiest in the Power the Fire giveth Life and the Light giveth power and understanding 379. Understand it aright The Dark World is the Center of this outward World The Dark World hath the formes to Nature viz the Great Magick Desire wherein the source or Torment and Anguish generateth it self It is the wheele to the Fire-Life with its Formes and hath in it self the strong Magia of the Desire It laboureth in its own forme till to the Fire and there its Principle shuts up it self 380. For in the Fire existeth the great Life and another source or quality and also another Principle viz the Light with the quality or source of Meeknesse whereas in the Dark World there is only Anguish and a meere hunger Desire The Light holdeth the Dark World captive In these TWO now standeth the Drawing to Good and to Evill my Sir Libeller 381. The Light or the Power of the Light is a desire and willeth to have the Noble Image according to Gods similitude for it is created to the Light World so also the Dark World viz the Desiring of the fierce Wrath willeth to have it for Man hath all the Three Worlds in himself and there is a great Strife in Man to which of these now he uniteth or giveth up himself with his Desire and Willing that getteth the Dominion in him as the Apostle saith To which you give your self in Obedience you are servant of that either of sinne unto Death or of Obedience unto Righteousnesse 382. Each world standeth hidden in the other for Each dwelleth only and barely in it self neither possesseth the other in the fource or quality thereof as you see it in Light and Darknesse how the Darknesse dwelleth in the Light and is not manifest in the shining of the Light but if the Light departeth or Extinguisheth then the Darknesse becometh manifest 383. Thus you see also the difference of the source or quality how one source or quality mixeth not with the other by the Fire and Light The Light dwelleth in the Fire and yet hath not the Fires source or quality but a meek amiable one and Herein sticketh the Great Mystery Mysterium Magnum My Sir Libeller seek it and then you will find it 384. In this Mysterie seek the TWO sort of Seeds and Wills and leave free-will to Man else you are the Dark Worlds Advocate which World soever in Man gets the upper Dominion that extracts or begets Seed out of its own Essence that beareth fruit and worketh the other stands hidden be it the Heavenly or the Hellish 385. When Adam's Soul went sorth away from the Divine World out of Paradise into the Outward World then the Soul wrought or boar fruit to Death in the Dark World But when it apprehended the Cursher of the Serpent in the Limit or Mark of the Covenant then it wrought or boare fruit to Life againe 386. But being his Noble Image without the becoming Man or Incarnation of Christ could not rise up our of the still Death therefore both Dominions remained qualifying or operating in him viz the Hellish and the Heavenly and are standing the whole Time in strife one with another about the Image Each hath its Fiat in it self and many a Branch is become rent off from this Tree 387. And here seek Cain and Abel also Jacob and Esou Isaac and Ishmael here you will find them and not in the Light World in Gods Predestinate purpose Here you will finde my deep hidden Magicall Book which the Authour at that time might not make more cleere but now through Gods grace may doe it 388. Read the Forty Questions of the Soul I 'le assure you you will become seeing unlesse the Anger of God and the Devills malice hath wholly blinded you and that you are a totall Cain then you will see nothing but a Shell And though you were such a one yet then the Doore of Grace standeth Open towards you and desireth to have you and you may IN Christ become generated anew 389. The Possibility is in ALL Men but in Gods Mercy not that he would not have any that came to him HE will alwayes readily only it lyeth not in humane conceits running and own doing none can make himself the Child of God he must wholly cast himself into the Obedience of God and then God maketh him a Child he must be Dead understand with the outward Reason and then God in Christ liveth in Him
who were born in the Light of Nature and of the Spirit that is no fleshly Birth that which is born in the Spirit of the Light is born of God Sir Libeller you have the Property of a Toad which sucketh Evill out of Good what shall I say or write much thereof Number III. Page 26. It standeth thus 412. But if a Man will speak of God what GOD is he must diligently consider the Powers in Nature as also the whole Creation of Heaven and Earth as the Starres and Elements and the Creatures which are proceeded from them then also the Holy Angels Devils Man also Heaven and Hell 413. Hearken Libeller when thou rightly knowest what an Angel is then thou knowest thy self in thy Noble Image and knowest God in his Love according to the Second Principle 414. And when thou rightly knowest what a Devil is then thou knowest Gods Angor and the Dark World 415. And when thou rightly knowest the Stars Elements then thou hast in the Outward Nature the Similitude of the Inward Eternal Nature 416. And when thou rightly conceivest of the Creatures thou then seest by the Creation Gods wonderfull Wisdome and when thou rightly conceivest of the Heaven then thou knowest the difference or distinction of the Principles 417. But Hearken Libeller why should I talk long with thee about it thou art indeed wholly blind as to my Writings thou brigest every where other meanings thereinto then I entended by it Thou sayst Flesh and Bloud cannot Conceive of God thou oughtest not to oppose me in that I say so too and that the Outward Man knoweth or understandeth Nothing of God but the Inward Man especially the Spirit searcheth even the Depths of the Deity 418. I say not That a Beast should Consider the Angells Devills Heaven Hell Starres Elements and Creatures But an understanding Man who is the Child of God who shall have his refreshing therewith that Gods Love Groweth in Him 419. But that which is said concerning the LAW of Nature that those who live or have lived therein and are growne in that Light 's that the blinde Libeller expounds all concerning the outward Nature he understandeth nothing in it 420. The Law of Nature is Gods Commadment when God said to Adams Nature Thou shalt not eate of the Tree that Law is also written in our Minde so that we know we should doe right the very beathens and little Children understand THAT 421. Now if a Man live in that Law and doth that which he well knoweth that it is RIGHT and is generated or born out of the Light of the Eternal Nature out of the Spirit viz out of Gods Heart who will Judge him Thou Moate-Judger stay thou at home 422. When I in that Place speak of the Tree of vegetation viz of the sweet Tree then I understand or meane not the will of the Flesh but the Dominion of the Spirit of God I also speak not of the Corporall and inceptive or beginning Birth but of the Spirituall 423. The sweet Tree is Gods Spirit as is formerly mentioned at Large understand it is the heavenly Substantiality which the Word or Heart of God brought along with it into the Essence of Mary which became Man in Mary that sweet Tree of the Divine Substantiality is greater then all and moveth in the second Principle over US ALL. 424. My whole meaning Aimes at this and though thou understandest it not yet I know it and say with assured Truth that many a Heathen Turk and Infant hath eaten of this Tree in Gods Mercy and though he hath not knowne it plainly by Name that which the outward Man knoweth not that the inward Man knoweth yea the Outlandish People have even Adames Body and Soul as well as we 425. Hearken Libeller what saith Paul Rom. 2. 11. to the 16 There is no respect of Persons with God they who have sinned without Law shall perish without the Law and they who have sinned against the Law they shall be judged by the Law for in the sight of God not the hearers of the Law are justified but those that doe the Law shall be justified for if the Heathen that have not the Law and yet by Nature doe the work of the Law those having not the Law are a Law unto themselves whereby they shew that the Law is written in their Hearts seeing their Conscience witnesseth as also their Thoughts which accuse or exeuse one another till the Day wherein God will Judge the secrets of Manking through JESUS CHRIST according to my Gospel 426. Why then doth the Libeller reject this which I have written that the Law of Nature is written in Mans heart and Every one by Nature Knoweth well and his Conscience witnesseth to him that he should doe Right now if there were a Stranger who knew Nothing of Christ and did from his whole Soul christian works in hope of the Divine Wages Wilt thou condemne him 427. Doest thou not understand that they shall be judged by the Gospel which hear the Gospel and do it not and they which hear it not and do Evill shall be so too and they which heard not Christ Preached nor knew of him and yet were zealous in the Love in the fear of God shall in their zeale enter into the kingdome of God before the stiffe necked Christians which only bear the Name of Christ 428. If thou canst then blame Saint Paul to his face as thou doest me Thou unintelligent fierce wrathfull envious Libeller Thou Judgest me and Condemnest me Contrary to the Commandment of Christ who saith Judge not and you shall not be Judged condemn'not so you shall not be condemned With what Measure you Meet to others will others Meet unto you again 429. What need you spread abroad such a reproachfull Libel among the People and Judge my written unprinted Writings which I wrote only for a Memoriall to my self which are come to Light without my will and to condemn me in such a vaine frivolous and altogether Diabolicall manner 430. Thou Moate-Judger was this commanded thee it was not done in respect of the Authour of the Book but that thou mightest make shew of thy fine high understanding Thoughts what a Master of Scripture and Man of understanding thou art but I find thee in Babel with an unchristain Mind go on so and thou wilt be found a very faithfull Labourer to our Lord God in his Vineyard will you not think you 431. Thou hast in thy disgracefull Libel set it down thy self that men should condemn none but it is free for THEE only what thou forbiddest to another THOU only mayst Judge that which is secret 432. Had I known that my Book should have been read likely it had been written clearlier with plain words though it is clear enough but thou art blind The Moat or Splinter of the Thorne of Pride to shew himself to his brother Abel like Cain
without the command of the Lord and that neither Good nor Evill cometh out of the Mouth of the Most High Hath not a Potter power to make of One Lump what he will one vessel to Honour and the other to Dishonour And cannot GOD do so with US Men. 451. Yes indeed that were a fine thing from one of understanding who will produce Texts of Scripture especially such sayings which give offence to the sad sorrowfull tempted Mind and that he also expoundeth it so that he casteth a Snare about his Neck and goeth away laughing at it this is false wicked fraud 452. Thou still supposest that God makes One happy out of his Predestinate purpose and Damneth the other out of his Predestinate purpose whereas God saith in Exekiel 33. As true as I live I desire not the Death of a sinner but that he turne and live 453. If thou understandest not the Principle between Light and Fire which belongeth to the Soul then be silent about the Election still thou understandest nothing thereof 454. Thou supposest God hardeneth the Soul and it is not true the hardening sticketh in the Principle so that many become apprehended by the dark Center of Nature from the fierce wrathfull Formes to Nature 455. For the Principles stand in a Continuall Wrestiling as the Fire in the source or quality As it hath so happened to Lucifer that he hath framed the Will of Pride in the Fires Matrioc in respect of the Dark world also it is to be seen by Cain and Abel 456. The Light World which is God himself hath no desire to Evill or destruction there is not the least sparkle in God that desireth the Evill God calleth himself God according to the Light according to the Love and not according to the Fire-source or quality much lesse according to the Dark World 457. The Fire-source or quality is fierce wrathfulnesse and devouceth all whatsoever cometh into it and the Dark World is a meere fierce wrathfull hunger and the Light World is a meere Love Man hath all the Three in the Center 458. When the Life becometh kindled then is in the Center the Strife in the Formes to Nature there many a Soul becometh apprehended in the Essence THAT is not Gods predestinate purpose 459. God willed not that Adam should fall else he had given him no Commandment also he willed not the Devills Fall But that his fierce wrath hath apprehended Lucifer as also Adam that is the Creatures fault 460. The Souls Spirit knew indeed very well where its home was It was free as God also is free he hath the Center of Nature according to the substance of all Substances why did he put his Imagination into the fierce Wrath Pride and State bringeth dejectednesse of Minde so it went with the Devill and also Adam 461. The Devill would be a Fire-Lord and Adam Lord in this world God did suffer it to be done seeing they both had free-will 462. The Soul is not made as a Potter maketh a pot it becometh Generated the Childs Soul is generated out of the Essence of the Parents That would the Libeller faine obseure only that he might out of Gods predestinate purpose Elect an Evill and Good Spirit and thrust Gods Anger-will into the sad sorrowfull heart for Despaire 463. No hearken Libeller Let me have them proceed ALL out of ONE Soul and then we have ALL equally together ONE Doore of Grace open this I will have from thee else I say thou art a Heretick and a perverter of the Scripture and would bereave us of the Mercy of God 464. I say in the Power of my high knowledge given me of God that the Doore of Grace is not yet barred up to the poor Soul and though the Devill had it on his chains and would go away with it if it be yet in Flesh and Bloud in this world there is remedy for it if it bewaile the Evill and Convert God forsaketh it NOT. 465. He hath Created but ONE only Soul not to perdition but to Life to his Honour and Glory this he requireth also from all Men and Man shall give an account how hath used it for it is his Noblest Jewel 466. And according to the Soul and its Image he is Gods Child and according to the Spirit and Body of this World he is become a Beast according to the source and quality of the Starres and Elements As in the Book of The Threefold Life is expressed largely enough The Reader himself may seek there he will find the Grace-Election a little otherwise and the Mark neerer then in this Libel 467. I may not here repeat the Deep Mysterie with so large a Discourse The frivolous scornfull discourse in this Libel also is not worthy of it a Man should not cast Pearls before swine the Libeller hath made a heap of scornfull expressions to trim his conceit but all that which is not very necessary I count not worth an answer Number V. 468. THe Libeller produceth also the Text Math. 24. where Christ saith If it were possible even the Elect would be deceived this he doth also upon pretence of the Election but No friend that belongeth not to it If any vematus stedfast in Christ then it is not possible for the Devill or any Heretick to be able to seduce him and pluck him out of Christ's hands 469. But if an enlightned Christian though he be indeed in Gods Love will be secure or carelesse and Dance to the Devill after his Pipe and receive him in for a Guest there it is very possible but though it were possible that the first Man as also the Devill did fall yet cannot the Libeller be convinced with THAT Number VI. 470. Then saith the Libeller Gods WILL whereby he Electeth one and rejects another a man should not search for out of Christ there thou hast it make no more adoe search no further then so but consider when thou lookest upon any body who knoweth whether he be Elected whether he be a child of God or of the Devill 471. O thou Miserable Reason wilt thou COMMAND the Spirit which searcheth even the Depths of the Deity as Saint Paul saith The Spirit searcheth it self and when it comes to the very Center it knoweth its Father for the Soul Originateth out of God the Father out of the Eternall Nature 472. O Blindnesse and own-self Reason who hath forbidden us to search The Devill forbiddeth us it that we might not search out his Kingdome else we might flie away from him what if thou forbiddest me that I should not dare so much as to cough how hath the Mist of obscurity blinded thee should not the sonne dare to see what the Father doth in the House where he must needs manage all his works 473. Why should I not enquire afteer my fathrs or my Native Country out of which my Soul in Adam is gone forth but IN Christ is introduced into it againe I say it
will of necessity be forbidden you WITHOUT the Spirit to search what God is Gods Spirit searcheth it self else none can search God If God be not in the Spirit the Libeller needs not forbid it to search Number VII 574. THe Libeller saith further But why do not all seek Grace in Christ but endeavour to set up their own righteousnesse THAT a Man must leave to the Secret Councill of God which is possible for No Man to reach 475. Hearken Libeller Make thy breath longer Put away Pride and State Covetousnesse Envy and Malice and the brave little sonne Falshood out of the way and then the wicked would seek it the Lust and pleasure of this world Lyeth in the way Take a Besom and sweep Feare out of the World and then all Men would seek the Grace 476. Yet thou seekest also with all thy diligence how thou mayst Condemn me also thou wilt set up only thy own righteousnesse against thy brother whom thou shouldst Love as thy self Thou searchest into many Scriptures that thou mayst judge him Smell but into thy Bosome Number VIII 477. THere the Libeller supposeth he hath catched a Mouse which must crouch under him upon that where the Authour sets it down That God knew not of Lucifers Fall beforehand there he hath certainly got him in his clutches O now he will tumble and touse him 478. Hearken Libeller That place is not expressed out of the Magick understanding I will stand to it with you in what I have written but hearken doest thou suppose it is not true doest thou understand the Principles doest thou know what is done in the Dark World The Will of the Dark world is not manifest in Heaven God doth not cumber himself with the will of the firce wrath 479. His fierce wrath and Anger hath known it very well the fierce wrath is a cause of the Fall but no such Imagination Entereth into his Love there is not the least sparkle of the Devill or Darknesse manifest in his Love but a Meere Love desire so also God calleth himself a God according to the Love and Meeknesse and according to THAT now the Question is Answered 480. Else if a Man saith To God are all his works Manifest from Eternity then a Man must say God hath been in all things from Eternity He is in every thing in the Essence as the source or quality in every thing is Psal 18. 26 27. as it is there written With the perverse thou art perverse 481. The very Abysse and also Hell is Gods in Hell there is hellish Skill and knowledge and in Heaven heavenly and in this World Historicall according to the First Principle all Malice is from Eternity known to God but Men call not that God but Gods Anger according to such a meaning was the Authours Mind thought or sence so written only for himself 482. He understood the sence well but he knew not of the Libeller else he had set it down more simply and plainly When a Man speaks of the Totall God according to Love and Anger according to ALL Worlds then he saith rightly To God hath all his works been knowne from Eternity 483. But hearken Libeller hast thou not seen how the Center of Nature was described in my Book couldest thou not search after it assuredly thou hadst come to the Ground or foundation It is not my meaning here now at this time to metion any thing further of the Mysterie of Omniscience read The Three Principles and thou wilt find it it would here require too long a Discourse and besides it is not necessary 484. But a Man cannot say that God is the Essence but in the Eternall Nature the Essences Exist and in Gods Magia Nature doth exist He is IN All but nothing apprehendeth him as is before-mentioned He possesseth himself as the Light possesseth it self it dwelleth in the Fire without Source or Torment Number IX 485. THe Libeller hath many Conceits and a totall strange understanding especially upon that where it standeth written by the Authour thus That Lucifer was a Part of or out of God there he will be simply blind and understand nothing as it is moant he will know nothing of Gods Eternall Nature he understandeth by Nature only the Outward World he will by no means understand that an Eternall Spirit as Angells and Souls of Men is proceeded out of Gods Eternall Nature and Substance 486. My Libeller Open thou thy Eyes and observe that I. by the Eternall Nature out of which the Angells are Created understand not the Divine Principle can you not see a similitude of it in Fire and Light Thou seest thy self very well that the Fire is Nature and not the Light out of the Light can nothing be created only out of the Substantiality viz out of the Meeknesse can a thing be created that is Substance 487. Yet now a living Spirit cannot be made out of Substance the Life is not Substance but a desire of Substance 488. A Spirit as Angells and Souls are is out of the Magia or Desire of the Fire-source or quality proceeded out of the Formes to Nature viz out of the Center for Nothing is Eternall unlesse it be proceeded out of the Center of the Eternall property 489. The Center is a Desire to the Manifestation of the Abysse in a Ground of the Nothing in somewhat to manifest or reveale the hidden Mystery of the Eternall Divine Substance 490. The Light hath another Center God is understood or meant by the Light the Heart of God is the Center of the Light and the Magick Desire is the Center of the Fire and in the Fire is the Liberty viz the Nothing manifest spoken after a Creaturely Manner 491. God is in respect of the Creature as a Nothing and yet he is indeed ALL in the Fire his Majesty becometh manifest in the Fire is the finding of the Nothing God himself findeth himself from Eternity in himself He is not Nature as to what concernes the Name God The Nature becometh born or Generated in the Will of the Eternall Nothing 492. There is but ONE only Will which is the ABYSSE which is desirous of the foundation or Ground viz of the Manifestation or Revelation of it self and in that desire becometh the Nature manifested and the desire maketh the Nature that driveth it self from one desiere to another one forme of the Desire maketh the other even to the Fire there is the Principle and Life generated 493. The Fiat is the Mother viz the desiring or the hunger as a Man may call it It maketh the Desire to be Substance according to the forme of the Property it figureth the Willing into a forme or shape wherein we understand the Center of the Spirit 494. Now then GOD himself is the Abysse and also the Bysse or Ground in the Fire all becometh Manifest both the Nature and also the Light of the Majesty In the Fire
Devill that the Libeller perverts as one that understandeth nothing of my Writings or else of meere Malice Did he not see how I have described with all Circumstances that Gods Heart or Love went not into the Devill for he the Devill would not himself have it now where the Will it self willeth not there is an Eternall Death 536. The Will-Spirit was indeed in the Originall out of Gods Nature but when it demersed it self into the Center to hide it self from the Light of God then remained fierce wrathfulnesse IN fierce wrathfulnesse With what now should resistance be made it was now in its most Originall MOTHER 537. Should Gods Love goe into the Hellish Fire that is not to be should God in his Wrath strive against it it sate already in the Hellish Fire Had not fierce Wrath striven with fierce Wrath then had not Gods Anger yet moved in the place of this World 538. Consider but the Earth thou wilt well finde it thou blinde World with all thy Texts of Scripture which thou hast produced thou wilt not put one word in my Book back from its place only that thou settest a strange vizard upon me that the people might not know me which I esteem not for I am to YOU a very strange Man 539. Thou canst not in thy Hood look me in the Face thou must put off thy skinne if thou wilt see the Spirit of the Mystery Thou understandest Not what thou writest against me thou discoursest not concerning my apprehension and that maketh that thou seest somewhat that is strange thou wilt not see that it is the Roote of the Tree Thou wilt sooner leap into Hell as Lucifer did e're thou touchest one little twig thereof 540. Thou runnest againe into thy Center towards Babel and settest upon an Academy out of which Opinons and the Greatest Babel is growne out of which all Strife hath followed where Men have contended about Words about the Shell and let the Kernell lye but hearken friend tell but TEN and thou wilt find it by Experience 541. God hath Elected ALL of us in ONE Soul and in ONE Spirituall Body to be his Children God hath not breathed into Adam TWO Spirits but One only which is the Spirit of all the Three Principles of all Three Worlds viz a Fire-Light-and-Aire-Spirit 542. Adam should have managed his Dominion with the Light-Spirit then would the Fire-source or quality have been hidden in its Principle and have stood in great joy it had burned only in it self 543. Thus also the Spirit of this World that should also have stood only in it self and have been manifest in this World and the Fire and also the Outward World should have stood as if were swollowed up into the Light and have been manifest only in it self all desires should have been set in the Light and then the Light had shined in all Essences and desires and had filled all as in ONE Will. 544. But when the Will of the Center viz the Fiery Will which is called the Soul went into the Earthly kingdome and Imagined after Evill and Good then it received also the same then its Light Extinguished and it remained in its Mother a dark dry hunger and must help it self with the Spirit of this World as with a Sun-Light 545. Therefore it comes to passe that many times when a Man goeth in the dark he is astonished and terrified and alwayes afraid somewhat should lay hold on him that is the feare of the Soul whèn it perceiveth it self to be without the Light of the Sun in a dark Dungeon it is afraid of Gods fierce Wrath in the Center and of the Devills that dwell in the Darknesse 546. Since then the Divine Light is Extinguished in the Soul therefore Mans Life and Spirit at present without the New Birth standeth in two Regiments or Dominions viz in the Souls Fire it is the Dominion of Gods Anger and of the fierce Wrath as the Fires property is 547. And according to the Spirit of this World it is Evill and Good according to the Sun and according to the Constellation of the Outward Starry and Elementary Spirit it is alwayes according to its Constellation which stood in its Birth as also hath stood in its Conception As that it is at all times aspected with the Conjunction of the Constellatison with the Imagination of the Constellation so is also the outward Will-Spirit unlesse it be that the Soul doe attaine the Divine Light againe in the New Birth and then the Soul constraineth the outward Spirit with the power of the Light and leadeth it captive 548. My Libeller your conceit deceiveth you I know of no more but ONE only Spirit according to the Property of ALL THREE Worlds which is in Man and when the Light Extinguisheth then it is in TWO Properties that which receiveth the Light of God that is Elected to be a childe of God 549. Now it lyeth indeed in Man that he should seek and desire it for Christ saith Knock and it will be opened unto you seek and you will finde Ask and you will receive Your Father will give the Holy Spirit to him that asketh for it Also There is no sonne that asketh for an Egge and the Father giveth him a Scorpion God willeth that all Men be saved 550. Where now remaines in these words and Promises the predestinate purpose of God to the Hardening or where are the Two Spirits whereof God loveth the one and hardeneth the other We have indeed All but One only Soul and that is free it may frame its Will in Gods Love or Anger into which soever it casteth it self with its desire there it is 551. It cometh to passe many times that a Soul hath demersed it self with its Will-Spirit into Gods Anger into the Dark World in its fierce Wrath to all Devills with its sinnes and yet many in the time of this world goe out againe and convert and God receiveth them to Grace He hardeneth them not 552. Have you not an Example in the Prodigali lost sonne who had consumed all his righteousnesse of his Fathers Inheritance with the Devills Swine and was become a Swinheard What the Father did with him when he came againe how he fell about hu neck and kissed him and said This is my beloved sonne whom I had lost he was dead and is become living it is likely thou wilt say God drew him else he had not come 553. The Soul is Free God draweth every one who incline towards him when it entereth into him then it is Elected to the Light World so long as the Will remaineth in the fierce Wrath in the Dark World covered with the Outward so long God willeth it not and it is not drawne but when it inclineth it self towards Gods Face and doth but a little Imagine into Gods Love then the Divine Life becometh stirring 554. Understand the Word is become Man or Incarnate and standeth in the