therefore as he was a Murtheter and lyer at the beginning so he is still and infecteth or poysoneth Men. 62. Being he knoweth that they are fallen to the outward Dominion of the Starres into his Magick Longing therefore he is a Continual poysoner of the Complexion and where he smelleth but a Crum that serveth his turn that he alwaies setteth before Man and if a Man Imagineth into it he will suddenly infect him 63. Therefore it is said Watch pray be sober lead a Temperare life for the Devil your Adversary goeth about as a roaring Lyon and seeketh whom he may devour 64. Seek not so after Convetousness riches Money Goods Might and honour for we are in Christ not of this world 65. For therefore Christ went to the Father viz into the Divine substance that we should with our hearts Minds thoughts and wills follow after him and so he will be with us all the dayes to the End of the World but not in the source or quality of this World 66. We should press forth out of the source or quality of this world our from the Earthly Man and give up our wills into his will and Introduce our Imagination and Longing in to him and so we in his virginity which he hath stirred up again in us become impregnated and Conceive the Word which maketh it selfe stirring in him in our virginity shut up in Death and become born in Christ in our selves 67. For as death through Adam pressed upon us all so the word of Life out of or from Christ presseth upon us all 68. For the Moving of the Deity in the becoming Man or Incarnation of Christ hath continued moveable and standeth open to all Mâ—n the failing is onely in the Entering in that Man suffereth the Devil to detein him 69. Christ need not first depart from his Place and Enter into us when we become new born in Him for the divine Substance wherein he became born or generated hath in all places and Cornors the second Principle in it and where a Man may say there is God Present there a Man may say The Becoming Man or Incarnation of Christ is present also for it became opened in Mary and so qualifieth or operateth backward again even into Adam and forward even into the Lift man 70. Now saith Reason Faith alone attaineth it very right In the right Faith the Impregnation proceedeth 71. For Faith is Spirit and desireth Substance and that substance is nevertheless in all Men and that which is wanting is that it apprehend the Spirit of Faith 72. And if it be come apprehended then the fair Lilly blossometh out of it not onely a Spirit but the Virgin-like Image becometh generated or born out of Death into Life 73. The Rod of Aaron which is dry sprouteth forth out of the dry death and taketh its body out of Death the fair New virgin-like life out of the halfe dead virginity 74. And this the dry Rod of Aaron signified as also Old Zachary also Abraham with his old Sarah who according to the outward world were all as it were dead and no more fruitful 75. But the Promise in the New Regeneration must do it the Life must sprout out of Death 76. The Old Adam which became Earthly must not be Lord Nor Esau the first born to whom formerly the Inheritance had belonged if Adam had continued standing But the second Adam Christ who sprouted forth through death out of the first must remain Lord. 77. Not the Man or the Woman shall possess the Kingdom of God but the Virgin which becometh generated or born out of the Mans and Womans Death must be Queen of Heaven 78. One onely Generation or sex not two one onely Tree not Many Christ was the stock being he was the root of the New Body which sprouteth out of Death which brought forth the dead virgin again as a fair branch out of Death 79. And we all are his sprouts and stand all upon one stock which is Christ 80. Thus we are Christs Sprouts his branches his children and God is the Father of as all and also of Christ In him we live and Move and are 81. We bear Christs Flesh and bloud in us if we do but come to the New Birth for we become regenerated in Christs Spirit 82. That in Mary became a living Man in the dead humanity without the touching of a Man and that also becometh a Man in our selves in our dead virginity 83. And henceforward that which is wanting is this that we cast the Old Adam viz the Husk into Death that the Earthly lifes quality or source may depart from us and so we go forth from the Devil out of his Country 84. And not alone this for the Old Adam must not be so totally cast away but the Huske onely viz the Shell wherein the Seed or Kernel lyeth 85. Out of the Old Essence must the New Man in Gods blessing sprout forth as the blade out of the Grain or Corn as Christ teacheth us 86. Therefore must the Essence be injected into Gods Anger must be persecuted afflicted plagued scorned and lye under the Cross for the New Man must sprout forth out of God anger fire he must be Tryed in the Fire 87. We were fallen home to the Anger 's Essence but the Love of God set it selfe in the Anger and quenched the Anger with the Love in the blood of the Heavenly substantiality in the Death of Christ 88. Thus the Anger reteined the Husk viz the perished corrupt Man understand the Earthly source or quality and the Love reteined the New Man 89. Therefore can no Man besides shed heavenly Bloud the Earthly Mortal Bloud onely for Christ who was conceived without Man and Woman he onely could do it for in his heavenly substantiality there was no Earthly Blood 90. But yet he did shed his heavenly bloud under or among the Earthly that he might deliver us poor Earthly Men from the fierce wrath 91. For his heavenly bloud must in its bloud shedding mix it selfe together with the Earthly that the Turba in the Earthliness in us which held us captive might be drowned and that the Anger might be quenched with the love of the Heavenly bloud 92. He gave his life for us into Death he went for us into Hell into the source or quality of the Fathers Fire and out of Hell again into God that he might break or destroy Death and drown the Anger and make way for us 93. Therefore now the whole matter depends on this that we follow afteâ— him he hath indeed broken and destroyed death and quenched the Anger yet if we will be conformable to his Image then we must follow him into his Death take his Cross upon us suffer persecution be scorned despised and slain 24. For the Old Husk belongeth to the Anger of God it must be purged 95. For it is not the Old Man that must live in us but the
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
be manifest to â—imselfe but his wisdome is from Eternity become his Ground or Byss 26. After which therefore the Eternal willing of the Abyss of the Deity hath pleased to Long from whence the divine Imagination hath existed so that the Abyssal will of the Deity hath thus from Eternity in the Imagination with the power of the Avision or Aspect or form of the Looking-Glass of Wonders impregnated it self 27. Now in this Impregnation of the Eternal Original are two Principles to be understood viz First the Eternal Darkness out of which the Eternal world Originateth it selfe and the Substantiality of the fierce wrath in the Darkness wherein we understand Gods anger and the Abyss of Nature and thus we know and acknowledge the fiery world to be the Great Life 28. And then also Secondly we understand First how out of the Fire the Light becometh generated And Secondly how between the fiery and light World Death is 29. Thirdly How the Light shineth out of Death and Fourthly How the Light-flaming World is another principle source or quality in it selfe then the fire-world and yet neither is seperated from the other neither can the one comprehend the other 30. Fiâ—thly we understand How the Light-world filleth the Eternal Liberty viz the first willing which is called Father 31. Sixthly Thus we understand also herein Earnestly and fundamentally how that Natural life which will dwell in the Light flaming world must go through death and must become generated or born forth out of Death 32. Seventhly Yet we understand or mean that Life which originally ariseth out of the Darkness viz out of the Essence of the dark substantiality as viz the soul of Man which had out of the fire-world turned it selfe into the Dark substantiality in Adam Eighthly Therefore then we fundamentally and Exactly understand wherefore God viz the Heart of God is become Man 33. And Ninthly wherefore he must of necessity dye and enter into Death and break his Life in Death and afterward bring it through the fiery world into the Light-flaming World And Tenthly wherefore we must thus follow him 34. And Eleventhly we understand further wherefore many souls remain and Continue in the fire-world and cannot go through Death into the light-world Twelfthly what Death is Thirteenthly also what the Soul is This is now as followeth 35. When we consider what the life is we find that it specially consisteth in Three parts viz first in the Desiring Secondly in the Mind Thirdly in the senses or thoughts 36. Now if we search further what that is which giveth or affordeth that then we find the Center viz the Essential Wheel which hath the Fire-Smith in it selfe 37. And then if we consider further whence that Essential Fire existeth we find that it taketh its original in the Desiring of the Eternal abyssal willing which with the desiring maketh to it selfe a Ground 38. For every desiring is attractive or harsh and astringent of that which the will desireth and yet there is nothing for it that it may desire but onely it selfe that is the Great Wonder-Eye Wunder-AVge without limit and ground wherein all lyeth 39. And yet also is a Nothing unless it become in the desiring will made a somewhat which is done by Imagination wherein it becometh a substance whereas yet it is a Nothing for it is onely an overshadowing of the Free-willing 40. Which Substance over-shadoweth the Liberty viz the Thinne unsearchable willing so that two worlds come to be first One which in it selfe is incomprehensible and unconceivable an abyss and Eternal Liberty and Secondly one which comprehendeth and maketh it selfe a Darkness 41. And yet neither is sundred from the other onely this is the difference or distinction that the Darkness cannot comprehend the Liberty for it is too Thinne and dwelleth also in it self as also the Darkness dwelleth in it self The very Earnest Gate 42. Here now we understand First how the Fathers Second Will which in the Looking-Glass of wisdome he sharpeneth to his hearts Center becometh impregnated with the substantiality in the Father Imagination 43. And Secondly that the same impregnation in respect of the liberty of the first will which is called Father is a Darkness and Thirdly How in the Darkness or substantiality all powers Colours and Virtues lie in the Imagination moreover all Wonders 44. And Fourthly we understand How the powers wonders and virtues must be manifested through the Fire viz in the Principle wherein all passeth into its Essence for in the principle the Essence originally ariseth 45. And fifthly we understand very Earnestly and exactly that in the Principle ere the fire ariseth there is a dying viz the great anguish life 46. Which yet is no dying but a harsh astringent stern dying source or quality out of which the great and strong Life ariseth viz the fire-life And sixthly then out of the deadned the sight-Life with the power of the Love 47. Which Light-life with the Love dwelleth in the Eternal Liberty viz in the first willing which is called Father for that the Father in his own willing which is himselfe desireth and nothing more 48. That now understand thus ye see and know that there is no Light without Fire and there is no Fire without the Earnest source or quality which source or quality is like a Dying and the Sabstantiality out of which the Fire burneth must thus also dye and be consumed 49. Out of the Consuming consisteth two Principles of two great Lives One in the source or quality which is called Fire and one out of the vanquishedness viz out of the Death which is called Light which is Immaterial and without source or Quality and yet hath all sources or qualities in it but not the source of the fierce wrath 50. For the fierce wrath is remained in Death and the light-Light-life groweth out of the Dying as a fair blossome out of the Earth and is no more apprehended by the Dying 51. As then ye see how the Light dwelleth in the Fire and the fire cannot move it and besides that there is also nothing that can move the Light for it is like the Eternall Liberty and dwelleth in the Liberty 52. Here ye understand how the Sonne is another Person then the Father for he is the Light-world and yet dwelleth in the Father and the Father generateth him in his willing and he is rightly the Fathers Love also wonder Council and Power 53. For the Father generateth him in his Imagination in himselfe and bringeth him through his own fire viz through the Principle forth through Death so that the Sonne maketh and is another World viz another Principle in the Father then the fire-world in the darkness is 54. Thus you understand also How the Fathers Eternal Spirit divided it selfe into Three Worlds The First is the Exit out of the Imagination of the first willing of the Abyss Which is called Father in which with the outgoing it openeth the wisdome
put his willing-spirit into the outward Life viz into outward Principle into the false seeking or wicked longing Lust and Imagined according to or longed after the Earthly Life 86. And so he went out of Paradise which sprouteth forth through death into the Second Principle forth into the outward and wenâ— thus into Death and so must dye and thus his Image became deâ—stroyed 87. This we have inherited from Adam but from the second Adamâ—Christ the Regeneration 88. Where we must enter into Christs Becoming Man or Incarnation and with him into his Death and out of Death with him sprout forth into the Paradise-world into the Eternal substantiality of the Liberty of God The Sixth Chapter What Lust can do How we are fallen in Adam and helped again in Christ and how it is no Easie Matter to become a right true Christian 1. THus we understand that it lyeth in Lust that destruction or perdition is come out of the Lust and yet still Cometh from thence continually 2. For Lust is an Imagining where the Imagination windeth or insinuateth it self into all Forms of Nature so that they all become impregnated with the Thing out of which the Lust existeth 3. As then we understand that the outward spirit of Man which is a fimilitude of the Inward hath lusted after the fair Image and in that regard set its Imagination into the Inward whence the inward is become infected 4. And being it did not instantly feel the death therefore did it give the space and room to the outward in its willing-Spirit and so the outward is drawn into the Inward for a Lodging and is at length become the Host in the house and hath obscured or dimmed the inward so that the fair Image is disappeared 5. There the Image fell among the Murderers viz among the stern or severe Spirits of Nature and of the Life 's original these held the Image Captive and drew off from it the Paradise Garment and committed murther within it and left it lying half dead 6. And now the Samaritan Christ was needful and that is the Cause that God became Man 7. If the wound or hurt could have been healed by a word speaking or word forgiveness God would not have become Man 8. But God and Paradise were lost as also the Noble Image became destroyed and made desolate and must be New-Regenerated or born out of God again 9. And therefore came God with his word which is the Center in the Light-life * and became Flesh so that the Soul gat a divine Paradisical habitation again thus to be understood 10. That as Adams Soul had opened the Door of the Fires Essences and had let in the Earthly Essences whose source or quality had wound it self into the Paradise-Image and made the Image Earthly 11. So Gods Heart did set open the Doors of the Lights Essences and encompassed the soul with heavenly Flesh and so the Holy Fleshes Essences Imagined after the Image after the souls Essences 12. Thus now the soul became impregnated again so that it went with its willing-spirit through the Death into the paradise-Paradise-life 13. And thence came the Temptation of Christ that he became Tempted to try whether the Soul would Eat of the Word of the Lord whether it could enter through Death into Gods Life 14. Which in the End became fulfilled on the Stock or Tree of the Cross where Christs Soul went through the fire of the fierce wrath through the stern source through Death and sprouted forth again into the Holy Paradise-world in which Adam was Created 15. Thus are we Men become helped again and it is necessary for us that we draw away our willing Thoughts and Mind from all Earthly things and turn them into Christs Suffering Dying Death and Resurrection 16. So that we continually Crucifie the Old Adam with Christs Death and continually dye from Sinne in the Death and Dying of Christ and continually rise again with him out of the Anguish of Death into a New Man and sprout into the life of God else there is no Remedy 17. We must dye away to the Earthly willing in our willing and must continually become regenerated to the New world in Faith in the Flesh and Bloud of Christ we must be generated or Born out of Christs Flesh if we will see Gods Kingdom 18. It is not so sleight a thing to be a right true Christian it is the very hardest thing of all the willing must be a Champion and fight against the perished corrupt willing 19. It must sinck it selfe down out of the Earthly Reason into the Death of Christ into Gods anger and as a worthy Champion breake the power of the Earthly willing 20. And with so hardy and bold a courage that it will set and hazard the Earthly life upon it and not give over till it have broken the Earthly willing which indeed hath been a strong Battel with me where two Principles strive and fight one with the other for victory 21. It is no slight matter it must be earnest to fight for the victorious Crown and Garland for none get that unless he Overcome he must break the Might of the Earthly willing which yet of his own Might he can not do 22. But if he sincketh himself down out of the Earthly Reason into Christs Death with his inward willing then he sinketh down through Christs death through Gods fierce wrath and through all the holding Cords of the Devil into the Paradise-world into the Life of Christ 23. He must make his wil as it were dead and so he liveth to God and sincketh down into Gods Love though there he liveth in the outward Kingdom or Dominion 24. Yet I speak of the victorious Crown or Garland which he getteth in the Paradise-world if he once presseth in for there the Noble seed becometh â—â—wn and he getteth the Highly precious pledge or Earnest of the Holy Spirit which afterwards leadeth and directeth him 25. And though he must in this world travail or wander in a dark Valley wherein the Devil and the worlds wickedness continually Rusheth and Roareth tumultuously upon him and often casteth the outward Man into abominations and so Covereth the Noble Grain of Mustard seed yet it will not suffer it self to be kept back 26. But thence sprouteth forth and a Tree Groweth out of it in Gods Kingdom against all the raving and Raging of the Devil and his followers and dependents 27. And the More the Noble Pearl-Tree is sought the more swiftly and strongly it groweth suffereth not it self to be suppressed though it costeth the outward life 28. Thus my Dear Minde search aright after the Tree of Christian Faith it standeth not in this world 29. Indeed it must be in thee but thou must with the Tree be with Christ in God so that the world doth but hang to thee even as it hung also to Christ 30. Not so to understand it as if this World were
the Abominable Devils and do what the Abominable Prince Lucifer will The Eighth Chapter In what manner God forgiveth sinnes and how a Man becometh a Child of God 1. MY beloved seeking and desirous Minde thou that Hungerest and Thirstest after Gods Kingdom Mark the Ground I pray thee what is shewed to thee 2. It is not truly so easie a thing to become a child of God as Babol Teacheth where Men bring Consciences into the History and so tickle and flatter them Courtlike with Christs sufferings and Death where Men teach forgiveness of sinnes Historically 3. Like a worldly Judicatory where ones faults are remitted him of Grace though he plainly abide wicked in his heart 4. It is clean otherwise here God will have no dissembling Hypocrites he taketh not sinne from us in such a manner in that we cleave to the knowledge and Comfort our selves with the suffering of Christ and yet in the Conscience abide in the Abominations 5. It is said Ye must be born a New or else ye shall not see the Kingdom of God 6. He that will tickle himself with Christs suffering and Death and appropriate the same to himself and yet with his willing will abide unregenerated in the Adamical Man doth like one that comforteth himself that his Lord will bestow his Land upon him without considering that he is not his Sonne whereas he hath promised that he wil bestow it onely upon his Sonne so it is also here 7. Wilt thou possess the Land of thy Lord and have it for thy proper own then thou must become his right and true Sonne For the Sonne of the Maid servant shall not inherit with the free the Sonne of the History is a stranger 8. Thou must become born or generated of God in Christ that thou mayst be a bodily Sonne and then thou art Gods child and an heir of the sufferings and death of Christ 9. And Christs Death is thy Death his Resurrection out of the Grave is thy Resurrection his Ascention into Heaven is thy Ascention into Heaven and his Eternal lifes Kingdom is thy Kingdom 10. In that thou are his right true Sonne born of his flesh and bloud so thou art an heir of all his Goods else thou canst not be Christs Child and Heir 11. So long as the Earthly Kingdom sticketh to thee in thy Image so long thou art the perished Adams Earthly Sonne no flattering hypocrisie will help give as many good words before God as thou wilt yet thou art but a strange Child 12. And Gods goods do not belong unto thee so long till thou comest with the lost Sonne to the Father again with a right true sorrow and repentance for thy lost Goods of inheritance 13. Thou must go forth with thy willing-spirit out from the Earthly Life and break or destroy the Earthly willing which is woful to the Mind and willing-spirit to forsake the treasure it possessed wherein the willing-spirit became generated and must enter into Gods willing 14. And there thou sowest thy Seed in Gods Kingdom and art new born in God as fruit which groweth in Gods field for thy willing receiveth Gods power Christsâ—Body and the New Body in God groweth to thee 15. And then thou art Gods Childe and Christs Goods belong to thee and his Merits are thy merits his Suffering Death and Resurrection is all thine thou art a Member of his Body and his Spirit is thy Spirit He leadeth thee upon right Paths and all that thou dost thou dost to God 19. Thou sowest in this world and reapest in the Heaven of God thou art Gods Work of Wonder and openest in the Earthly Life his Wonders and drawest thy selfe with thy willing-spirit into the Holy Mystery 17. Mark this ye Covetous ye Proud ye Envious ye false Judgers ye wicked Malicious which introduce your willing and desire into Earthly Goods into Money and Plenty into pleasure and the voluptuousness of this Life and esteem Money and Goods to be your Treasure and set your desire therein and yet for all that will be Gods Children 18. Ye stand and dissemble before God â—e shall forgive you your Sins but ye abide with your Image in Adams Skin in Adams Flesh and so Comfort your selves with the Sufferings of Christ and are but dissemblers ye are not Gods Children 19. Ye must become born in God if ye would be his Children else ye deceive your selves together with your Hypocrites or dissemblers who paint before you a Glistring Colour 20. They Teach and are not known of God not sent to Teach they do it for their Belly and for worldly honours sake and are the Great Where at Babel who flatter God with their Lips and with the heart and willing-spirit they serve the Dragon at Babel 21. Beloved Mind wilt thou be the Chlide of God then prepare thy selfe for affaults and for Tribulation it is no light and soft entrance into the Childs Life especially where Reason lyeth captive in the Earthly Kingdom 22. It must be broken and the willing must go out from Reason it must sow it selfe into Gods Kingdom in lowly obedience as a Grain is sown in a field or soyl it must in Reason make it selfe as it were dead and give it self up to God and so the New fruit groweth in Gods Kingdom 23. Thus that Man standeth in a Three-fold Life and all belongeth to God 24. The Inward fiery Essences of the first Principle become incorporated with the New body in Christ so that they flow up in Christs Flesh and Bloud out of Gods willing and their Fire is Gods Fire out of which the Love meekness and humility burneth 25. Where the Holy Spirit goeth forth and helpeth him to stand out the Battel against the Earthly Reason also against the pâ—rished corrupt Flesh and the willing of the Devil his Yoak of the earthly willing becometh lighter to him but he must in this World abide in the strife 26. For to the Earthly Life belongeth sustenance that he must seek and yet ought not to hang his willing and heart thereupon 27. It must Trust God and his earthly Reason passeth alwaies into doubting it will faile him it will needs alwaies see God and yet cannot for God dwelleth not in the Earthly Kingdom but in himself 28. Thus must Reason being it cannot set God be compelled into Hope 29. There then Doubting runneth Counter against Faith or Believing and would destroy the Hope and therefore must the Earnest willing with the right true Image strive and fight against the Earthly Reason there is woe and it often goeth sadly 30. Especially if Reason looketh after the Course of this World and so its willing-spirit as it were foolish hath respect towards the Course of this world There it is said be sober watch fast and pray that is that ye may Tame the Earthly Reason and make it as it were dead that Gods spirit may find place in you 31. If that
troubleth us 20. Only of the Creation we have ability to speak for it is a Work in the Being or Substance of God and we understand that the Will of the Word or Heart of God comprehended or Comprised the astringent Fiat in the Center of the Fathers Nature together with the Seaven Spirits and Forms of the Eternal Nature and that in the Form and Manner of the Thrones 21 Where then the harsh Fiat stood not as a Maker but as a Creator in the property of Each Essence All in the Great Wonders of the VVisdome 22. As the Figures were from Eternity discovered in the Wisdome so they now became comprehended by the Fiat in the Will-Spirit of God 23. Not out of strange Matter but out of Gods Essences out of the Fathers Nature and became introduced by Gods Will-Spirit into the light of the Majesty 24. VVhere then they were Children and not strange guests generated and Created out of the Fathers Nature and property and their will-spirit was inclined or directed into the Sonnes Nature and property 25. They could and should Eat of Gods love-substantiality in the Light of the Majesty where then their fierce wrathful property out of the Fathers Nature became changed into Love and Joy 26. And that they all did besides or except one Throne and Kingdom and that turned it self away from the light of Love and would rule and domineer in the stern Nature of the Fire above Gods meekness and Love 27 And was therefore driven out from the Fathers Property from its own Creaturely Place into the Eternal Darkness into the Abyss of the stern Fiat and there must stand in its own Eternity and thus the fierce wrath of the Eternal Nature is here also filled 28. But yet we are not to think that King Lucifer also could not have stood He had the light of the Majesty for himself as well as the other Thrones of Angels If he had Imagined thereinto or according to it He had continued an Angel 29. But he drew himself out of Gods Love into the Anger and so he is now an Enemy of the love of God and of all Holy Angels 30. VVe are here to consider further Of the Enimicitious kindling of the Extruded Spirits while they were yet in the Fathers property How they with their Imagination kindled the Nature of the substantiality so that out of the Heavenly Substantiality Earth and Stones are come to Bee and the Meek Spirit of the water is come to be a burning Firmament in the fires source or quality whereupon the Creation of this World viz of the Third Principle followed 31. And for the Place of this World there was an other Light awakened viz. the SUN that so the Devils Pomp might be withdrawn from him and he was thrust out and shut up as a Prisoner in the Darkness between the Kingdom of God and of this world 32. VVhere then in this world he hath no further to Rule but only in the Turba in the fierce wrath and Anger of God where that is awakened there he is Executioner and is a continual Lyer Mischiefer and betrayer and Cheater of the Creatures 33. He turneth all Good into Evill so far as he is permitted room to do so whatsoever is Terrible and Pompous there he sheweth his might and willeth continually to be above God 34. But the Heaven which is Created out of the midst of the Waters as a Meek Firmament allayeth his Pomp so that he is not Chief Great Prince in this world but Prince of wrath 35. Now when the Devil was thrust out of his Place this Place or Throne thereupon stood without its Angelical Hoast in great desire and longing after its Prince but he was thrust out 36. So now God Created for it another Prince Adam the first Man who was also a Throne-Prince before God and here we are rightly to consider his Creation as also his Fall for the sake of whom the Heart of God moved it self and became Man 37. It is not so slight or trivial a thing or Matter about the Creation of Man for whose Fall sake God became Man that he might Help him again 38. So also his Fall was not the meere Biting of an Apple also his Creation was not in that manner as outward Reason supposeth which understandeth the first Adam in his Creation to be onely a meere Clod of Earth 39. No my Dear Mind God is not become man for the sake of a Clod of Earth neither was the matter meerly one disobedient Act for which God was so enraged that his wrath could not be pacified except it be revenged on the Sonne of God and slay him 40. To Us Men indeed since the loosing of our Paradisical Image this Mystery hath continued hidden except to some who have attained the Heavenly Mystery again to them somewhat thereof hath been opened according to the Inward Man 41. For in Adam we are Dead as to Paradise and must Sprout and Grow again through Death and the Corruption of the Body into Paradise as into another world in the life of God into the Heavenly Substantiality and Corporeity 42. And though it be so in some that they attain the Substantiality of God viz Christs Body again on to the soul yet the Perished Earthly Adam hath covered the Holy and pure Mystery so that the Great secret Mystery hath continued hidden to Reason 43. For God dwelleth not in this world in the Outward Principle but in the Inward he dwelleth indeed in the Place of this world but this world apprehendeth him not how then will the Earthly Man apprehend the secret Mysteries of God 44. And if a Man do apprehend them he apprehendeth them according to the Inward Man which is born of God again 45. But seeing the Divine Mystery will now more and more henceforth be laid so wholly open and be so very apprehensibly given to Man that he will very clearly apprehend the hidden secret therefore it ought by him to be well considered what it signifieth Even the Harvest of this world for the beginning hath found the End and the Middle is set into the separation 46 Let this be told to you ye Children who would inherit the Kingdom of God there is a time of Great Earnestness or severity at Hand the Floar shall be purged Evil and Good shall be severed one from another The Day Dawneth this is highly known 47. When we will speak of Man and rightly understand out of what he is made we must Consider of the Deity together with the Being of All Beings or Substance of all Substances for Man was Created according to the similitude of God out of all the Three Principles a totall Image and Similitude according to all Beings or Substances 48. He must not be an Image of this world only for this worlds Image is Beastial and for the sake of no Beastiall Image is God become Man 49. For neither did God create Man to live thus in
Inability that is Being or Substance 16. For the Spirit ariseth in the Fire but it severeth it selfe into two Sources or Qualities as one into the Fire and one in the sincking down into the Liberty into the Light 17. This is called God for it is Meek and Lovely and hath in it self the Kingdom of Joy and the Angelical world is understood in the sunk down Liberty of the Substantiality 18. Therefore when we were gone out from the Liberty of the Angelical Substantiality into the Dark source or quality whose Abysse was the Fire then there was no Remedy unless the Lights power and Word as a word of Divine Life became a Man and brought us out of the darkness through the fire source or quality through the Death in the fire a-again into the Liberty of the divine Life into the divine Substantiality 19. And Therefore must Christ dye and with the soul-Spirit go through the Fire of the Eternal Nature viz through Hell and the fierce wrath of the Eternal Nature and enter into the Divine Substantiality and break open a way for our souls through the Death and Anger through which we may with and in him enter through death into the Eternall Life 20. But concerning the divine Substantiality viz concerning the divine Corporeity we are to understand as followeth 21. VVe understand that the Light giveth Meekness viz Love Now the fires anguish desireth Meekness that it may slake its great Thirst for the fire is desirous and the Meekness is giving for it giveth it self 22. Thus in the desiring of Meekness cometh to be substance or Being viz a substantial Essentiality which is sunk down from the fierce-wrath which giveth its own Life freely and that is Corporeity for out of the power in the Meekness it becometh substantial and is by the Astringency as by the Eternal Fiat attracted or put on and retained 23. And is therefore called Substantiality or Corporeity because it is sunk down from the fire source or quality and Spirit and is in respect of the spirit as mute or inanimate Dead and impotent whereas Yet it is an Essential Life 24. Understand us aright thus when God created the Angels there were onely Two Principles manifested and in Being or Substance viz that in the Fire and that in the light viz One in the fierce wrathful Substantiality in the stern astringent Fiat with the forms of the fires Nature 25. And then that in the Heavenly substantiality out of the Holy Power with the water source or quality of Meekness of the Life of Joy in which the divine Sulphur as in the Love and Meekness was generated its Fiat was Gods desiring will 26. Out of this divine Substantiality viz out of Gods Nature the Angels as Creatures were Created and the source or quality of their Spirit and Life ariseth in the Fire 27. For without Fire no Spirit doth subsist and if it go out of the Fire into the Light there it obtaineth the love source or quality and the fire becometh onely a cause of its Life but the fires fierceness becometh quenched with the Love in the Light 28. But Lucifer dispised this and continued in the Fire-Spirit and so Elevated himself also and kindled the substantiality in his Place out of which Earth and Stone came to be and he was thrust out and so the Third Corporeity and the Third Principle began together with the Kingdom of this world 29. So when the Devil was thrust out into the Darknesse then God Created another Image according to his similitude in this Place 30. But if it must be Gods similitude according to all the Three Principles then must it also be taken out of all the Three and out of All Beings or Substances of this Place or of this Deep as far as the Fiat had with Lucifers Principality given it self into the Ether to the Creation 31. For Man came in the sted of Lucifer and hence ariseth also the Envy of the Devils that they cannot afford Man that Honour but leade him continually into the Evil way of perdition whereby they may but increase their Kingdom and they do it as a spite against the Meeknesse viz the love of God supposing that seeing they live in the fierce strong Might that they are higher then the Spirit of God in the Love and Meekness 32. Understand it thus Gods Will-Spirit viz the Holy Spirit hath comprised the Two-fold Fiat in two Principles viz in the Angelical world the Inward and in this outward world the Outward and Created den Mesch oder Menschen as a Mixt person for The Mixture or Man he should be an Image according to the Inward and outward world but should with the inward source or quality rule over the outward thus he should have been the similitude of God 33. For the outward Substantiality hung to the Inward and the Paradise grew through the Earth and Men in this world upon the Face of the Earth was in Paradise for Paradisical fruit grew for him till the Fall when the Lord Cursed the Earth 34. Then Paradise passed into the Mystery and became a Mystery or hidden secrecy to Man whereas yet if he be born of God again according to the Inward Man he dwelleth in Paradise but according to the Outward he dwelleth in this world 35. VVe are further to consider the Beginning and Original of Man thus God hath created his Body out of the Matrix of the Earth out of which the Earth was Created 36. All was together one in another and yet parted it self into Three Principles of a Threefold Substantiality and yet that in the fierce wrath was not known 37. Now if Adam had continued in Innocency he had lived the whole time of this world only in Two Principles and had ruled with one over all and the fierce wrathful Kingdom had not been known or manifested in Him though indeed he had it in him 38. And we are to understand furthee that Adams Body was Created out of the Inward Element wherein the Inward Firmament and Heaven together with the Heavenly Essences do lye as to one Part by the Inward Fiat 39. And as to the other Part he was created by the outward Fiat out of the outward Four Elements and out of the Constellation or Astrum for in the Matrix of the Earth they stood one among another The Paradise was therein and the Body was created also in Paradise 40. Understand us aright He had divine and also Earthly Substantiality on him but the Earthly was impotent and as it were swallowed up in the Divine 41. The Substance or matter out of which the Body was Created was a Mass or Lump of fire and water together with the Essences of Both those principles although the First also lay therein but not stirring 42. Every Principle should continue in its seat and should not mixe even as is done in God and then Man were a Total Image according to Gods Being or Substance Of
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-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
Members they came to have entrailes in the Body and a stincking Sack of Worms full of woe and misery in anguish and Toyl as is mentioned in the Book of the Three Principles and so we see now before our eyes what manner of Paradisical Angels we are and how we must generate and nourish our selves in Anxiety care and Misery which should have been done after another manner 83. Thus we sufficiently know Adams Fall and why he could not continue in Paradise and what Paradise was which is still to this very day onely it beareth not Paradisical fruit and we have not the Paradisical source or Quality and Eyes and so we see it not 84. For God hath cursed the Earth for Mans sake so that Paradise springeth no more through the Earth for it is become a Mystery and yet it is continually there 85. And into that Mystery the souls of the Saints depart when the Earthly body separateth it selfe from the Soul 86. It is in this world and yet is out of this world for this Worlds quality or source toucheth it not 87. The whole World would have continued to be Paradise if Adam had Continued in Innocency but when God pronounced the Curse then Paradise departed 88. For Gods Cursing is fleeing It is a fleeing not departing away but a going into another Principle viz into himselfe 89. For the Spirit of God proceedeth forth from God into the Substantiality but when this Sustantiality became Earthly and that the Devil dwelt therein who was Gods Enemy then the Spirit of God passed into its own Principle viz into the Love and departed out of the Earthliness and there it standeth now presented to Man in the Light of Life 90. So that whosoever now desireth to Enter into the Love of God let him go with his will-Spirit into Paradise and then Paradise will spring up again into or in his will-Spirit and he will receive on-to his Image again the Heavenly Substantiality in which the Holy Spirit ruleth 91. Let this be a Pearl to you ye Children of Men for it is the true Ground whosoever seeketh and findeth it he hath meer Joy therein It is the Pearl which lyeth hid in the field for which one sold all his goods and bought the Pearl of which Christ speaketh 92. Thus also we may know the Cherubine which draw Adam and Eve out of Paradise viz the stern or strong Angel which signifieth the Cutter off of the Earthly life from Paradise where Body and Soul must part asunder 93. It is indeed known to Us that Adam and Eve were driven away out of the place where the Tree of Temptation stood for Paradisical fruit stood there which they should no more see nor Eat for the Heavenly belongeth not to the Earthly 94. Also the Beasts were driven out in respect of the Evil Tree for they could not eat of the Paradisical fruit but of this Tree Every beast could Eat for it was Earthly 95. Thus must they leave Paradise for God had clothed them through the Spirit of the Great World with the skins of Beasts instead of the Heavenly Clothing of clarity and brightness 96. And he had pronounced their sentence what they should doe and suffer in this World what they should thence forward Eat and how they should nourish themselves or get their living in Care and Misery till they should return altogether to the Earth from whence they were extracted as to one Part. The seventh Chapter Of the promised Seed of the Woman and Crusher of the Serpent 1. NOw then Adam and Eve standing thus as Man and Wife in Paradise and having yet the heavenly source or quality and Joy though Mixed the Devil could not endure that for his Envy was too great 2. Seeing he had overthrown Adam and brought down his Angelical form he looked now upon Eve viz the Woman out of Adam and thought she might conceive Children in Paradise and remain in Paradise thou wilt therefore seduce her that she may eat of the forbidden fruit and so she will become Earthly and then thou maist reach into her heart and bring thy Imagination into her and so shalt get her into thy Kingdom and thou shalt continue still Prince in the Third Principle upon Earth 3. Which he then also did and perswaded her to the Evil fruit so that she laid hold on the Tree and brake off an Apple and did Eat and gave also to Adam 4. Now when Adam saw that Eve did not Instantly fall down and dye he did Eat also for the Lust was in both of them 5. This is the Bitt upon which Heaven and Paradise departed where the Cherubine viz the Cutter off with the Naked Sword came and stood before the Door and suffered them no more to come into Paradise 6. His Sword was that of the destroying Angel which now cutteth Men with heart cold sicknesse necessity and Death and at last cutteth off the Earthly Life from the Soul 7. When this Sword was to be broken in the Death of Christ then the Earth Trembled and the Sun lost its things Light and the Rocks cleft in sunder before the strong Might of God which thus brake Death in peeces 8. Thus also the Graves of the Saints Opened and their Bodies went out from Death again for the Sword was broken and the Angel which Guarded Paradise was done away and the Bodys of the Saints went into Paradise again 9. But here when Adam and Eve did eat the Earthly fruit they fell among Murtherers who wounded them and cast them out and let them lie half dead 10. Their going forth out of Paradise is the †going from Jerusalem to Jerico for they went out of Heaven into this Evil corrupt World into the house of Sinne. 11. Where instantly in their Minds in the Centre of Nature the wheel of the Senses or Thoughts began to qualifie or Operate in the Earthly source or quality where one sense or thought was against and Contrary to the other where Envy Pride Covetousness Anger and Contrary opposite will sufficiently flowed forth upon heaps 12. For the Noble Light of Love was extinguished which maketh the fierce wrathful source or quality amiable friendly and meek in which the spirit of God worketh and the fair Virgin of Gods Wisedom resteth they went out from the fair Wisdome 13. God had created Adam in the chast Virgin of his Wisdome but he became in the presence and stead thereof an Evil Earthly Opposire Woman with which he must live in this beastial form in meer care anxiety and necessity 14. And out of his fair Garden of pleasure which he had in him there came an Opposite Thorny and Thistly Garden whence yet he somewhat sought the Virgin-like fruit 15. But it went with him as with a Theese who hath been in a fair Garden to keep it but is for his Theft cast out from it and yet would fain eat
the Promise did incorporate it selfe in the Light of Life that is in the Tincture of the soul instantly in Paradise when Adam fell yea indeed before Adam was Created as Paul saith We are Elected in Christ before the foundation of the World was laid 7. For God in his wisdome knew the Fall therefore the Name JESUS did so instantly incorporate it selfe into the word of Life environed with the Virgin of Wisdom in Adamsâ— Image with the Cross 8. For the soul it selfe is even a Cross-Birth as when the soul-Fire kindleth it â—â—â—fe then it maketh in the flash a Cross that is an Eye with a Cross with Three Principles with the Character of the Holy Trinity as in the Third Book or part concerning the Threefold Life of Man is declared and yet further in the Fourth Part the forty Questions of the Soul 9. We are to understand that Mary in whom Christ became Man was truly the Danghter of Joachim and Anna according to the Outward Flesh and was extracted out of the Seed of Joachim and Anna according to the Outward Man 10. But according to the will she was a Daughter of the Covenant of Promise for she was the Mark to which it pointed at 11. In her stood the Center in the Covenant and therefore she was by the Holy Ghost in the Covenant highly blessed among and above all women Ever since Eve for the Covenant opened it selfe in her 12. You must understand it aright according to its high precious worth The word together with the Promise which with the Jewes stood in the Type or prefiguration as in a Looking-Glass wherein God the Angry Father Imagined and thereby quenched his Anger that moved it selfe Nâ—w after an Essential manner which from Eternity had not been done before 13. For when Gabriel the Prince brought her the Message that she should be impregnated or with Child and that she consented thereto and said be it unto me as thou hast said then the Center of the Holy Trinity moved it selfe and opened the Covenant that is the Eternal Virginity which Adam lost became opened in her in the word of Life 14. For the Virgin of Gods Wisdom environed the word of Life viz the Center of the Holy Trinity thus the Center became Moved and the Heavenly Vulcan struck up the Fire of Love so that the Principle in the Love-flame became generated 15. Undeâ—stand this right In Maries Essences in the Virgin-like Essences which perished in Adam out of which he was to generate a virgin-like Image according to the Wisdom of God the divine fire became struck up and the Principle of Love kindled 16. You are to understand that in the seed of Mary When she became impregnate with the Soul-Spirit that is with the Tincture of Venus for in the Tincture of Venus that is in the Source or Quality of Love Adams first Fire became struck up in the word of Life 17. And in the Child JESUS 〈◊〉 both Tinctures perfect just as in Adam and the word of Life in the Covenant understand in the Holy Trinity was the Center and rhe Principle appeared as in or to the Fathers part 18. Christ became Man in GOD and also in MARY in all the THREE Principles and together therewith also in the EARTHLY world 19. He took the form of a Servant upon him that he might be able to Master Death and the Devil 20. For he was to be a Prince in the Place or space of this world in the Angelical Prince-Throne viz uopn the seat and in the Authority of the late Angel and Prince Lucifer over all the Three Principles 21. Now then First If he must be Lord over this outward World then he must also dwell in the Outward World and have it Essence and property 22. In like manner Secondly If he must be Gods Sonne then he must also be generated out of God 23. And Thirdly If he must quench the Fathers Anger then he must of necessity be also in the Father 24. And Fourthly If he must be the Soone of Man then he must also of necessity be of Mans Essence and Substance and Fifthly must have a humane Soul and a humane Body as we all have 25. It is known to us that Mary his Mother as also Christ from or of his Mother were both of the humane Essence with Body Soul and Spirit and that Christ received a Soul out of Maries Essence yet without Masculine Seed 26. Onely the great Secret Arcanum of God was there opened and the first Man with his Sâ—cret Mystery which fell into Death was here generated to Life again understand in the Principle of God 27. For because of this the Deity Moved it selfe and struck up the Fire in the Fathers Principle and so the deadened Sulphur which dyed in Adant became living again 28. For the word had in it self heavenly Substantiality and opened it selfe in the Heavenly Substantiality in the virgin-like Image of the Deity this is the pure chast Virgin wherein the Word of Life became Man 29. And so the Outward Mary became adorned and blessed with the Highly blessed heavenly Virgin among all Women of this World 30. In her that which was dead and shut up of the Humanity became living again and so she became as highly graduated or Dignified as the first Man before the Fall and became a Mother of the Throne-Prince 31. This came not out of her ability but out of Gods ability unless the Center of God had moved it selfe in her she would have been no otherwise then all Eves Daughters 32. But in this place The word of Life had fixâ—d the Mark as also the Covenant of Promise and therefore she is the blessed among all Women and above all Eves Children 33. Not that she is a Goddess which Men should honour as God for she is not the Mark for she also said How shall that come to pass since I know not of any Man 34. But the word of Life in the Center of the Father which gave in it self with the Moving of the Deity into the Humanity and opened it selfe in the Humane Essence that is the Mark that is the Goal that we must run to in the Regeneration 35. This is a greater wonder then in the first Adam for the first Adam was created out of Three Principles and his Spirit was introduced into him through the Spirit of God and the Heart of God needed not to move it selfe in an especial manner for Gods Spirit did onely move it self out of Gods Heart 36. But now the Center or Heart of God moved it selfe which had rested from Eternity and the Divine Fire was there struck up and kindled or awakened as a Man may Express it The Dear or precious Gate 37. We should rightly understand the becoming Man or Incarnation of Christ the Sonne of God thus he is not become Man in the Virgin Mary onely so that his Deity or divine Substantiality did sit bolted up or
and Image of God for our whole Religion Consisteth in Three Parts which we urge and Teach 3. As First concerning the Creation what Essence substance and property Man is whether he be Eternal or not Eternal and how that is possible what properly the humane Original is from which he proceeded in the Beginning 4. Secondly Seeing there is so much spoken and taught Concerning his Fall and that we see that we are become Mortal because of the Fall moreover subjected to Evil and to the fierce wrathful source what then properly his Fall hath been 5. Thirdly Seeing God will receive us to Grace again and for whose sake also he hath given the Law and Teaching also confirmed then with Deeds of Wonder or Miracles what therefore properly the New Regeneration is 6. And being we see that we must dye in what power and Spirit we can be new Regenerated again and rise again from Death 7. All this we finde pourtrayed in these two Images viz in the Eternal Holy and then also in the Earthly corruptible Virginity and finde also the New Regeneration in the Image of Christ very cleare and bright 8. For in the Eternal Virginity viz in God wisedome wherein the Image and Similitude of God is seen as in a Looking-Glass from Eternity and known by the Spirit of God was Adam the first Man Created 9. He had the Virginity for his own viz the true love Tincture in the Light which is desirous of the Fires Tincture that it might be a burning Life in power and Glory and in the Fires Essence might be a Genetrix which in the Lights Essence without the Fire cannot be 10. And thus we acknowledge a Virginity in the wisdome of God from Eternity in the desirous will of the divine substance 11. Not a Woman which generateth but a figure in the Looking-Glass of Gods wisdome a pure Chast Image without substance yet in the Essence but not manifested in the Fires Essence but in the Lights quality or source 12. This Image God hath Creeated into a Substance and that out of all the Three Principles so that it is a similitude according to the Deity and Eternity as a totall Looking-Glass of the Byss or Ground and of the Abyss of the Spirit and also of the Substance and was created out of the Etetnal not to the Corruptibility or frailty 13. But seeing the Earthly and Corruptible hangeth to the Eternall so thereby hath the Earthly Lust introduced it selfe into the Eternall Heavenly and infected the Heavenly property for it would dwell in the Eternal and yet was destroyed in the fierce wrath of God 14. Thus the Earthly Source or quality destroyed the Heavenly and became the Turba of the heavenly as we know and perceive by Earth and Stones which assuredly have their Original out of the Eternal but are perished in the fierce wrath and Fire-source of quality and the Fiat hath made Earth and Stones out of the heavenly Substantiality 15. For the sake of which a Day of Seperation is appointed wherein every thing shall enter again into its own Ether and be preserved or purified by the Fire 16. Thus also was Man created in the virginity in Gods wisdome but became apprehended by the fierce wrath and Anger of God and therefore became so suddenly perished and Earthly 17. And as the Earth must pass away and be tryed or purified in the Fire and go again into that which it was before so also Man shall go agin into the virginity wherein he was Created 18. But in that it was not possible for Man that he should rise from the fieece wrathful Death and enter into a New Birth for his virginity was shut up together in Death for which cause God made a Woman out of him therefore the Deity must move it selfe and open that which was shut up and make it living again and that was done in Mary the included shut up Virgin 19. Understand in the Virginity which Adam inherited out of Gods Wisdome not out of the Earthly part of the Third Principle but out of the Heavenly holy Part of the Second Principle which became included and shut up in the Earthly Death in the Anger of God with the Earthly Imagination and yeelding up thereinto and was as it were Dead even as the Earth also appeareth as Dead 20. And therefore hath the Heart of God moved it selfe destroyed Death and generated the Life again 21. Thus now to Us the Birth and becoming Man or Incarnation of Christ is a powerful and very weighty Matter that the Total abyssal Heart of God hath moved it selfe and so therewith the heavenly Substantiality which was shut up in death is become living again so that we may now say with good ground 22. God himselfe hath withstood his Anger in that with the Center of his Heartt which filleth the Eâ—ernity without ground and limit he hath again opened himself taken away the power of Death and broken the sting of the fierce wrath and Anger in as much as the Love and Meekness hath opened it selfe in the Anger and quenched the power of the Fire 23. And still much more is it a great Joy to Us Men that God hath opened himselfe in our mortified and dead virginity and so on throughly and totally 24. But that the Word or the power of Gods Life hath given in it selfe again into the Humanity viz into the Dead and as it were disappeared virginity and opened again the virgin-like Life at that we reioyce and go with our Imagination into the Center wherein God hath opened himself in the humanity viz into his Sons becoming Man or Incarnation 25. And so in our Imagination which we introduce into his becoming Man we become impregnated of his opened Word and power of the Heavenly and divine Substantiality not at all with that which is strange yet it seemeth strange to the Earthliness 26. The Word hath opened it self every where even in Every Mans light of life and there is wanting onely this that the Soul-spirit give it selfe up thereinto and so it putteth the Eternal Virginity on again not as a Garment but as from its own Essence And in that Soul-Spirit God becometh Generated or Born 27. For Mary together with all Eves Daughters were generated or become Earthly but the Covenant of Gods Love shewed iu their Essence that God would therein unshut the Life again 28. And we cannot say throughout concerning Maries Virginity as to the Earthly Life before the Blessing before Gods Heart moved it selfe that she was then a Totally perfect Virgin according to the first before the Fall but she was a naturall Daughter of Eve 29. But this we say with good groâ—nd that in Mary as also in all Adams Children the Eternal virginity in the Covenant of Promise hath layen shut up as it were in Death yet in God not â—aded 30. For the Name JESUS in the Center or Heart of God hath from Eternity together Imaged it selfe in the Virgin of
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
have suffered it selfe to be impregnated with Earthly seed 94. Here it attaineth the right fires and Mans Tincture so that thus it is also a right Masculine Virgin as Adam was in his Iâ—nocency The Tenth Chapter Of the Becoming Man or Incarnation of Jesus Chrst the Sonne of God and how he lay Nine Months as all the Children of Men shut up in his Mothers Body or Womb and how properly his Becoming Man is 1. MEn have had much disputing about Christs becoming Man but very blindly and have made many Opinions concerning it and so Men have beene turned about with Opinion and have left and let the right becoming Man or Incarnation lye still upon which our Eternal Salvation dependeth 2. Of which all the cause hath been that Men have sought it in outward Wit or Understanding and Art and Not at the right Mark Aim or Place 3. If a Man were entered into Christs becoming Man or Incarnation and were born of or out of God it would need no disputing for the Spirit of God openeth to every one the becoming Man or Incarnation even in himself and without this there is no finding it 4. For how will we find in this Worlds Reason that which is not in this World we find in the outward Reason scarce any Glimps thereof but in Gods Spirit is the right finding 5. The becoming Man or Incarnation of Christ is such a Mystery as which the Outward Reason knoweth nothing of for it is done in all the Three Principles and cannot be searched out unless a man know the first Man in his Creation before the Fall 6. For Adam was to generate the Second Man with the Character of the Holy Trinity out of himselfe in which the Name JESUS was Imaged or Incorporated 7. But that could not be and therefore must another Adam come in whom it was possible for Christ is the Virgin-like Image with the Character of the Holy Trinity he is conceived in Gods Love and generated in this world 8. Adam had divine Substantiality and his soul was out of the first Principle out of the Fathers property and that should have with its Imagination inclined it selfe into the Fathers Heart viz into the Word and Spirit of Love and purity and have eaten of the Substantiality of Love and then it had reteined Gods Substance in the Word of Life in it selfe and would have been impregnated with the power out of the Heart of God 9. Whence then it should have Imagined out of it selfe into â—s substantiality and it selfe have impregnated its Substantiality so that a whole similitude according to the first Image would have Existed through the Imagination and the yeelding up of the Soul into it and be conceived in the power of the Substantiality 10. But being this could not be done in Adam because of the Earâ—â—liness which clave to him therefore it was done in the Second Adam Christ who was in such a manner conceived through Gods Imagination and entering into the Image of the first Adam 11. And it is known to us that being the first Adam had fixed his Imagination in the Earthliness he is become Earthly and that done against the purpose of God yet the purpose of God must stand 12. For here God set his purpose in Adams Child and brought his Imagination into the perished Image and Impregnated the same with his divine power and Substantiality and Converted the Souls will out of the Earthliness into God so that thus Mary became Impregnated with such a Childe as Adam should have been impregnated with 13. Which selfe ability could not effect but sunk down into sleepe viz into the Magia where then the Woman was made out of Adam which should not have been Made but Adam should himselfe have impregnated in Venus's Matrix and have generated Magically 14. But seeing that might not be therefore was Adam divided and his own wilâ— of Great Might and power was broken in him and shut up in Death 15. And seeing he would not set his Imagination into the Spirit of God therefore must his great Might and power in Death hold still and let the Spirit of God set his Imogination into it and do with it what he will 16. Therefore Gods Spirit awakened the Life to him out of that Death and became the Spirit of that Life that the Image and Similitude according to God which was known from Eternity in Gods wisdom might yet be generated and subsist 17. For it stood before the time of the World and from Eternity in the Virgin-Looking-Glass in the wisdom of God and that in two Forms 18. Viz according to the First Principle of the Father in the Fire and in the second Principle of the Sonne in the Light and yet was onely Manifest in the Light and in the Fire as it were in a Magia viz in a possibility 19. As the Starry Heaven modelleth to Man a figure in sleep in his Minde according to its ability or possibility so also hath the Image in the Center of the Fires Nature appeared altogether Invisibly 20. But in the wisdom in the Looking-Glass of the Deity it hath appeared as an Image like a shadow yet without Material Substance and yet hath been in the Essence of that Spirit 21. Which if it had discerned it selfe in the Looking-Glass of the wisdome it would have known and seen this Image and would once have set its will thereinto to bring it into Substantiality that God might have an Image or similitude in Substance where it might not need any more to see it selfe as in a Looking-Glass but find it selfe in Substance 22. Therefore seeing the first Image Imagined into the stern Might and power and thereupon became Earthly and Dead Gods Spirit brought its will and life into Death and took to it selfe again the first Life out of Death that the first Life might stand in full obedience before it and that it alone may be the Will and the Deed. 23. Thus it is known to us that God hath Entered into the halfe dead Image understand into Mary and even into that virgin-like form which lay shut up in Death wherein Adam should have become impregnated and generated an Image of himselfe in the Virgin-like Chastity 24. In this shut up Virgin-like half dead Matrix is Gods Word or Heart viz the Center of the Holy Trinity become a Humane Image without hurt to his Substance 25. And whereas the first living Virgin-like Matrix in Adam would not be obedient to God yet now when it was again awakened and raised out of Death it became Obedient and gave it selfe totally humbly and willingly into Gods will and thus now the right Virgin-like Image became figured into the Obedience of God again 26. For the first will must remain in Death which Imagined against Gods will and a pure Obedient will became awakened which might remain in the heavenly Meekness which would no more suffer the Image in the fire in the Fathers part to
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
destroyed The Eleventh Chapter Of the Benefit and what Profit the Becoming Man or Incarnation and Geniture or Birth of Jesus Christ the Sonne of God is to us poor Children of Eve The Most rich lovely Gate of all 1. WE poor Children of Eve were all Dead in Adam and though we did as it were Live yet we lived onely to this World and Death waited for us and continually devoured One after another and there were no remedy for us if God had not Generated us again out of his Substance 2. We should not in Eternity as to the Body have returned again but our Soul would have Eternally continued in Gods Anger source or quality with all Devils 3. But the Becoming Man or Incarnation of Jesus Christ is become a powerful Substance or Matter to us for for our sakes is God become Man that he might bring our humanity out of Death into himself again and redeem or release our Soule out of the fire of Gods Anger 4. For the Soul in it selfe is a Fire-source or quality and containeth in it selfe the First Principle the harsh astringency which in it self laboureth onely to the Fire 5. But if the Love and Meekness of God become withdrawn from this Souls Birth or Geniture or become infected with a total stern Matter then it continueth a source or quality in the Darkness a totall stern roughness devouring it selfe and yet also in the hunger of the will alwaies thus generating it self again 9. For a thing that hath no beginning nor Ground that hath also no End but it selfe is its Ground it generateth it Selfe 7. And yet we will not say that the Soul hath no Beginning it hath a Beginning but onely according to the Creature not according to the Essence its Essence is from Eternity 8. For the divine Fiat hath comprised it in the Center of the Eternal Nature and brought it into a substantial Substance moreover with the whole Cross with the Character of the Holy Trinity as a Similitude of the Threefold Spirit of the Deity wherein God dwelleth now whether it be done in Love or Anger that is in Light or Fire for in which of them soever it Imagineth of that it becometh impregnated for it is a Magick Spirit a source or quality in it selfe 9. Thus it is the Center of the Eternity a fire of the Deity in the Father yet not in the Fathers Liberty but in the Eternall Nature 10. It is not come before the Substance but in the Substance 11. But Gods Liberty is without or beyond the Substance but dwelleth in the Substance for in the substance God becometh Manifest 12. And there would be No God without the Substance but an Eternal stilness without source or quality 13. But in the source or quality the Fire becometh generated and out of the Fire the Light where then two Substances fever themselves and drive on a Twofold source or quality viz a fierce wrathful hungry thirsty one in the Fire and a Meek lovely yeelding giving oue in the Light 14. For the Light giveth and the Fire taketh away the Light giueth Meekness and out of the Meekness Substantiality that is the Fires food or else it were a dark fierce wrathfull hunger in it self 15. As indeed a Spirit is if it have not the substance of the Light like a loathsome poyson 16. But if it attaineth substance of Meekness then it attracteth that in it selfe and dwelleth therein and useth it for food and also for the Body for it affecteth or infecteth it selfe therewith and impregnateth it selfe for its substance is its satiating or fulfilling and thus the hunger becometh stilled 17. We are to conceive of the humane Soul thus it was taken out of the Center of Nature not out of the Looking Glass of the Eternal as viz out of the source or quality of this world but out of the Eternal Essence of the Spirit or out of the first Principle of the Fathers property as to or according to Nature 18. Not from Substance or from somewhat but the Spirit of the Deity breathed into it the Life understand the Image into Adams selfe out of all the Three Principles It hath breathed into him the Center of Nature as viz the fire source or quality to Life 19. Also the Meekness of the Love out of the substance of the Deity as the second Principle with divine heavenly Subantiality 20. As also the Spirit of this World as the Loaking-Glass or pretotype or prefiguration of Gods wisdom with the Wonders 21. But now the Spirit of this World is by the Devils kindling and poyson which he hath darted thereinto become perished for the Devil dwelleth in this world and is a continual infecter of the outward Nature and property though in the fierce wrath onely viz in the harsh astringent desire he is Mighty powerful 22. But he putteth his Imagination with his false Tincture also into the Love and poysoneth the Souls best Jewel and hath infected Adams soul with his Imagination with his Evil hunger-spirit so that Adams soul lusted after the Earthly source or quality from which Lust it became impregnated with the Earthly source or quality so that the Outward Kingdom became introduced into the Inward whence the Light of the first Principle Extinguished and his divine Substantiality wherein he should live Eternally became shut up in the Earthly Death 23. Thus for this Image and also Soule there was no remedy more unless then the Deity did move it self according to the second Principle viz according to the Light of Life in it and did kindle the substantiality which was shut up in Death again with the Love Glance which was done in the becoming Man or Incarnation of Christ 24. And this is the Greatest Wonder that God hath wrought in that he hath moved himself with the Center of the Holy Trinity in the Womans Seed 25. For Gods Heart would not reveal or Manifest it selfe in the Fire as viz. in the Mans Tincture but in the Spirits Tincture viz in Venus in the Love of the Life that the Fire in the Mans Tincture might be apprehended with the Meekness and Love of God 26. For the Eternal Life should and must spring again out of the shut up Death For here hath the Root Jesse and the true Rod of Aaran budded and boarn fair fruit 27. For in Adam the Paradise was shut up in Death when he became Earthly but in Christ that springeth again out of Death 28. From Adam we have all inherited Death but from Christ we inherit the Eternal Life 29. Christ is that virgin-like Image which Adam should have Generated out of himselfe with both the Tinctures 30. But being he could not therefore he was divided and so it must be done through Two Bodies till Shiloh came that is the Sonne of the Virgin which became generated out of God and Man 31. He is the Breaker through of which the Prophets spake saying He shooteth up
New the old is to be given up to the Anger for the New Man blossometh up out of the Anger as the Light shineth out of the Fire 96. Thus the Old Adam must be Wood or Fewel for the Fire that the New may sprout forth in the Light of the Fire for it must subsist in the Fire 97. That is not Eternal which cannot subsist in the Fire and which ariseth not out of the Fire 98. Our Soul is out of Gods Fire and the Body out of the Lights Fire 99. But understand alwayes by the Body an inanimate substantiality which is no Spirit but an Essential Fire 100. The Spirit is much higher for its Original is the fire of the fierce wrath of the fierce wrathful source or quality and its right life or Body which it hath in it self is the Light of the Meekness that dwelleth in the Fire and giveth to the Fire its meek sustenance or body else the Fire would not subsist it will have sowewhat to Consume 101. For God the Father saith also I am an angry zealous jealous or fierce wrathful God a Consuming fire and yet calleth himselfe also a merciful loving God according to his Light according to his Hertz and therefore he saith Barm-hertz-ig Heart Warm-heart-ed or Merciful 102. For in the Light the water of Eternal Life becometh Generated which quencheth the fire and the fierce anger of the Father The Thirteenth Chapter Of the twofold Man viz. of ohe Old and New Adam as of two sorts of of Men How the Old and Evil behaveth it selfe towards the New What Religion Faith and Life each of them leadeth and what each of them understandeth 1. â—ALl whatsoever concerning Christ is in the Old Adam taught written preached or Spoken he it from Art or how it will it is out of or from Death and hath neither understanding nor Life for the Old Adam without Christ is dead 2. It must be the New which becometh generated out of the Virgin that must do it that onely understandeth the Word of Regeneration and entereth into the sheepfold at the Doore of Christ 3. The Old Adam will climbe up into it through Art and searching or Speculation it supposeth Christ may sufficiently be apprehended in the Letter he who hath learned Arts and Languages and hath read much is called and Instituted by Christ to Teach the Spirit of God must Speak through his Preaching though likely he is but the perished Corrupt Old Adam onely 4. But Christ saith They are Theeves and Murderers and come onely to Robbe and steal he who goeth not in at the door of the sheepfold but climeth up some other way he is a Thiefe and a Murderer 5. Further he saith I am the door to the sheep he that entereth in through me shall find Pasture and the sheep will follow him for whosoever is not with me is against me 6. A Teacher should and must be generated from or born of Christ or else he is a Thief and a Murderer and standeth there to Preach onely for a Belly full he doth it for Money and honour sake he teatheth his own Word not Gods word 7. But if he be Regenerated out of Christ then he teacheth Christs word for he standeth in the Tree of Christ and giveth his Sound out of the Tree of Christ wherein he standeth 8. Threfore it is that there is so much strife and Opposition upon Earth because Men heape up Teachers to themselves according as their Ears do Itch after what the Old Evil Adam pleaseth to Hear after what serveth to his climing up and fleshly pleasure and voluptuousness what serveth to his Might and Pomp. 9. O ye Devill 's Teachers how will you subsist before the Anger of God 10. Why do you Teach when you are not sent from God ye are sent from Babel from the Great Whore from the Mother of the Great Woredoms upon Earth ye are not born of the Virgin but of the perfidious Adulterous Woman 11. For ye not onely Teach humane Traditions and fictions but ye also persecute the Teachers that are sent which are borne of Christ 12. Ye strive about Religion and yet there is no strife at all in Religion There are manifold Gifts yet it is but one Spirit that speaketh 13. As a Tree hath many Branches and the fruit many severall Forms and one doth not look altogether like another also as the Earth beareth manifold hearbs and blossoms and the Earth is the onely Mother to them thus it is also with those who speak out of or from Gods Spirit 14. Every one speaketh out of the Wonders of his Gifts yet their Tree and soyl upon which they stand is Christ in God 15. And ye Spirit Binders will not endure that ye will stop the Mouth of your Christ whom yet your selves Teach with your Earthly Tongue unknown from the Pulpit and binde him to your Lawes 16. O! alass the true Church of Christ hath no Law Christ is the Temple or Chruch into which we must Enter 17. The Heaps of stone make none New Men but the Temple Christ wherein Gods Spirit teacheth thae awakeneth and raiseth up the half dead Image that it beginneth to sprout forth 18. They avail all alike God asketh not after Art not fine eloquent Expessions but whosoever cometh to him he will not thrust him away or reject him 19. Christ is come into this world to call and save poor sinners And Isaiah saith Who is so simple as my Servant 20. Therefore the Wit and wisdome of this World doth it not it maketh onely Pride and Pust up Reason it will out aloft and willeth to rule and domineer 21. But Christ saith He that Ieaveth not House and Land Goods Money Wife and Childe for my Names sake is not worthy of me All whatsoever is in this world must not be so loved as the dear highly precious Name JESUS 22. For all whatsoever this World hath is Earthly but the Name JESUS heavenly and out of the Name JESUS we must become Regenerated out of the Virgin 23. Therefore the Child of the Virgin standeth against the Old Adam he presents or sheweth forth himself with or by desires of Temporal pleasures and Voluptuousness honour power might and Authority and is a fierce wrathful Dragon which onely willeth to devour as the Revelation of John representeth him to be a Cruel horrible Dragon 24. The Virgins Childe standeth upon the Moon and weareth a Crown with Twelve Starres for it treadeth the Earthly viz the Moon under its feet It is Sprouted out from the Earthly Moon as a blossom out of the Earth and therefore the Virgin-like Image standeth upon the Moon 25. Against which the fierce wrathful Dargon casteth sorth his streames of Water and would fain continually drown the Virgin-like Image but the Earth cometh to helpe the Woman and swalloweth up the stream and floud of water and bringeth the Woman into
to the outward Man but as to the Inward therefore we will pourtray it in a similitude for the Readers sake and for our Refreshment 10. If we would consider our selves how we are so twofold with a Twofold Mind Thoughts senses and will we can not better come to the knowledge thereof then by considering the Creature or Creation 11. We see a rude stone lying on the ground and in many of them there is the best Gold and we see plainly how the Gold glisters in the Stone but the stone is inanimate and knoweth not that it hath such Noble precious Gold in it 12. So also we we are Earthly Sulphur but we have an Heavenly Sulphur in the Earthly wherein each is its own by it selfe 13. Indeed during this life time they are one among another but they qualifie or operate not together one with the other the one is the conteiner and dwelling-house of the other 14. As we see in Gold that the rude drossy stone is not the Gold but is onely its receptacle that conteineth it also it s rude drossiness doth not afford the Gold but the Tinctura solis or Tincture of Sol affordeth it in the rude Stone 15. But the rude Stone is the Mother and Sol is the Father for Sol impregnateth the rude stone because it hath the Center of Nature out of which Sol hath its Original 16. If we would go on into the Center we would set it down but seeing it is sufficiently explained in the other writings we let it alone here 17. But so it is also with Men the Earthly Man is signified by the rude drossy Stone Sol signifieth the Word which became Man which impregnateth the corrupted perished Man 18. The cause is this the Corrupted perished Man is indeed Earthly he hath the Eternal Center of Nature he longeth after Gods Sol for in his Creation Gods Sol was taken along to his Substance 19. But now the rude Stone hath over-grown the Gold and hath swallowed it up into it selfe so that the Gold is intermixed with the rude drossy Sulphur and cannot escape the rude Sulphur unless it be clensed in the fire so that the rude drossiness be melted away and then Sol remaineth alone 20. Understand this of Dying and consuming therein the rude drossy Earthly flesh is melted away and then the virgin-like spiritual flesh remaineth alone 21. Understand us aright what we mean we speak the precious and sublime Truth as we know and understand it 22. The New-Man is not onely a Spirit He is even Flesh and Blood as the Gold in the stone is not onely Spirit it hath a Body but not such a one as the rude drossy stone is but a Body which subsisteth in the Center of Nature in the Fire 23. Whose Body the fire cannot Consume and that because the Gold hath another Principle 24. Dost thou know this thou Earthly Man No It justly remaineth Mute in silence for the Earth is not worthy of the Gold though indeed it carrieth it and also generateth it 25. So also the earthly Man is not worthy of the Jewel which he carrieth and though indeed he helpeth to generate it yet he is but dark or dusky Earth in respect of the virgin-childe born of God 26. And as the Gold hath a true Body which lyeth hidden and captive in the rude drossy stone so also the virgin-like Tincture in the Earthly Man hath a true real Heavenly divine Body in flesh and blood 27. But not in such flesh and and blood as the Earthly It can subsist in the Fire it goeth through Stone and Wood and is not apprehended as the Gold presseth through the rude Stone and breaketh it Not neither doth it break or destroy it self 28. Thus it is also with the Earthly Man when he conceiveth the Word of life which became Man in Christ then he conceiveth it in the perished Sulphur of his flesh and Blood in the virgin-like Center which was shut up in Death wherein Adam was a virgin like Image wherein the wilde Earth inveloped his Gold of the clear Divine Substantiality so that the heavenly must stand in Death in the Center of the Fire In that very Center I say 29. And in that very Center the Word of Life moved it self which became Man in Mary and therein the Substantiality shut up in Death attained a living Tincture 30. And then the Noble Gold viz the heavenly substantiality in Death began to sprout forth and had instantly in it selfe the Holy Spirit in the word of Life which there proceedeth from the Father and the Sonne and maketh the wisdome viz the heavenly Virgin as a Looking-Glass of the Express Image of the Deity as a pure Sulphur for it selfe a pure flesh and bloud wherein it dwelleth 31. Not earthly Essence but divine Essence out of the heavenly Substantiality 32. This is the true real Flesh and Blood of Christ for it groweth in Christs Spirit in the word of Life which became Man which brake or destroyed Death wherein the divine Tincture sprouted again and generated substance out of it selfe 33. For all is generated and proceeded out of Gods desiring But if God be a fire and also a Light then it is sufficiently knowable to Us out of what every thing is proceeded 34. Yet we cannot by any means say otherwise then that out of the Good and richly amiable Good is proceeded 35. For a Good-desiring will conceiveth in its Imagination its like it maketh that through the hunger of its desiring like it selfe 36. Thus it is knowable to us that being the Deity hath pleased to have a Looking-Glass an Image of its like that the divine longing Pleasure or Placet would also in its impregnating have the Good and Most lovely to be generated in its desirous will a right similitude according to the Good according to the clear bright Deity 37. But that the Earthly hath intermixed it selfe therewith that is the fault of the desirous Anger viz of the fire the fault of the Devil who with his Imagination kindled it 38. Thus also it is highly knowable to us That God would not forsake his own his very best and loveliest of all which he Created to his likeness into a Creaturely substance 39. He rather became himselfe such a one as he had Created that he might generate or bring forth the perished or corrupted out of perdition or Corruption again and put or change it into the Best wherein he might Eternally dwell 40. And we say with good ground that God himself dwelleth Subsistingly in the New Man not through a Glimps or a strange Glance or appearance but substantially yet in his own Principle 41. The outward Man toucheth or apprehendeth him not 42. Also the flesh and Blood of the New-Man is not God It is heavenly Substantiality God is Spirit God doth not perish or Corrupt though plainly the Substance perisheth or Corrupteth thus God remaineth in himself 43. He needeth no
going away for he useth also no going or Entring in 44. But he manifesteth himself in Flesh and Bloud it is his longing pleasure to possess a similitude 45. And thus if we rightly know our selves and go according to it we then find that Man understand the whole Man is a right similitude of or according to God 46. For according to the Earthly life and Body he is of from this world according to the virgin-like Life and Body he is from heaven 47. For the virgin-like Essence hath heavenly Tincture and maketh heavenly Flesh in which God dwelleth 48. As the Gold in the Stone hath another Tincture then the rude drossy stone and that very Tincture hath another Body Every Body cometh to be out of its own Tincture 49. As therefore we know that the Earth is become generated from â—he fierce wrath out of the Center of the harsh astringent hellish fiâ—e viz Of the Cold Fire out of the Sulphur of the Stern severity in the Anguish to Fire as is mentioned in the Book of the Three Principles 50. Thus also a good Corpus or Body cometh out of a Good Essence for the Essence maketh the life and yet it self is not the Life the Life ariseth in the Principle as in the Fire be it in the Cold or in the Hot or in the light Fire each is a Principle of its own and yet is not severed 52. Thus we will now with good Ground of Truth speak and say concerning the Humanity with clear plain and unveyled words not from supposition or Opinion but from our own true knowledge in the enlightning given us from God 52. First that the new Regenerate Man which lyeth hidden in the Old as the Gold in the Stone hath a heavenly Tincture and hath divine heavenly flesh and Bloud on it 53. And that the Spirit of that Flesh is no strange Spirit but its own generated out of its own Essence 54. Secondly And then we also clearly know and say that the Word which in Mary became Man is the first Ground to the beginning Tincture in the Sulphur and plainly know that Christs Spirit which filleth heaven in All places dwelleth in that very Tincture 55. Thirdly we manifestly know that this heavenly Flesh is Christs Flesh in which the Holy Trinity dwelleth undivided 56. Fourthly we apparently know that it is possible that that very flesh and Blood in the Time of the Old Adam can through Imagination become perished or Corrupted again as came to pass in Adam 57. Fifthly we say that the Deity in the perishing or Corrupting doth not depart or go away also is touched with No Evil. 58. For that which looseth the Love of God that falleth home to the Anger what falleth out from the Light that catcheth the fire and the Spirit of God remaineth to it selfe unperished or uncorrupt 59. Sixtly That the possibility to the New-Birth is in all Men else God were divided and not in one place as he is in another 60. And herein we exactly know that Man is drawn by the Fire and the Light to which he inclineth with the Beam of the Balance into that he falleth and yet he may in his life time raise up the Tongue of his Angle or Beam aloft again 61. Also that the Holy clear Deity willeth no Evil it also willeth no Devil it hath desired none much less to have any man be in Hellin the Anger of God 62. But seeing there is no Light without fire therefore it is sufficiently knowable to Us how the Devil hath through Imagination gazed or reflected himself on the Anger-fire as also all men that will become Damned they will not suffer themselves to be remedyed but themselves fulfil the Greedy fire-source or quality they suffer themselves to be drawn and yet can well stand 63. Seventhly we say That the true Temple wherein the Holy Ghost preacheth is in the New-Birth 64. That all is Dead Crooked and Lame which teacheth not out of Gods Spirit 65. That the Holy Spirit mixeth not it selfe in the sound of the Mouth of the wicked That no wicked Man is Christs shepheard 66. For although in the Holy or Saints the Clock cometh to be struck with or by the voyce of the wicked it would indeed be done by the Cry of a Beast if its noise were intelligible and did sound the most precious Name of God 67. For as soon as the Name of God is mentioned and giveth a sound then instantly the other sound catcheth it viz in that place wherein it is sounded as in the holy Soul 68. But no wicked awakeneth or raiseth up another wicked out of Death for that cannot be they are both in the Anger of God and lie yet shut up in Death 69. Had we our selves been able to have risen up out of Death then had Gods heart not needed to have become Man 70. Therefore we say with Certain Ground That onely that very word which there is become Man awakeneth or raiseth up the poor sinner out of his Death and generateth him to Repentance and to a new life 71. Therefore all Preachers or Cryers that are wicked or ungodly are not profitable in the Temple of Christ but those that have Christs spirit they are his shepheards 72. We clearly know and say That all Teachers which give out themselves for Christs servants and Church-Ministers and that for their Bellies and honour sake and yet are Unregenerate are the Antichrist and the Woman in the Revelation of John upon the Dragon 73. We say That all Tyranny and selfe usurped power and Authority wherewith the miserable are squeezed Oppressed drunk up vexed and tormented is that abominable Horrible Cruel Beast upon which Antichrist Rideth 74. We know and say that the Time is near and the Day Dawneth or breaketh wherein this Evil Beast with the Whore shall go into the Abyss Amen Halelujah Amen The second Part of the Book of the Incarnation is concerning The Suffering Dying Death and Resurrection of CHRIST And How we must enter into Christs Suffering Dying and Death and Rise again with and through him out of his Death and become conformable to his Image and Eternally Live in Him Written In the Year 1620. in the German Tongue By Jacob Behme THE Teutonick Philosopher Dwelling at Gerlitz LONDON Printed by J. M. for Lodowick Lloyd at the Castle in Cornhil 1659. Of CHRISTS Suffering Dying Death and Resurrection And How we must Enter into Christs suffering dying and Death and arise with and through him out of his Death and become like his Image and live in him Eternally The First Chapter Of the Eternal Beginning and of the Eternal End 1. Reasons Objection OUtward Reason saith were it not sufficient that God became man in US wherefore Must Christ suffer and Dye 2. could not God then thus introduce Man into Heaven with the New Birth Is not God Omnipotent enough to do what he will 3. What pleasure hath God in Death and dying
that he hath not onely suffered his Sonne to dye on the Cross but that we all must Dye also 4. If then God hath by the Dying of his Sonne redeemed us and paid a ransom for us wherefore then must we also dye and perish or be consumed thus Reason runneth on Answer 5. To this Looking-Glass we will have the Antichrist who calleth himself Christs Minister Pastor or shepheard invited for a Guest and all the high-Schools or Vniversities of this World with their disputations and Lawes as also all the Children of Christ who bear Christ Cross They shall all see the true Ground 6. Not with this meaning to contemn any in his Ignorance but for the true Teaching and Instruction that every one might seek and find himself 7. For it will be a very Earnest matter and concerneth Man it costeth body and Soul 8. He ought not at all to flight it for he that hath this knowledge given him he hath prepared his Trumpet It concerneth all Man-kind Every one should trim his Lampe 9. There will be a Great Two-fold King Come out of Two Gates he is but one Onely and yet two he hath Fire and Light he draweth in both on Earth and also in Heaven let this be a Wonder to thee 10. Dear Children of Christ when we consider of Death how we must go through Death into Life then we find altogether another kind of Life which cometh out of Death 11. And we find Instantly why Christ must have dyed and why we must also dye in Christs Death rise again in him and with him and through him enter into Gods Kingdom 12. If now we would find this we must then consider the Eternity in the Ground and Abyss else there is no finding of it we must onely find it where it is 13. For out of the Eternal Ground have we with the Image of God our original viz with the soul and its Image 14. But are become introduced into the Temporary and Corruptible viz into the source or quality thereof 15. But now the Eternity viz the Abyss is a Liberty without source or quality and therefore we must go again into the Liberty through dying 16. Yet we cannot say that there is no Life therein it is the right Life which there subsisteth Eternally without source or quality 17. And we give you it in a True reall similitude to meditate and consider of which indeed is a similitude according to the Kingdom of this world but if we take the divine world to it or along with it then it is the Substance it self 18. You know that our Life consisteth in Fire for without warmth we live not 19. Now the Fire hath its own Center it s own Maker in its Circle or Circumference and Extent viz the seâ—ven Forms or Spirits of Nature 20. And yet onely the First four Forms are acknowledged and accounted to be Nature viz the springing source or quality wherein the fire becometh awakened and struck up that there be a Principle and lifes Circle or Center there wherein the Matter of the burning maketh it selfe in the Spirits or formes and is also Continually consumed in the Fire 21. And the Fire giveth forth out of the Consumingness an other that is better then the First which maketh the Fire 22. For the Fire killeth or mortifieth and devoureth the substance which the fire it selfe Maketh understand the Essential Fire in the forms to Fire it confumeth that and giveth out of the Death a much Nobler and better which it cannot Consume 23. And that is demonstrated to you in fire and Light which is not onely the true similitude but it is the substance it selfe onely a Man is to distinguish the Principles It is indeed all a Fire but distinguisheth it selfe according to the source or Quality 24. If we will present this to be understood it is necessary that we mention the fires Originall but being we have elsewhere viz in the Book of the Three Principles and in other besides described it at large with all Circumstances therefore here we will set down a brief description and direct the Reader to the other writings if he would throughly search out the Seaven forms of Nature 25. The Fire hath Especially Three forms in it to the Center and the Fourth form is the fire it selfe and giveth the Principle viz the Life together with the Spirit for in the first Three Forms there is no right Spirit they are onely Essences 26. Viz First the Harsh Astringency that is the desirous Will that is the first and Chiefest Form 27. Secondly And the Bitter stinging that is the second Form a Cause of the Essences 28. Thirdly After that the Anguish viz the Circle or Center of Life the turning wheele which catcheth or apprehendeth the senses or Thoughts viz the bitter Essences in it selfe and swalloweth them up as it were into Death and giveth forth out of the Anxious Chamber viz out of Death the Minde viz another Center 29. Now understand this thus In the Eternity viz in the Abyss without or beyond Nature is Nothing but a stilness without substance it hath also nothing that giveth or affordeth any thing it is an Eternal Rest and like Nothing an Abyss without beginnig and End it is also no limit Circumscription or place no seeking or finding or any thing in possibility there 30. That Abyss is like an Eye AVge for it is its own Looking-Glass it hath no Moving also neither Light nor Darkness 31. It is Especially a Magia and it hath a will after which we should not dive or search for it troubleth us 32. With or by this very will we understand the Ground of the Deity which is of No Original for it apprehendeth it selfe in it selfe concerning which we are justly Mute or silent for it is without or beyond Nature 33. And being we are in Nature we know it not in Eternity for in the Will the Deity it selfe is All and the Eternal Originall of its own Spirit and of All and every substance 34. In that very will it is Omnipotent and Omniscient but in that will it is not called or known to be God for it is therein neither Good nor Evil. 35. It is a desirous will which there is the beginning and also the End for the End maketh also the beginning of this will and the beginning the End 36. And thus we finde that All substances are shut up in an Eye AVge and that is as a Looking-Glass wherein the will * beholdeth it self what it is 37. And in that beholding it becometh desirous of that Substance which it selfe is 38. And the Desiring is a drawing in and yet there is Nothing that can there be drawn but the will draweth it self in the desiring it self and modelleth it in its desiring for what it is 39. That very Model is the Looking-Glass wherein the will seeth what it is for it is a
and dwelleth in the wisdome and weareth it upon it selfe as its Garment of the Great wonders 55. Secondly it is the Cause to the indrawing to the Substantiality of the darknese viz to the other world and is the Cause and the Spirit to the Originall of the Essential Fire it is it selfe the source or quality in the Anguish of the Principle and also of the fiery world viz of the Great Life 56. And then Thirdly It is it selfe also that which the power in the dying of the principle bringeth forth out of the Fire wherein the power out of the anguish out of the dying severeth it selfe from the Dying goeth into the Liberty dwelleth in the Liberty and maketh the Light-world and so it is the flame of the Love in the Light-world 57. Here in this place ariseth the deare Name of God of the Father of the Sonne and of the Holy Spirit 58. For in the Fire-world it is not called the Holy Spirit or God but Gods Anger Gods fierce wrath wherein as to this God calleth himself a Consuming fire 59. But in the Light-world viz in the Sonne of God it is the Flame of Love and the power of the Holy divine Life wherein it is called God the Holy Spirit 60. And the Light-world is called the Wonder Council and Power of the Deity which the Holy Spirit openeth for it is the Life therein 61. And is all together as farre as our Heart and Mind or Thought can reach Nothing but onely these Three worlds it ALL standeth therein 62. Viz First there is the Eternal Liberty and therein the light with the power in the Looking-Glass of wisdome which is called God the Father Sonne and Holy Spirit 63. Secondly there is the dark substantiality in the Imagination in the harsh astringent desirous willing the Impregnation of the desiring wherein all standeth in the Darkness viz in the anxious death 64. Thirdly There is the fiery world viz the first Principle which standeth in the Anguish viz the Great strong Omnipotent Life wherein the Light-world dwelleth but runapprehended by the Fire The Fourth Chapter Of the Principle and of the Originall of the Fire-World and of the Center of Nature also how the Light severeth it selfe from the Fire so that from Eternity in Eternity two Worlds are one in another 1. WEe will not write mutely or not to be understood but demonstratively with good Evidence We perceive and know that every Life doth originate it selfe out of the Anguish as in a venome or poyson which is a dying and yet is also the life it selfe As it is plainly to be perceived in Men and all Creatures 2. For without the Anguish or poyson there is no Life as is very well to be seen in all Creatures Especially in Man which existeth in Three Principles 3 As First One in the Fire wherein the Great Life standeth to which a dying Poyson viz the Gall belongeth which Poyson maketh the Anguish-Chamber wherein the Fire-life originally ariseth 4 And Secondly out of the fire-life the second Principle viz the Light-life out of which the Noble Minde with the Senses or thoughts Existeth wherein we bear and understand our Noble Image for the fire-life in the Heart originally ariseth from the Death of the Gall. 5. Thirdly We understand the Third Principle in the other Anguish-Chamber viz in the Maw or Stomack or Entrails whereinto we stuffe the four Elements with the constellation or Astrum where then the other Anguish-Chamber viz the third Center is viz the Kingdom of this World a stinck and Evil source or qualities house wherein the third Life viz the starry and Elementary life becometh generated and through the outward Body governeth with the Reason of the third Principle 6. Now we understand very well that in the Heart viz in the Center there standeth another world hidden which is incomprehensible to the starry and Elementary source or qualities house for the Heart sigheth or panteth after that World 7. And the Spirit which becometh generated out of the Death of the Hearts Poyson possesseth that other world for it is free from the Poyson which kindleth the Fire and yet dwelleth in the Fire of the Heart 8. But with its Imagination it conceiveth or comprehendeth the other world of the Libertty in the Imagination and dwelleth in the Liberty without of beyond the fire-source or quality but that onely so farre as it brings or bears a longing pleasure to or into God 9. Now then seeing there is such a Threefold dominion in Man sure it is much more so without or beyond Man for if that were not it could not possibly have come into Man for where there is nothing there also Nothing comes to be but if somewhat cometh to be it cometh out of that which is there Every Imagination modelleth onely its like in it selfe and manifesteth it selfe in the Similitude 10. Seeing then that the Substance of all Substances is an Eternall Wonder in Three Principles therefore it bringeth also forth onely Wonders Every Principle according to its Property and Every property again out of its Imagination whereby we know that the Eternal is a meer wonder 11. Therefore now we are to think upon these wonders and to consider the kind and property of the Eternal Genetrix for there can be no property unless it have a mother that giveth or affordeth it 12. Therefore we understand now first in this Great wonder of all wonders which is God and the Eternity together with Nature Especially seaven Mothers out of which the substance of all Substances originally ariseth and yet they are all seaven but one onely substance none of them is the first or the Last they are all seaven alike Eternal without beginning their beginning is the Opening of the Wonders of the ONE onely Eternal willing which is called God the Father 13. And then Secondly the Seaven Wonders could not be manifested or revealed if the ONE onely Eternal will which is called Father were not desirous 14. But if it be desirous then it is an Imagining in it selfe and is a longing pleasure to find it selfe 15. And it findeth it selfe also in the Imagination it findeth Especially Three forms in it selfe whereof None is the other and also none is without the other but every one generateth the other and if the one were not the other would not be but the will remaineth an Eternal Nothing without substance also without shining or Lustre 16. So now if the will be desirous therefore it is in-drawing of that which is in the Imagination wherein yet there is nothing and so it draweth it selfe and impregnateth it selfe in the Imagination and not in the willing for the will is as Thinne as Nothing 17. But now every desiring is harsh or astringent for it is its property and that is the first Mother 18. And the willings indrawing in the desiring is the other or Second Mother for these are two forms which are contrary or
opposite one to the other for the will is quiet or Still as a Nothing and it is harsh or astringent like a still death and the Indrawing is its stirring or rousing 19. And that the still will in the harsh astringency cannot endure and thereupon draweth much more vehemently in it selfe and yet doth but onely sharpen its own willing in the drawing and will with its stern indrawing shut in and retain the Indrawing and in such a manner doth but onely awaken or raise it up 20. The harder the harsh astringency gripeth together to hold the sting the greater onely is the sting the raging and the breaking for the sting will not suffer it selfe to be tamed and yet is so strongly held by its Mother that it cannot get away 21. It will be above and the Mother beneath for the harsh astringency draweth into it selfe and maketh it selfe Hard and she is a sincking down-wards and maketh in the Sulphur the Phur and in the Mercurius the Sul. 22. And the sting maketh in the Sal Phur or maketh to it selfe further the bitter form viz the woe an Enmity in the Astringent Harshnese and willeth continually to rend forth out of the Astringency but yet cannot 23. Thus one climeth upwards and the other tendeth downwards and so if it cannot it becometh winding as a wheele and wheeleth it selfe continually inwards into it selfe and this now is the Third Form from whence the Essence Originally ariseth and the Wonder of Multiplicity without Number and Ground 24. In this wheel understand the Wonder or power which the Will understand the first abyssal will out of the Looking-Glass of the Abyss draweth into it selfe to its Center or Heart that is here the will of the power and Wonder 25. In this wheel of the great Anguish originally ariseth the other or second will viz the Sonnes will to go forth out of the anguish into the still Liberty of the first Abyssal willing 26. For the wheel maketh Nature for so Nature originally ariseth it is the Center and the breaking of the still Eternity that killeth the Nothing but it maketh the great Life 27. But that we speak of killing it is to be understood in this manner it is no killing but it is the peâ—ceptibility 28. For the Life before the fire is Mute or silent or inanimate and without feeling it is only a hunger after the Life as the Material world is onely a hunger after the Life and in its hunger so very eagerly or strongly laboureth towards the Principle that it may reach the fire wherein then the Life of this World originally ariseth 29. And it cannot be otherwise unless it break the first Matrix viz the harsh astringent desiring this is the wheel of the first Three Forms viz harsh astringency and the drawing of the harsh astringency maketh the Anguish and source-substance or quality-substance 30. For it is a terrifying in it selfe in that it should be so that the Nothing should come into perceptibility for that is the Poyson-source or quality whence the fierce wrath and all Evill malignity or Malice originally ariseth and yet is the right original of the perceptible life 31. The Life findeth it selfe thus viz in the Anguish source or quality as we see it in all Creatures that the Life taketh its original in the stifled bloud in the Anguish both the Creaturely Life and also the Essential Life as in stincking Dung in the rottenness where in the dying of the Corn or Grain the Great Life Springeth up 32. Whereas yet in the Essence no dying is understood but an anguishing source or quality wherein the Mother must spring forth which is a Mute or silent or inanimate substantiality as is to be perceived in Corne where the Essential Life groweth out of the Corruption 33. In like manner it is held with the Center of Nature the Anguish-source or quality is the right Center and maketh the Triangle in Nature 34. And the fire-flash viz the fourth form of Nature maketh of the Triangle a Cross for there is the Principle and becometh sevevered into two worlds of two Principles viz into a two fold source or quality and Life One source abideth or remaineth and is the fire or anguish-life the other or second source existeth in the breaking or Corrupting of the Anguish which understand as followeth 35. The first form of the Substantiality viz the harsh astringency in the desirous unconceivable or unpalpable willing must give it self wholly up to the anguish source or quality in the wheel of Nature for the sting is two strong thus the harsh astringency sincketh down as a Death and yet is no death but a dying source or qualitie 36. For the sting becometh Lord and changeth the harsh astringency into its property viz into a raging flash into an anguish source or quality which from the sting and the harsh astringency is bitter as is the kind and Manner of Poyson 37. For the Poyson or the dying hath especially Three forms viz harsh astringency bitterness and Anguish it maketh it selfe thus in it self and hath no Maker but onely the strong will in the Great life in the fire 38. Understand us aright thus The Abyss hath no Life but in such a property the Great Eternal Life becometh generated the Abyss hath no mobility or feeling 39. Thus the Mobility or feeling generateth it self and thus the Nothing findeth it selfe in the Eternal willing whose ground we know not also should not search for it troubleth or disturbeth us 40. And yet this is onely an Essential Life without understanding like the Earth and the Death or dying wherein really there is a source or quality in it selfe but in the darkness without understanding for the harsh astringent anguish draweth into it selfe and that which is indrawn maketh darkness so that the Anguish Life standeth in the Darkness 41. For every substance is in it selfe dark unless it have the Lights Tincture in it selfe 42. For thus the Tincture is a Liberty or freedom from the darkness and is not comprehended by the anguish source or quality for it is in the Light-world and though indeed it sticketh in the substantiality viz in a dark Body yet is out of the substance of the Light-world where no Comprehension is 43. We have mentioned above First concerning the Looking-Glass of the wisdome of the wonder of All substances and Secondly Concerning the Ternary or Number Three of the Substance of All Substances how they Originally arise out of one onely willing which is called the Father of all Substances 44. And Thirdly how it createth another will in it selfe to manifest or find it selfe in it selfe or as a Man may say to find what and how is is 45. And then Fourthly How that Second re-Created Magickwill to finde it self is its heart and own seat of possession 46. And Fifthly How the first abystal will impregnateth it selfe with the Imagination it self out of the Looking-Glass of the Wonder
which in the Light world is called the Wisdome 47. And then Sixtly as we have mentioned How that first ayssal will together with the Impregnation and also the Looking-Glass of the wonder or wisdome in such a property before the Principle of Fire is no divine substance rightly called but much rather a Mystery of the wonder of all substances 48. Which Mystery taketh its partition in the Fire into infinite Endlesse Parts or substances and yet remaineth also but ONE substance 49. Thus we give you now further to understand concerning the other or second will which the first will in its Imagination or impregnation Createth which is the Great Mystery Mysterium Magnum wherein the first will which is called Father seeketh findeth and feeleth it self as a light in the Heart How that very other or second will is the Mother of the Genetrix in the indrawn or in the Imagination impressed or conceived impregnation 50. It is that which causeth originally the Seaven formes of Nature and it is also that which causeth the Anguish wheel viz the harsh astringency it is also that which in the Anguish goeth forth through Death into the Liberty which breaketh or destroyeth death and giveth or affordeth the Life which kindleth the Fire and in fire taketh the Glance of the Majesty into it selfe and in the Light of the Majesty dwelleth in the fire unapprehended by the Fire as one that feeleth nothing which is dyed away from the source or quality and bringeth another sovrce or quality into it selfe which feelâ—th not nor findeth the first from which it hath dyed away 51. And that we may briefly and yet fundamentally and properly or Exactly distinguish the fires Originall know that we perceive in the Deep opened to us out of Gods Grace that the fire in its Original standeth in two Causes 52. The first cause is the willing-spirit of the Heart understand the Fathers Second will viz the Sonnes property 53. And the Second Cause is the Willings Matter viz of the wonders of the Wheel of the Essential Life viz the Anguish Chamber 54. The anguish sigheth or groaneth after the willing of the Liberty and the will longeth or groaneth after the Manifestation or Revelation for the willing cannot in the still liberty in it selfe manifest or reveal it selfe without the Essential fire which in the anguish viz in the dying cometh to the Manifestation or Revelation and to the Great Life 55. Thus the will is in the dark anguish and the Anguish is the darkness it selfe 56. Now then being the anguish thus vehemently groaneth or panteth after the willing of the Liberty so it conceiveth or receiveth the willing of the Liberty as a flash as a great Crack as when a Man powreth water into the Fire 57. And here the right dying is Effected for the very fierce wrathful dark anguish screecketh or trembleth before the flash viz the darkness before the Light for the darkness is Killed and vanquished and the terrour or Crack is a Crack of great Joy 58. There the harsh astringent fierce wrathful Poyson sincketh down into Death and becometh impotent or weak for it looseth the sting and yet is no Death but thus the right life of the feeling and panting becometh kindled 59. For this is just as if a Man did strike Steel and a Stone together for they are two Great hungers of the willing after the substantiality and of the substantiality after the Life 60. The will giveth or or affordeth Life and the substantiality giveth or affordeth the Manifestation or Revelation of the Life as fire burneth out of a Candle so burneth the will not of the Essential substantiality 61. The will is not the Light it self but the Spirit of the Light or of the Fire the Light ariseth out of the Essence and the Essence again out of the willing 62. The anxious Essential Fire is the Matter to the shining Fire and the will Kindleth it selfe in the Essential Fire and giveth or affordeth the white amiable fire that dwelleth in the hot fire without feeling 63. The will taketh its feeling from the fierce wrath of the Essential fire in the fourth form that it is manifest in it self and yet remaineth free from the fierce wrath for the source or quality becometh in the kindling changed into a meek Love-source or quality 64. And here the other or second will receiveth its Name Spirit for out of the Essential fire it attaineth the property of all wonders also the right life of the power and might over the Essential fire-life for from Nature it taketh the power into it selfe and bringeth also the Liberty into it self 65. Thus the Liberty is a stilness without substance and so the still liberty giveth it selfe into the substance of the Anguish and the anguish receiveth that same liberty without source or quality whence It becometh so richly full of joy that out of the Anguish love cometh to be 66. For the will which had given it self into the Anguish becometh thus delivered from the death of the Anguish and therefore it findeth it self in the Liberty and goeth forth from the fierce wrath of the Anguish 67. For here death is broken or destroyed and yet remaineth a Death in it self but the willing-Spirit viz the right holy Life goeth with the breaking open forth out of the anguish 68. And is now also a fire but a fire in the Liberty and burneth in the Love-source or quality as a Man may see this in Fire and Light how the Essential fire is a burning woe or pain and the Light an amiable richly Joyful delight and habitation without sensible pain source or quality 69. And yet hath all sources or qualities and properties of fire in it yet in another Essence viz a friendly munificent wel-doing Essence a right Glimps of the rich Kingdome of Joy and the fire a Glimps of terrour and of Anguish and yet one dwelleth in the other and yet also the one findeth not the other in the Essence 70. Thus there are two Worlds one in another whereof none comprendeth or apprehendeth the other and nothing can go into the Light-world but onely through Dying and for or at the Dying must the Imagination first lead the way 71. The anxious Will must groan or pant after the Liberty of the power of the Light and totally give it selfe thereinto and with the desirous Imagination conceive or comprehend the power of the Liberty and thus the strong will goeth through the death of the darkness quite through the Essential fire and falleth into the Light-world and dwelleth in the fire without source pain or quality in the Kingdom of Joy This is the Gate in Ternarium Sanctum into the Holy Ternary and Glauben Faith or Believing in the Holy Ghost 72. Dear Children of Man here understand the Fall of the Devil who turned his willing-spirit only into the Essential Fire and thereby would needs dominecre over the Light 73.
Understand here also the Fall of Man who turned his Imagination into the Materiall Essentiall substantiality and is gone forth out of the Light 74. For which cause the will of the Love out of the light world is again entered into the Material Substantiality in the humanity and hath again espoused or united it self to the Essential fire-spirit in Man viz of the soul and given it self thereinto and hath introduced the same quite through death and the Fire into the light-world in Ternarium Sanctum into the Holy Ternary viz in the willing of the Holy Trinity 75. Let this be a finding and knowing to you and despise it not for the Great depth sake which will not be every Mans comprehension the Cause is the darkness wherein Man plungeth himself 76. Else every one might very well find it if the Earthly way were once broken through and that the Adamical evill malignant or Malicious flesh were not so dearly loved which is the hinderance The Fifth Chapter Of the Principle in it self what it is 1. WE ought further to consider the first four Forms of Nature and so we shall find what a Principle is 2. For that is properly a Principle when a thing becometh what it never was before where out of Nothing a source or quality cometh to be and out of the source or quality a right life with understanding and senses or thoughts 3. And yet we know the right Principle to be in the fires Original in the fire-source or quality which breaketh the substantiality and also the darkness 4. Thus we acknowledge and understand First the Essence and property of the Fire for a Principle for it maketh and giveth the Original of Life and of all mobility also the strong might of the fierce wrath 5. Secondly We understand and acknowledge that also for a Principle First which can dwell in the fire unapprehended by the fire Secondly which can take away the might of the fire And thirdly can change the fires quality or source into a Meek love Fourthly which is omnipotent over all Fifthly which hath the understanding to break the Root of the fire And out of the fire to make darkness and a dry hunger and thirst without finding any case or refreshment as the Hellish quality or source is 6. This is the Abyss wherein the substance is spoiled where death domineereth with its sting as a spoiled or faintened Poyson 7. Wherein really there is an Essential Life but it hateth and is at enmity with it self where the right fires kindling is not attained but onely appears as a flash without blazing 8. And thus we give you to understand that in the Eternal there are no more but two Principles viz one is the burning or blazing fire which becometh filled with the Light the Light giveth it its property so that out of the burning source or quality an high Kingdom of Joy cometh to be 9. For the Anguish attaineth the Liberty and so the burning fire continueth onely to be a cause of finding the Life and the Light of the Majesty 10. The fire taketh into it self the Lights property viz the meekness and the light taketh into it selfe the fires property viz the Life and to find it self and the second Principle is understood in the Light or to be the Light 11. But the Essential substantiality out of which the Fire burneth continueth Eternally a Darkness and a source or quality of fierce wrath wherein the Devil dwelleth 12. As ye see plainly that the fire is another thing then that out of which the fire burneth 13. Thus the Principle consisteth in Fire and not in the Essential source or quality of the Substantiality 14 The Essential source or quality is the Center of Nature the cause of the Principle but it is dark and the fire shining 15. And here is rightly shewn you how the breaking of the fierce wrath viz of the Death and the Eternal Liberty out of Nature both together are the Cause of the shining 16. For Therefore is the Wonder-spirit of the Abyss desirous viz that it might become shining and therefore it bringeth it self into source or quality that it may perceive and find it self and that it might manifest or reveal its wonder in the source or quality for without source or quality there can be no Manifestation or revelation 17. Now understand us further thus The source or quality viz the fierce wrath hath no right substantiality but the harsh fierce wrath is the substantiality of the sting wherein it sticketh or stingeth 11. And the Anguish together also with the fire are or make also no right substantiality but it is onely such a Spirit yet the one must be thicker then the other else there wâ—uld be no finding 19. As viz the harsh astringency maketh thick and dark and so the bitter sting findeth the Anguish in the harsh dark property as in Matter for if there were no Matter there would be no spirit or finding 20. The Abyss findeth it selfe in the harsh astringent darkness but it breaketh open the darkness and goeth forth out of the harsh darkness as a spirit which hath found it selfe in the anguish-source or quality 21. But it leaveth that hard Matter of the darkness wherein it found it selfe and goeth in into it selfe again into the Liberty viz into the Abyss and dwelleth in it self thus must the source or quality be its sharpness and finding and is to it also a kindling of its Liberty viz of the Light wherein it seeth it selfe what it is 22. And thus now it desireth no more for it selfe but the source or quality but modelleth it self and seeketh or seeth it self according to all Forms 23. And every form is desirous to find and to manifest or reveal it selfe and thus also every form findeth it selfe in it self but yet goeth with the desiring out of it self and setteth it self there represented as a figure or Spirit and that is the Eternal wisdome in the Colours wonders and virtues and yet is not particular but all totally universally yet in infinite forms 24. These forms have with the moving of the first willing which is called Father incorporated or corporised themselves into Spirits viz into Angels that so the hidden substance might perceive and find and see it self in Creatures and that there might be an Eternal sport or Scene in the wonders of Gods wisdom 25. And thus we understand further the substantiality of the Light-world which really is a right substantiality for no right substance can consist in fire but the Spirit onely of the Substance 26. But the fire causeth the substance for it is a hunger an Earnest desiring it must have substance or it extinguisheth 27. Vnderstand this as followeth The meeknese giveth and the fire taketh the Meekness is a going forth out of it self and giveth a substance of its likeness every form out of it self 28. And the fire devoureth that yet it giveth the Light out of it it giveth that
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
as one that is not worthy to live upon the Earth 86. This may indeed be called standing in the Battle and Faith or Believing where outward reason saith clearly No there it is Good to set Christs suffering Death in the fore-front and to present and set it before the Devil the World and Death together with the Earthly Reason and not despaire or give over as a desperate Coward 87. For here it is for an Angels Crown either to be an Angel or a Devil 88. We must in trouble and affliction become New born for it costeth much to wrestle with Gods anger and to vanquish the Devil if we had not there Christ by and with us we should loose the Battel 89. A small handful of skill and knowledg will not do it that we know this and tickle our selves with Gods Grace and make God a Cover for our sinnes that so we may stick and finely Cover the wickednesse and Vizard of the Devill under the sufferings of Christ 90. O No! The wicked one must be destroyed in Christs sufferings and Death he must not be a wicked one if he will be a child be must become an Obedient Sonne he must labour in the sufferings of Christ and walk in the footsteps of the Truth righteousnesse and Love he must do not know onely 91. The Devil knoweth it also well what doth that avail him The Practice must follow else it is but falsehood and deceit 92. Hypocritical dissembling Reason saith Christ hath done it we cannot do it Very right he hath done that which we could not do he hath broken and destroyed Death and brought or restored Life again what will that avail me if I enter not into him 93. He is in Heaven and I in this world I must enter into him in his way and passage that he hath made for us Else I remain without 94. For he saith Come to me all that are weary and heavy laden I will refresh or quicken you take my yoak upon you and learn of me for I am meek and lowly of Heart and so you shall find rest to your souls 95. In his path or Passage we must enter in to him we must doc good for Evil and love one another as he did us and gave his Life for us If we do thus then wee quench Gods Anger also in our Neighbour 96. Wee must give good example not in crafty subtilty slights and designes but in Simplicity with a good will and Heart 97. Not as a dissembling hypocritical whore which saith I am a Virgin and dissembles in outward Modesty but yet is a whore in her heart all must be in very Earnest Sincerity 98. Rather have no Money nor Goods also loose temporal Honour reputation and power then Gods Kingdom He that findeth God hath found all He that looseth him hath lost all He hath lost himself 99. O. How very hardly doth it come to pass to break the Earthly will Come but to this Dancing Ring thou wilt afterwards no more need to ask after the footsteps of Christ thou wilt see them very well 100. Thou wilt well feele the Cross of Christ thou wilt well feel Gods Anger which otherwise finely resteth and sleepeth in the Old Adam till thou finely fattenest him with dignities and then he giveth thee thy Kingdome of Heaven which thou hast here sought after The Sixth Chapter Of our Death Why we must Dye Notwithstanding Christ dyed for us CITATIO PRIMA The First Citation 1. ODear Flattering Hypocritial Reason come hither to this Feast Hither we have invited you all both the knowing and the Ignorant all you that would see God it is a hard Sâ—al and a fast Lock to open think upon it it concernes you all Reasons Objection 2 Reason saith was not God Omnipotent enough to forgive Adam his sinne but that first God must become Man suffer and permit himself to be put to Death What pleasure hath God in Death 3. Or if he would needs redeem us in such a way wherefore seeing Christ hath redeemed us must we then also dye Answer 4. Dance here dear Reason Guess till thou hittest it be a Doctor here and know nothing be Learned and also Dumb or Mute Wilt thou not but thou must unless thou comest to this School understand the School of the Holy Spirit 5. Who is here that can unshut this Is it not that Closed or shut book of him that sitteth upon the Throne or seat in the Revelation of Jesus Christ 6. Then saith the Hypocrite we know it well therefore say I I have not heard it from them nor read it in their Writings they have also forbidden me this seeing and have shot a Sinne-Bolt upon it and imputed or accompted it for sinne to them that seek such things or desire to know them 7. Hereby hath the fair Woman continued finely Covered O how hath Antichrist been able to sport and act its Scene under this Covering 8. But it shall stand open against the will of the Devil and of Hell for the time is born the Day of the bringing again or Restauration breaketh that it may be found what Adam lost 9. The Scripture saith We are Dust and Ashes that is very right we are dust and Earth 10. But now it may be asked Whether God made man out of Earth That Reason will maintain and prove it out of Moses whom yet they understand not neither doth the proof afford it but affordeth much more that Man is a Limus that is an Extract out of all the Three Principles 11. If he is to be a similitude of Gods substance then he must needs be proceeded out of Gods substance for that which is not out of the Eternal that is not permanent 12. All that which beginneth belongeth to that out of which it is gone forth so that if it be proceeded forth barely out of the Earth then we are of the Earth what then can blame us that we do so as the Earths property driveth and willeth 13. But if there be a Law in us that blameth checketh or accuseth us that we live Earthly then that it selfe is not Earthly but it is out of or from that to which it directeth and draweth us viz out of the Bâ—ernal whither it also draweth us and our own Consciences blame or accuse us before the Eternal that we make and do that which is against the Eternal 14. But if we give our selves up to that which draweth us into the Eternal then must the other that draweth us into the Earthly break or Corrupt and enter into that into which it willeth viz into the Earth into which it draweth us and that willing which we give up into the Eternal that the Eternal receiveth in 15. Being God hath Created man in a substance to be therein Eternally viz in flesh and Blood therefore of necessity to that willing which giveth it selfe up into the Eternal must such flesh and
Longing Malady The Gate of the New-Man 43. This is now to be understood thus God is become Man and hath introduced our humane soul into the divine substantiality again in Christ that eateth again of the divine substantiality viz of the love and meekness and drinketh of the water-spirit of Eternal Life out of the Eternal wisdome which is the fountaine of divine substantiality 44. That same soul of Christ hath gotten divine heavenly flesh and Bloud on it together with the word which is the Center of the Light-world which therein Imagineth or longeth after the poor Captive Souls that very Word dwelleth in the divine substantiality and in the virgin of Wisdom 45. But came into Mary and took our own Flesh and Bloud into the divine substantiality and brake and destroyed the power which held us captive in the anger of Death and of the fierce wrath on the Cross viz in the Center of Nature of the Original in the Fathers Eternal willing to Nature out of which our soul was taken 46. And kindled in that same Essence viz in the souls dark fire the burning Light fire again and brought the other or second willing of the soul through the fire of God viz quite forth out of the Original into the burning white clear bright Light 47. And when Nature in the soul found this it became richly full of Joy it brake Death in pieces and sprouted with Gods power forth into the Light world and made out of the fire a Love-desire so that in Eternity no fire more is perceived or known but a great and strong will in the Love after its sprouts and branches viz after our souls 48. And this is that which we say God thirsteth after our souls He is become our stock we are his sprouts and branches 49. As a stock alwaies giveth its sap to the Branches so that they live and bear fruit to the Glory of the whole Tree so doth also to us our stock the Lord JESUS CHRIST in the Light world which hath manifested himself in our souls he will have our souls viz his Branches 50. He is entered into Adams place or sted who hath destroyed us he is become Adam in the Regeneration 51. Adam brought our souls into this world into the Death of the fierce wrathfulness and he brought our soul out of Death through the Fire of God and kindled it in the Fire again so that it attained the shining Light again whereas else it had continued in the Dark Death in the Anguish source or quality 52. And now at present it lyeth onely in our selves Entering in that we onely follow after in the same way which he hath made 53. We need onely to cast our Imagination and Total willing into Him which is Called Glauben Believing or Faith and to oppose the Old Earthly willing and so we conceive or receive the Spirit of Christ out of the Regeneration which draweth heavenly substance into our soules viz Christs heavenly flesh and Bloud 54. When the Soul tasteth that then it breaketh through the dark Death in it self and kindleth the Fire of Eternity in it selfe out of which the shining Light of the Meekness burneth 55. That same very Meekness draweth the Soul again into it selfe viz the souls Fire and swalloweth the same up into it selfe and giveth forth out of the Death the Life and Spirit of Christ 56. Thus that same Spirit which goeth forth out of the Eternal fire dwelleth in the Light world with God and is the right Image of the Holy Trinity 57. It dwelleth not in this world the body apprehendeth it not but the Noble Minde wherein the soul is a Fire that apprehendeth it yet not palpably 58. Indeed the Noble Image dwelleth in the souls fire of the Minde but it hovereth therein as the light in the Fire 59. For while the Earthly Man liveth the soul is continually in hazard or Danger for the Devil hath Enmity with it who continually casteth forth his streames with false and wicked Imaginations into the starry and Elementary spirit and reacheth or graspeth therewith after the souls Fire and willeth continually to infect the same with Earthly devils longing and Malady 60. There must the Noble Image defend it self against the Souls fire and there it costeth striving and fighting for the Angels Garland there riseth up often in the Old Adam Anguish doubting and unbelief when the Devil sets upon the soul 61. O thou Cross of Christ how heavy art thou ofentimes how doth the heaven hide it selfe but so the Noble Grain is sown when that is sprung up then it bringeth forth much faire fruit in Patience Thus every little sprout groweth in the soule out of the divine wisedom 62. It must all press forth out of the Anguish Chamber as a sprout out of the root of the Tree it is all generated in the anguish 63. if a Man will have divine knowledge he must very many times go into the anguish-Chamber into the Center for Every sparckle of the Divine Ingenium wit skil or understanding out of Gods wisedom must become generated out of the Center of Nature else it is not permanent or Eternal 64. It must out of the Eternal Ground stand upon the Eternal Root and so it is a Sprout in Gods Kingdome out of Christs Tree 65. Thus we understand the Dying what it is and wherefore Christ must have dyed and why we must all dye in Christs Death if we will possess his Glory 66. The Old Adam cannot do that he must again into that out of which he is gone forth he shall be tryed through the fire of God and give up the wonders again which he hath swallowed up 67 They must come again to Man and appear to Man according to his will so far as he hath here made them in Gods willing but so for as to Gods dishonour so they belong to the Devil in the Abyss 68. Therefore let every one look to it what they here doe and make with what Minde and Conscience he speaketh doth and â—â—nye seth it shall all be tryed through the Fire 69. And what is capable of the Fire that it shall devour and give it to the Abyss in the Anguish of that a man shall have loss and hurt and shall want it in the other world 70 Instead of having Joy that he was a Labourer in the Vineyard of God he will be found to be a sluggish servant 71. Therefore will also the power Might clarity and brightnesse in the wonders of the divine wisdome in the other world be very unlike and different 72. Many is here a wiched King but in the other world to come a swine-heard shall be preferred before him in the Clarity brightnesse and Wisdome the Cause is his wonders wil be given to the Abyss being they were Evil. 73. Behold ye dear Men I shew ye a similitude of the Angelicaâ— world behold the flowery blossoming
Evil or wickedness or else he hath a heavy Judgement upon him 69. What is he better then the Devil who also knoweth Gods will but yet doth his own Evil will one is as the other neither Good so long till he becometh a doer of the Word and then he walketh in Gods way and is in the Vineyard in Gods Labour 70. The Hypocritical Babel teacheth now at present that our works merit Nothing Christ hath delivered us from Death and Hell we must onely Believe and so we are righteous 71. Hearken O Babel The servant who knoweth his Lords will and doth it not shall suffer many stripes a knowing without doing is just as a fire which glimmereth but cannot burn for moisture 72. Wilt thou that thy divine Faiths Fire should burn then thou must blow it up and put off from Thee the Devils and the worlds Moysture thou must enter into the Life of Christ 73. Wilt thou be his Childe then thou must enter into his house and manage his work else thou art out of it without and an Hypocrite who beareth the Name of God in vain or unprofitably thou teachest one thing and dost another and testifiest thus that Gods Judgement is right concerning thee 74. Or what pleasure hath God in thy knowing when as thou stil continuest wicked dost thou suppose he will accept thy Hypocrisie 75. That thou Cryest to him Lord give me a strong Faith in the Merits of thy Sonne Christ that he hath satisfied for my sinnes supposest thou that that is enough 76. O Sir no hearken thou must enter into Christs Suffering and dying and be born a second time out of his Death thou must become a Member in and with him thou must constantly Crucifie the Old Adam and alwaies hang upon Christs Cross and must become an obedient Child that alwaies hearkeneth what the father saith and alwaies would fain do that 77. Thou must enter into the Doing Else thou art but a Vizard without Life thou must together with God work good works of Love towards thy Neighbour and continually exercise thy Faith and alwaies be prepared and ready at the voice of the Lord when he Calleth thee out of the old skin to go home into the pure Garment 78. See though thou plainly walkest in this way yet thou wilt have upon thee weakness enough and feel far too much thou wilt still work very farre too much Evil. 79. For we have an Evil Guest lodging within us to comfort ones self onely doth not avail but to fight and strive against it and Continually to slay and vanquish it without this it is ever too strong and will have the Dominion 80. Christ hath indeed in us and for us broken and destroyed Death and made way for us but what doth it help me to comfort my selfe with that and learn to know that and yet continue lying shut up in the dark Anger and Captivated in the Chains of the Devil 81. I must even enter into that very way and Path and walk in that street as a Pilgrim or stranger who wandereth out of Death into Life The Eighth Chapter Of the Pilgrims-VVay out of Death into Life 1. DEar Children let us very heartily speak one with another concerning the Ground and Foundation Our true life wherewith we should see God is as a damped fire in many also as the fire shut up in a Stone we must strike upon it with true earnest sincere entring and turning In to God 2. Look upon Gods care in providing which hath taken for us aforehand He hath regenerated us in Christ out of the Water of Eternal Life and hath left us at last the same in the Covenant of Baptism for a Key that we should therewith unlock and therewith besprinckle our souls Fire that it may become capable of the Divine Fire 3. And hath given us his Body for food and his Blood for drink that we should receive it and enter into his Covenant and feed our souls therewith that they may be quickened and awake up from Death that the divine Fire may kindle them 4. Dear Children It must burn and not continue to lie shut up in Stone or as an Ember or Tinder which would fain glimmer and cannot for the Devils Moysture 5. The Historical Faith is onely an Ember which glimmereth like a little spark it must become Kindled we must give it Matter wherein the sparkle may kindle it selfe 6. The soul must press forth out of the Reason of this world in to the life of Christ into Christs flesh and Bloud and so it conceiveth the Matter to its kindling It must be in Earnest Sincerity 7. For the History reacheth not Christs flesh and Bloud Death must be broke open 8. Although indeed Christ hath broke it open yet the Earnest sincere desire must follow after that would fain doe or act and alwaies labour therein 9. As a Pilgrim or Messenger who hath a long dangerous way to travail he alwaies runneth on towards the End and is unwearâ—ed though woe and misery befall him yet he hopeth for the End and cometh alwaies nearer where then he Expects in hope his wages and refreshment and joyeth that his sore travail and wandering will have an End 10. Thus must a man that will travail and wander to God behave himselfe in the Way of his Pilgrimage He must continually more and more wander or travail forth out of the Earthly Reason out from the will of the Flesh of the Devil and the World 11. Often woe and misery befall him when he must forsake that which he might well have had and could therewith have swum in Temporal Honour 12. But if he will Travel in the Right Path then he must onely put on the Mantle of Righteousness and put off the Mantle of Covetousness and the Hypocritical Life 13. He must impart his bread to the Hungry and give his clothes for a Covering and not be an Oppressor of the Miserable and onely fill his own Sack full squeese away the sweet from the simple and impose Lawes upon him onely for his pride and pleasure sake 14. He is no Christian that doth such things but he travelleth in the Path of this world as the starres and the Elements with the Devils infection and Lust drive him 15. And though likely he knoweth the Faith of Gods Mercifulness of the satisfaction of Christ yet that will not help him for not all that say Lord Lord shall enter enter into the Kingdom of Heaven but those that do the will of my Father in Heaven 16. And that will is Love thy Neighbour as thy self What thou wilt that men should do to thee that do thou also 17. Say not in thy Heart I sit in this Office and Lordship of Right I have bought purchased or inherited it that which my Subjects doe for me they are obliged to do it 18. See and search whether that hath a right original
to Expect 49. But they that have been Snorers Grunters sluggish Lazy and Evil murmuring whining pettish Labourers in Impatience such a one hath done small service and ought well to expect moreover to have punishment from his Lord for he hath but misled other Labourers and hath been an unprofitable Labourer and hath performed meer vain false and Evil work to cheat his Lord of his wages he justly receiveth punishment for his wages CITATIO TERTIA The Third Citation The Gate in the Center of Nature 50. Question Reason saith Why doth God let it go so that here is nothing but vain toylsome weariness as also vexation and oppression one plaguing and afflicting another And though many have much and want nothing yet they have no quiet and rest they hunt onely after oppression and Unquietness and their heart is never quiet and still Answer 51. See thou Locked-up knowledge the Ground or foundation of the world is thus the Original of Life is also thus in this world it may or can not be otherwise 52. Except a Man become New born and then he is otherwise in the New-man and yet this oppression and driving cleaveth alwaies to him in the Old Man This is the strife of the Spirit against the Flesh where †the Flesh lusteth against the Spirit and the Spirit against the Flesh Question 53. Now saith Reason whence hath this its originall Answer 54. Answer Behold in the Center of Nature there is such a Thing Being or substance do but Mind it 55. The Eternal will which is called God that is Free for it hath in it nothing but the Light of the Majesty and dwelleth in the Eternal Nothing and therefore also Nothing can touch him 56. But his Desiring which maketh the Center of Nature that hath such a property for therein is the harsh astringency viz the first Property of Nature which alwaies attracteth to it self and receiveth where nothing is where it hath made Nothing and taketh it and twitcheth it up together 57. Yet it may not Eat it also it is not profitable to it Thus it maketh to it self anguish pain and unquietness therewith as also Covetousness in Man doth 58. The Second Form is its drawing or Sting that is its Servant or Child which there twitcheth together what the desire will that is the Labourer and signifieth the Inferiour Man who is Evil base Angry Raging and stingeth and throbbeth in the Harsh astringency 59. And that cannot the Astringent harshness endure from the servant but draweth it the more eagerly and so the servant becometh more Evil and Base more raging and stormeth the Lords house 60. Thereupon will the Lord bind and hold the servant and the servant teareth forth with Malice aloft again 61. And then seeing the Lord viz the harsh astringency cannot over-power it they struggle together in Great Anguish enmity and Opposition and begin to make a whirling-wheel to worry murther and put to death one the other 62. This is the Third Form of Nature whence ariseth Warres fighting strife destroying of Country and City envy and anxious vexatious Malice and wickedness whereas alwaies one would have the other Dead willeth to devour all and draw it into it selfe it willeth to have it alone and yet there is nothing profitable to it but hurtful 63. It doth as the fierce wrath of Nature doth that swalloweth it self up into it self and Consumeth and breaketh it self and yet it generateth it self also thus 64. Whence all Evil cometh the Devill together with all Evil things or substances cometh from hence thus they have their Original as Nature in the Center doth understand without the Light 65. Thus doth the Devil also who hath not the Light as also Evil Men and Beasts also hearbs and Grass and all whatsoever is odious or Enemicitious 66. For it is the poyson-wheel whence the Life ariseth Originally that whirleth it selfe thus in great anguish in stinging raging and breaking till it Createth another will in it selfe to go out of the Anguish and sincketh it self down into Death and giveth it self free therein into Liberty 67. So it destroyeth the stinging and breaking in death and falleth into the Liberty of the first willing which kindleth the Anguish of Death-with the still Liberty whence the Anguish is terrified Death breaketh and out of the Anguish goeth forth a Life of Joy 68. Thus it goeth also with Man when he is in the Anguish and Enmity that the sting of Death and of Anger rageth in him so that he is anxious Covetous Envious Angry and Enemicitious 69. Then he should not continue in this Evil Substance Condition or Doings else he is in the Forms of Death Anger fiâ—rce wrath and Hellish Fire and if the water-source or quality were not in him together with Flesh and Bloud then he would instanly be a kindled Devil and nothing else 70. But he should consider himself and Create another will in his Evil Anguish and go out from the Covetous Malice into the liberty of God where there is continually Rest enough 71. He should in Death sinck down into Patience and willingly give up himself into the Anxious wheel and Crâ—â—â— a Thirst after Gods quickening which is the Liberty and so 〈◊〉 â—cketh down quite through the anxious Death and falleth into the Liberty 72. And so when its Anguish tasteth the Liberty that it is such a still meek source or Quality then the Anguish becometh terrified and in the Terrour breaketh the Enimicitious harsh Death for it is a Crack or Terrour of Great Joy and a Kindling of the Life of God 73. Thus the Pearl-Branch or sprout becometh Generated that now standeth in the trembling of Joy but in great danger for the Death and the Anguish source or quality is its Root 74. And is environed therewith as a fair green Slip or Branch groweth out of a stincking dunhil out of the strong source and attaineth another Essence smell substance and source or quality then its mother hath out of which it became generated 75. As then also the source or quality in Nature hath such a property so that out of the Evil viz out of the Anguish the Great Life becometh Generated 76. And as we further know that Nature in the Crack or Terrour divideth it selfe into two Kingdoms the First into the Kingdom of Joy The Second into a sincking of Death into a Darkness so also Man when the Lilly branch to the Kingdom of Joy thus becometh Generated then its Nature divideth it self into Two Wills 77. As First the one riseth up in the Lilly and groweth in Gods Kingdom Secondly the other sincketh down in the Dark Death and panteth or longeth after the Earth after its Mother which striveth alwaies against the Lilly and the Lilly flieth before or from the roughness 78. As a sprout groweth out of the Earth and the Essence fleeth before or from the Earth and is drawn up by the sun till it becometh a stalk or Tree so
also Gods Sun draweth Mans Lilly viz the New Man alwaies in his power forth from the Evil Essence and draweth at last out of it a Tree in Gods Kingdom 79. And then he letteth the old Evil Tree or Shell under which the New did grow fall away into the Earth into its Mother after which it indeed Longed and out of the Earth again into the Center of Nature at the End of the Day of Separation wherein all must again go into its Ether 80. Thus goeth the Lilly also into its Ether viz into the free will into the light of the Majesty 81. Understand it further thus when thus two Kingdoms divide themselves in the Crack or Terrour of Nature then is the terrour or Crack in it self a flash and Cause of the Fire viz of the Lifes kindling 82. Thus the Prima Materia viz the first Matter which the harshness maketh with its entering in wherein the Enmity existed divideth it selfe into TWO Parts One downwards into Death this is the Essential Life with substantiality of this world such as Earth and Stone 83. And then the Second Part severeth it selfe out of the Terrour or Crack of the Fire into the Light of the Liberty for the Terrour of the fire kindleth the Liberty so that it also becometh desirous and that now in its desiring draweth the Kingdom of Joy into it self viz the Meek wel-doing and maketh is also become Matter 84. This now is the Heavenly divine substantiality which draweth the fire againe into it self and devourth it in its Crack or Terrour which is the fire's source or quality and there the soft meekness Consumeth the source or quality and bringeth it self into the highest Joy so that out of Auguish Love and out of fire a love-burning Cometh to be 85. And giveth out of the Burning the Richly Joyful spirit of the Eternal life which is called the Spirit of God which ariseth Originally in the first-willing which is called the Father for it is the desiring of Nature and is in the fire a fire-source or quality and in the Anguish of Death a sting of Death and of fierce wrath and the Enmity in the substance of Nature viz in the Center 86. And in the Light it is the divine Kingdom of Joy which there in the divine substantiality viz in the wisdome which is the Colours of the Virtues and Powers openeth the Noble Tincture which is the Glance of the Heavenly Substantiality 87. And Causeth in the Substantiality the Element of the Angelical world out of which this world is an Out-birth but in the Anger kindled by the Devil who is a cause that the fierce wrath of Nature hath kindled it self whence in the substantiality Earth and Stone are come to be as it is before our Eyes 88. Which the Maghtiest source or quality in Verbo Fiat in the world Fiat hath separated into a Principle as in the Book of the Three-fold Life is expressed at Large 89. Thus understand the Fire-â—lash for the fourth form of Nature 90. And the Love-birth of the Kingdom of Joy for the Fifth Form 91. And the swallowing in of substantiality out of the Meeknesse into the Fire-source or quality where the fire also attaineth the Kingdom of Joy viz the sound of the Manifestation or revelation of the Colours Wonders and Vertues whence the five Senses viz Seeing Hearing Smelling Tasting and Feeling Exit for the sixt Forme of Nature 92. And the Substantiality of the Light in which the divine Element is comprehended out of which the Springing growing or Paradise existeth for the seventh Form as again for the Mother of all Forms which giveâ—h substance power and Meekness to all Forms so that there is an Eâ—ernal Life and an Eternal dwelling or delight of Life 93. For the Seventh Form holdeth or conteineth in it self the Angelical world as also the Paradise or right Kingdom of Heaven wherein the substances of the Deity is Manifest and all whatsoever the Light world conteineth as we have expressed in our Other Books The Ninth Chapter Further and More Circumstance of this Third Citation Highly to be Considered 1. THus ye Children of Man be here seeing and Not Blinde Observe what is here manifested to you it is done not in vain there is somewhat more behind sleep Not it is high Time do but see what the substance of all substances is 2. This world is generated forth out of the Eternall the Center of Nature hath ever been from Eternity but to hath not been manifest 3. With this is world and with the Devils fierce wrath it is come into substance But yet understand what the Devil is 4. He is a Spirit of his Legions out of the Center of Nature as one when he was Created in the Divine substantiality 5. And yet he was to be proved or tryed in the fire and to set his Imagination into the Love but he set it into the Center of the wrathfulness back into the fourth form of the Anguish and would fain dâ—mineer in the fire over Gods Meekness as an Enemy of the Kingdome of Joy and despised the Love when he saw that the fire gave strength and Might 6. And therefore he was Thrust out of the fire of God into the Anguish of the Darkness into the Center of the fourth Form he had no more of the Fire but the Terrible Flash and that is his right Life 7. But the will of God which however in Angels and Man longeth and panteth after the Life which cometh to help the Life with the Liberty viz with the Meekness that hath left or forsaken him and so he cannot attain the Light in Eternity 8. Also he can frame or Create no Imagination or longing after it for Gods wil spirit floweth into him and quelleth him in the Anguish Chamber in the first four forms of Nature he can not attain the Fift 9. And though indeed he hath all forms of Nature yet all is enimicitious and Opposite or of Contrary will for the Holy Spirit hath left him and now the source or fountain of the Anger or fierce wrath is in him 10. God who is ALL hath opened his fierce wrath or the Center of the Original in him so that it also is Creaturely for it hath also longed to manifest it self 11. And when God once moved himself to the Creation of Angels then all became manifest whatsoever from Eternity in the Wonders of the wisdome stood hidden in the Center both in Love and Anger 12. Seeing now we thus know what we are and that God letteth us know it we should now look to it and generate some Good out of us for we have the Center of the Eternal Nature in us 13. If we make an Angel out of us then we are that 14. If we make a Devil out of us then also we are that 15. Here we are in the Making in the Creating we stand in the field Gods willing in the Love
standeth in the Center of the Life towards us 16. God is become Man and willeth to have us so also his Anger in the Kingdom of the fierce wrath willeth to have us the Devil also willeth to have us into his society and Gods Angels also into theirs to which soever we are Factour and Trade thither we go 17. If we put our Imagination into the Light of God and go with earnest sincerity into that then we come into it and are also with earnestness drawn into it 18. Will we then put our willing into the Glory of this world and let the Eternal go then we have to expect that we must with this worlds fierce wrath enter into the first Mystery 19. Shall we not then have divine Imagination viz Faith in us then the divine Love will leave us and not let us in at her Doars 20. Assuredly if God break them not open then we come into Necessity if thou bringest Not Gods spirit along with thee thou wilt never more attain it 21. Therefore it is Good to Spring and grow forth in this Life Christ is Become our field we may without any great anguish or trouble attain it it is but to do this viz to breake our Will 22. That is woeful for the Old Adam will not so also the Anger will not the Devil also will not 23. Behold O Man thou thy self art thy own Enemy that which thou holdest to be thy friend that is thy Enemy wouldst thou be saved and see God then thou must become worst Enemy to thy best friend viz to thy outward Life 24. Not that thou shouldest destroy it but its will onely thou must do what thou willest not thou must become thy own Enemy or else thou cast not see God 25. For that which thou now holdest for thy friend is proceeded out of the Anguish Chamber and hath still the Anguish life in it it hath the Anger source or quality and the Devils sicknesse longing or Malady in it 26. Thou must frame or Create a will in God thou must frame or Create a will out of thy soul and with the same go forth out of Evil wickedness and Malice into God and so thou wilt be introduced into Gods Fire 27. Understand the willing-spirit that will kindle thy soul and so then reach after the life and spirit of Christ and thou wilt receive it which will new Regenerate thee with a New willing which will abide with thee 28. The same is the blossome of thy soul wherein the New-Child standeth in the Image of God to that God giveth Christs flesh and bloud to feed on 29. And not to the Adamical Ass as Babel wonderfully Dreameth as if the wicked should participate or be made partakers of the Body of Christ O No. 30. They receive the four Elements and therein the Anger of God and therefore because they distinguish or discern not the Lords Body which is every where present in Heaven and becometh fed upon by that soul which attaineth Heaven 31. Not as a sign as the other Phantasy Dreameth not Spirit without Substance but the substance of the spirit environed and inclosed with Gods wisdome Christs Flesh which filleth the Light-world in every Place which the Word that became Man brought along with it into Mary 32. That same Substantiality although indeed in Mary it became Opened in its flesh and bloud and assumed humane Essence to it selfe was at that very Time while Christ lay in the body or womb of Mary in Heaven in the one Element in all Places 33. It never came at any time from any Place many miles off into Mary No but the included Center which Adam had shut up in the Anger of God in Death that the word of the Deity did unshut or unlock and introduced the divine substantiality into the virgin-like Center shut up in Death 34. That was done in the Body or womb of Mary in the limit or Mark of the Covenant not departing away also not entering in but unshutting in-generating and in this world Ex-generating 35. God-and-Man one Person Heavenly and in Death inclosed substantiality and virginity one substantiality one onely Man in heaven and in this World 36. And such must we also be for the Word which became Man is stirring in the soul and standeth in the sound of the Life in all Souls 37. Now go whither thou wilt thou hast now the Center of the Deity in thee in the sound and stirring and also the Center of the fierce wrath into which thou goest and which thou awakenest therein standeth thy Life 38. Do what thou pleasest thou art free and God letteth thee know it He calleth thee if thou comest then thou wilt be his Child if thou goest into the Anger then thou wilt also be taken up by that The Tenth Chapter Of Gods Express-Reflex Image of Man viz of Gods similitude and Man 1. WE cannot in this world see our substantiality or New Body while we are in the Earthly Body the Outward Man knoweth it not onely the Spirit which becometh generated and goeth forth out of the New Man that knoweth its Body 2. But if we would fain have the knowledge thereof and would know whether we are in the New Birth then we have no better proof or tryal of it then by or in the similitude of God which we understand to be viz the Desiring the sense or Thoughts and the Mind 3. These Things contein in them the Center of the spirit out of which the strong will becometh generated and brought forth in which the right true similitude and the Image of God with flesh and Bloud standeth which the outward man knoweth not 4. For that very Image is not in this world but it hath another Principle viz in the Angelical world and during this Time of the Body standeth in the Mystery in the secresie or Arcanum 5. As the Gold in the Stone whereas the Gold hath another Tincture another Essence another Glance and Lustre or shining and the rudeness or drossiness of the Stone cannot comprehend it and the Gold also doth not comprehend the rude drossiness of the Stone and yet the rude drossiness viz the Anguish Center is a Cause of the Gold for the rude drossiness is the Mother and the Sun or Sol is the Father 6. Thus also is our Old Adam and Body a Cause of the New Body for it is the Mother out of the Old substantiality originally ariseth the new Body and Gods Spirit in Christ is the Father as the Sun is the Father of the Gold so also is Gods heart the Father of the New-Man 7. But now we can not know the New Man better then in the Center namely in the Desiring Thoughts and Mind 8. When we find our selves thus viz that our Desiring standeth totally according to and towards God that our Thoughts continually run in the will of God and that the Mind totally giveth it self up in Obedience into the will
of God and that the Imagination or longing sucketh of Gods power then we may assuredly know that the Noble Lilly-Branch is generated that the Image of God is in substance that God in the similitude is become Man 9. There it is necessary that the Noble Image be highly regarded and taken care of and that the Old Adam with his Lusts have no room or space left him but that he be continually put to death that the New-Man may Grow and be great and become adorned with the Wonders of the wisdome 10. But now Reason asketh How is then the similitude 11. Behold God is Spirit and the Mind together with the Thoughts and desire is also Spirit The Mind is the wheel of Nature the Desire is the Center viz the first substance to Nature the Thoughts are the Essences 12. For out of the Essences go the senses or Thoughts they are and have their Original out of the sting of the desirousness viz out of the harsh astringency for they are the bitterness and run alwaies into the Mind as an anguish wheel and seek rest to try whether they may attain the liberty of God 13. They are they which strike up the fire in the Anguish wheel viz in the Mind and in the kindling in the Crack or Terrour willingly give up themselves into Death and thus sinck down through the fire-source or quality into the Liberty viz into Gods Arms and they go forth into the Liberty as a Life out of Death 14. They are the Root of the New Tast or relish which penetrate into Gods wisdome and wonders they bring the Desire out of the Anguish of Death they fill their Mother the Mind and give it power from Gods Essence 15. Thus is the mind the wheel or the Right Chamber of the Life viz the souls own House of which it self is a Part if the substantiality understand the substantiality of the Tincture be accompted to it viz the Fire-life 16. For out of the Fire-life â—â—isteth the Mind and the fire-life dwelleth in the Mind but the Mind is Nobler then the Fire for it is the Mobility of the Fires-life it maketh the understanding 17. The Thoughts or senses are the Minds Servants and are the subtilest Messengers they go into God and again out of God into necessity 18. And wherein-soever they kindle themselves either in God or in Necessity viz in falshood or wickedness that they bring home to the Mind 19. Therefore must the Noble Mind often be Lord over the Evil or wickedness and stifle it in its Anguish when the Thoughts have entertained or loaden in false or evil Imaginations into the Desire 20. Thus understand it lastly in this Manner God is himself ALL and in ALL. 21. But he goeth forth out of the fierce wrath and findeth the Light-and power world in himselfe he himselfe maketh them so that the fierce wrath with all forms are onely a Cause of the Life and a finding of himself in Great Wonders 22. He is the Ground or Byss and Abyss the Liberty and also the Nature in Light and Darkness 23. And Man also is IT all if he do but so seek and find himself as God doth 24. Our whole Writing and Teaching aimeth at this how we must seek make and lastly finde our selves how we must generate or bring forth that we may be ONE spirit with God that God may be in US and we in God that Gods Love-spirit in us may be the willing and the Doing 25. And that we withdraw from the Anguish source or Quality that we may introduce our selves into the true similitude in Three worlds that each of them may stand in their Order and that the Light-world in us may be LORD that that may lead the Dominion 26. That so the Anguish world may abide hidden in the Light-world as it doth also in God and so be onely a Cause of the Life and of Gods wonders 27. Else if we attain not the Light-world then is the Anguish-world in us the upper Dominion and so we live Eternally in an Enimicitious source or Quality 28. And this strife lasteth so long as the Earthly Life endureth and then it goeth into the Eternal Ether either into Light or into Darkness whence there is no release more and therefore Gods Spirit warneth us and teacheth us the right way AMEN Conclusion 29. Thus Reader who lovest God Know that a Man is the true similitude of God which God highly loveth and manifesteth himself in this similitude as in his own God is in Man the Midlemost 30. But he dwelleth onely in himself and if it be so that the spirit of Man become ONE spirit with HIM then he manifesteth himself in the humanity viz in the Mind Thoughts and Desiring so that the Mind feeleth him 31. Else in this world he is very much too subtile to be beheld by us onely the Thoughts behold him in the Spirit understand in the willing-spirit for the will sendeth the Thoughts into God and God giveth himself into the Thoughts 32. And then the Thoughts bring the Power of God to the will and the will receiveth them with Joy but with Trembling 33. For it acknowledgeth it self unworthy seeing it proceedeth out of a rough Lodging viz out of a wavering Mind and therefore it receiveth the Power in the sinking down before God 34. Thus out of its Triumph cometh a soft gentle Meekness to be that is Gods true substance and it apprehendeth that very Substance 35. And that conceived or apprehended substance is in the willing the heavenly Body and is called the True and Right Faith which the will hath received in the power of God the same sincketh or demerseth it self into the Mind and dwelleth in the fire of the Soul 36. Thus the Image of God is entire or total and God seeth or findeth himself in such a similitude 37. And we should not at all think or Conceive of God that he is a strange substance or sorrein Thing to the wicked indeed he is a strange substance for the wicked apprehendeth him not 38. God is in him indeed but not Manifest in the willing and minde of the wicked and ungodly it is onely his fierce wrath that is manifest in him he cannot reach or attain the Light 39. It is in him but it is not profitable to him his Essence conceiveth or apprehendeth not it it sheweth it self before him and is only his pain source or Torment and he doth but hate it and is an Enemy to it as the Devil is an Enemy to the Sun and also to the light of God 40. He would be better at Ease if he could be Eternally in the Dark and knew that God were farre from him and then he would find no shame or reproach in him 41. But if he knew that God is so neer him and he cannot apprehend him that would be his greatest plague so that he would hate himself and it would make him an Eternal contrary will opposite
Anguish and despair in that he knoweth that he cannot attain Gods favour of gracious Countenance 42. His own falshood or wickedness plagueth him but he can create or procure no Comfort that he might come to Grace for he toucheth not God but onely the Center in the Anguish in the fierce wrath 43. He abideth in Death and in the Dying source or Torment and cannot break through for there cometh nothing to help him of which he can lay hold whereby he might Ground or found himself in the Kingdom of God 44. When he hath lead a Thousand years in the Abyss in the Deep yet then he would be without God in the Darkness and YET God is in him but helpeth him not also he knoweth him not onely he knoweth of him and onely feeleth his fierce wrath 45. Understand that thus just as a fire is in a Stone and the Stone knoweth it not it feeleth it not onely the fierce wrathfull cause to or of the fire which holdeth the harsh astringent Stone Captive in a Body it feeleth that 46. Thus the Devil also feeleth onely the Cause of the Light that very cause is the fierce wrathful Center and holdeth him captive and that he hateth and cannot endure it and yet he hath nothing else that would be better for him 47. Thus he is nothing but a fierce wrathful vehement eager Malignity or Malice a Dying source or Torment and yet is no Dying but a deadly loathsome poyson a hunger and thirst but no refreshment 48. All that is evil base envious harsh astringent and bitter whatsoever fleeth away from the humiliy as he hath done that is his strength and his odious desire 49. Whatsoever hateth and is an Enemy to God and flyeth from or Curseth God that is serviceable to him whatsoever turneth or perverteth the Truth into Lyes that is his will upon which he rideth and wherein he voluntarily dwelleth 50. Thus also is the wicked and ungodly Man when he looseth God then he is in the Anguish source or torment and hath the Devils will 51. But know this God hath in the humane soul broken and destroyed the hardness of Death and is Entered into the limit aim or Mark of the Covenant wherein death becometh broke open he hath broke open the limit or Mark in the Center of the soul and set his light towards Mans light of Life 52. The Light is afforded him so long as he liveth in the virtue and power of the Sun will â—e Convert and enter into Gods Light he will be accepted No Election or Predestination is concluded upon him 53. But when he looseth the Suns Life and hath also Nothing of Gods Life then all is out and lost with him then he is and remaineth a Devil 54. But God knoweth those that are his he knowth who will turn and convert to him upon those goeth the Election of which the Scripture Speaketh and upon those which will not goeth the Reprobation or hardening or the withdrawing of Light 55. Man hath undeniably both Centers in him and so then if he will be â—s Devill Shall God then cast the Pearl in the way of the Devil Shall hee shed forth his Spirit into the ungodly or wicked willing 56. Indeed out of Mans willing must Gods spirit become Generated it must it selfe become God in the willing Spirit or else he attaineth not divine substantiality viz the wisdome 57. Therefore Mind and Consider your selves dear Children and go in at the right Door It is not called onely Forgiveness but being generated or Born a new and then is the right Forgiveness that is Sinne is then a Husk or Shell the New Man growth out of it and casteth the husk away and that is called Gods forgiveness 58 God forgiveth the Evil away from the New Man he giveth it away from him it becometh not put away from the Body but the sinne becometh given into the CENTER for fewel or wood for the fire and must thus be a cause of the fires Principle out of which the Light shineth 59. It must serve the Holy Man for the Best as Saint Paul saith All things must serve for the Best to them that Love God even Sinne. 60. What say we then Shall we then sinne that our Salvation may become generated that be farre off How shall I will to enter againe into that to which I have dyed Shall I go out of the Light into Darkness 61. But thus it must be that the Saints of God may loose Nothing therefore it must all serve them that which to Sinners is a Sting unto Death that is to the Saints a Might and Power unto Life 62. Then saith outward Reason surely I must sinne that my salvation may be great 63. But we know that whosoever goeth forth out of the Light he goeth into the Darkness let him look to it that he abide not in the Darkness for he sinneth purposely stubbornly or obstinately in or against the Holy Spirit Erre not God will not be Mocked nor slighted 64. Of his Love we are after our Fall become righteous again through his Entrance into our Flesh 65. But he that entereth purposely or obstinately into Sinne he despiseth and Contemneth the becoming Man or Incarnation of Christ and taketh a heavy burden upon or into himself he should do well to look to it he will more hardly be able to go again out of the purposed sinne then one to whom rhe way of God is not yet Manifested 66. Therefore it is Good to shun and to flee fom Evil to turn his Eye from falshood and wickedness that he Senses or Thoughts may not enter into that which is false or wicked and bring that afterwards to the Heart whence Lust doth exist so that the Desire Imagineth and bringeth it into the Mind whence the Noble Image becometh destroyed and an Abomination in the presence of God 67. Wee would have the Reader and Hearer that loveth God faithfully warned from ovr Gifts and Deep knowledge and we have very earnestly and faithfully presented you the way of the Truth and of the Light and we admonish you all Christianly to Consider of it and to read it diligently It hath its fruit in it self Hallelujah Amen The third Part of the Book of the Incarnation is concerning The TREE of the Christian Faith A True Instruction how Man may be ONE Spirit with God and what he must do that he may work the works of God wherein the whole Christian Doctrine and Faith is briefly comprised ALSO What Faith and Doctrine is An open Gate of the great secret Arcanum of God out of the divine Magia through the Three Principles of the Divine Being or Substance Written Anno 1620. in the Moneth of May. In High Dutch By Jacob Behme THE Teutonick Philosopher LONDON Printed by J. M. for Lodowick Lloyd at the Castle in Cornhil 1659. The First Chapter What Faith and Believing is 1. CHrist saith Seek first the Kingdom of God
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
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-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-life 50. And though indeed in the 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
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-Light-life leadeth Death captive and so it is become a Reproach and Scorn 61 For with the Lock Fort or Barre Lucifer thought to be a Lord and Omnipotent Prince 62. But when the Lock Fort or Barre became broken then the Power of the Deity in the Light destroyed his Kingdom and there he became a Captive servant for Gods Light and the Water of Meekness is his Death for the Anger becometh killed or mortified therewith 63. Thus is the Light and the Love entered into the Anger together with the Paradise-Element and the water of the Eternal Life and Gods anger is become quenched 64. And so now Lucifer abideth in himself in an anxious fierce wrathful fire-source where his Body is a Poyson a source of Poyson-water 65. And thus is become thrust out from Gods fire into the Matrix of the Eternal Nature viz. into the stern harshness which generateth the Eternal darkness wherein he manageth the very stern dominion in the Anxious Mercurius and so is as a Reproach or Out-cast 66. Who in his Original was a Prince but now is no more then an Executioner a Base Slave which must be there in Gods fierce wrath as a Hangman who punisheth the Evil when he is commanded by his Lord to do so he hath no further power 67. Although yet he is a deceiver that he might entrap many and that his Kingdom may be great that he may have many and not stand in reproach with so few 68. As a Whore thinketh if there were many Whores then I should not be a Where alone I am as others are thus he also desireth a great Tribe or Genealogy that thereby he may reproach God 69. For he alwaies attributeth the blame and fault to God that he is fallen as that bis wrath hath so drawn him and thrust him into such a willing of Pride and state so that he stood not 70. Thus he supposeth if he did draw many to him that his Kingdom would be great and so should get more to him that would do as he doth and Curse God but justifie himself that is his strength and pleasure in his dark harsh anguish where he continually stirreth up the fire in himselfe and flyeth out above the Thrones and so holdeth himself still to be a Prince and King 71. And though he be indeed Evil yet he is a Prince in his Legions in the Anger in his Creature but With the Anger without his Creature he hath not power to Act therein he must abide as an impotent captive 72. Thus understand the Life in two forms viz one according to the fire of Nature and the other according to the fire of Light which fire bunreth in the Love wherein the Noble Image of God appeareth or shineth 73. And we understand herein that the willing of Man should enter into Gods willing and so he goeth in Christs Death with Christs soul through Death into the Eternal Liberty of God into the light Life and there he is in Christ with God 74. And the Third Form of Life is the outward Created Life from or out of this world viz from the Sun Stars and Elements 75. Which Gods spirit with or by the Spirit of the Great world to Adam breathed into his Nostrils wherein then also he became an outward soul which moveth or swimmeth in the Bloud and Water and burneth in the outward kindled Fire viz in the warmth 76. That same outward Life should not gripe into the Image in the Inward Life also the Image should not let in that into the inward Light which shineth through Death and sprouteth with its power into the Eternal Liberty for the outward Life is onely a similitude of the inward Life 77. The Inward Spirit should onely in the outward Looking-Glass open the Eternal Wonders which in Gods wisdome were become discovered in the Abyss in the divine Magia and bring them to a figured Looking-Glass viz to a Looking Glass of Wonders to Gods honour and to the Joy of the Inward Man generated or Born out of God 78. But its will should not go into it to draw in the outward wonders into the Image as we now with Lamentable Misery know that Man draweth in and Imageth to himself an Earthly treasure into the Mind and so destroyeth the pure Image of God in the second Principle 79. For his willing spirit goeth into the Earthly Substance and bring th his Body wherein the Image standeth into the Earthly Substance viz into the Earthly Treasure into an Earthly Vessel or Comprehension 80. And now the Image through the Imagination becometh also Earthly and goeth again into Death and looseth God and the Kingdom of Heaven for his willing-spirit sticketh with the Body in the outward Life 81. And now the outward Life must die and break or Corrupt that the Created Image according to the Inward Kingdom may appear and shine 82. And thus the willing-spirit sticketh with the Body in the outward Wonders and bringeth them in the dying of the outward life along with it self before the Judgement of God 83. And there shall the willing-spirit go through the fire and the Image shall be tryed through the fire and all that is Earthly must be burned off from the Image it must be pure and Immaculate or without spot 84. As the Light subsisteth in the Fire so must willing-spirit also subsist in Gods Fire and if there it cannot go free through the fire of God through Death then will this Image be spewed out into the Eternal Darkness 85. And this is verily the heavy Fall of Adam that he hath
appeareth that soon overcometh the Earthly Reason and the willing in the anguish discovereth it selfe with its love and sweetness where then alwaies one fair little Branch or other becometh generated out of the Tree of Faith 32. And all tribulation and assaults or Temptations serve for the best to the Children of God for as often as God hangeth hovering over them so that they become introduced into anguish and Tribulation then they alwaies stand in the Birth of a New little branch out of the Tree of Faith 33. When the spirit of God appearth again then he alwaies bringeth up a new sprout at which the Noble Image very highly rejoyceth it selfe 34. And now it is but to stand out the first earnest Brunt that the Earthly Tree may be overcome and the Noble Grain be sown in Gods field that Man may learn to know the Earthly Man 35. For when the willing receiveth Gods light then the †Looking-Glass seeth it self in it self one Essence seeth the other in the Light and so the whole Man findeth himself in himself and knoweth what he is which in the Earthly Reason he cannot know 36. Also none should Think that the Tree of Christian Faith may be seen or known in the Kingdom of this world outward Reason knoweth it Not. 37. And though the fair Tree standeth very clearly in the inward Man yet the outward earthly Reason doubteth for all that for the spirit of God is as foolishness to it for it cannot apprehend it 38. And though it be so that often the holy spirit openeth it self in the outward Looking-Glass so that the outward life highly rejoyceth therein and for great Joy becometh Trembling and thinketh now I have attained the worthy precious Guest now I will believe it yet there is no perfect steddiness therein 39. For the Spirit of God doth not stay continually in the Earthly sourcive quality it will have a pure vessel and if it departeth into its Principle viz into the right Image then the outward Life becometh weak and fainting 40. Therefore must the Noble Image alwaies be in strife and fight against the outward-Reason-life and the more it striveth and fighteth the greater groweth the fair Tree for it worketh or co-worketh with God 41. For as an Earthly Tree groweth in winde Rain Cold and Heat so also the Tree of Gods Image groweth under the Cross and tribulation and anguish and pain in scorn and reproach and sprouteth up into Gods Kingdom and bringeth forth fruit in Patience 42. Now seeing we know this we should labour therein and let no feare or terrour keepe us back for we shall well reap and enjoy it Eternally what we have here sown in anguish and weariness that will comfort us Eternally AMEN Written by the Author Anno 1620. in the Moneth of May. The End These whole Three parts translated into English in six weeks and four dayes Ending September 1657. THE CONTENTS of the Chapters of the First Part. Of the Becoming Man or Incarnation of Jesus Christ the Sonne of God that is concering the Virgin Mary what she was from Her original and what kind of Mother she came to be in the Conception of her Sonne Jesus Christ and how the Eternal Word is become Man CHAP. I. WHy the Incarnation of Jesus Christ or his becoming Man hath not been rightly understood hitherto Also Of the Two Eternal Principles and of the Temporary Principle Conteining 75. Verses CHAP. II. Of the Revelation of the Mystery how the Temporary Mystery is flown forth out of the Eternal spiritual Mystery Conteining 64. Verses CHAP. III. The Gate of the Creation of Man also of the breathing in of the Soul and of the Spirit Conteining 76. Verses CHAP IV. Of the Paradisical Being or Substance and Regiment or Dominion how it would have been if Man had continued in Innocency 72. Verses CHAP. V. Of the Lamentable and Miserable Fall of Man 135. Verses CHAP. VI. Of Adams Sleep How God made a Woman out of him How at length he became Earthly And how God by the Curse hath withdrawn Paradise from him 69. Verses CHAP. VII Of the Promised Seed of the Woman and of the Crusher of the Serpent 75. Verses CHAP. VIII Of the Virgin Mary And of the Becoming Man or Incarnation of Jesus Christ the Sonne of God 71. Ver. CHAP. IX Of the Virgin Mary what she was before the Blessing and what she came to be in the Blessing or Salutation 94. Verses CHAP. X. Of the Becoming Man or Incarnation of Jesus Christ the Sonne of God How he lay Nine Moneths as all the Children of Men in his Mothers Body or Womb and how his Becoming Man or Incarnation properly is 61. Verses CHAP. XI Of the Vtility or what profit the Incarnation and Birth of Jesus Christ the Sonne of God is to us poor Children of Eve The Most richly amiable and lovely Gate of All. 70. Verses CHAP. XII Of the pure Immaculate Virginity How we poor Children of Eve must be conceived of the pure virgin Chastity in the Incarnation of Christ and be new Born in God or else we shall not see God 102. Verse CHAP. XIII Of the Twofold Man viz the Old Adam and the New Adam two sorts of Men How the Old Evil one behaveth it self towards the New What kind of Religion Life and Belief each of them Exerciseth and what each of them understandeth 110. Verse CHAP. XIV Of the New Regeneration in what Substance Essence Being and Property the New Regeneration viz the Childe of the Virgin Consists while it yet sticketh in the Old Adam 74. Verses THE CONTENTS of the Chapters of the Second Part Being of Christs Suffering Dying Death and Resurrection and how we must enter into Christs Suffering and Death and rise again out of his Death with and through him and be conformable to his Image and live in him Eternally CHAP. I. OF the Eternal Beginning and of the Eternal End 50. Verses CHAP. II. The true and Highly precious Gate of the Holy Trinity The Eye of the Eternal Life or the Lustre of Life 30. Verses CHAP. III. How God without the Principle of Fire would not be manifested or Revealed also of the Eternal Being or Substance and of the Abyssal will together with the very severe Earnest Gate 64. Verses CHAP. IV. Of the Principle and Original of the Fire-world and of the Center of Nature and how the Fire severeth it selfe from the Light so that from Eternity in Eternity therè are two Worlds one in another 76. Verses CHAP. V. Of the Principle in it self what it is 100. Verses CHAP. VI. Of Our Death why we must dye notwithstanding Christ dyed for us the First Citation or Summons and of the New Man 91. Verses CHAP. VII Of Spiritual Sight or Vision How Man in this world may have divine and Heavenly Substantiality so that he can rightly speak of God and how his Sight or Vision is the Second Citation or Summons and
Invitation of outward Reason in Flesh and Bloud 81. Verses CHAP. VIII The Way or Pilgrimage from Death into Life and the Gate into the Center of Nature the Third Citation or Summons 93. Verses CHAP. IX Further and more Circumstances converning this Third Citation or Summons highly to be considered 38. Ver. CHAP. X. Of the Express Image of Man that is of the Similitude of God in Man with a Conclusion 67. Verses THE CONTENTS of the Chapters of the Third Part Of the Tree of Christian Faith a true instruction how a Man may become One spirit with God and what he must do that he may work the works of God wherein is briefly comprised the whole Christian Teaching and Faith also what Faith and Teaching is An open Gate of the Great Mystery of God out of the Divine Magia through the Three Principles of the Divine Being or Substance CHAP. I. WHat Faith and Beleeving is 21. Verses CHAP. II. Of the Original of Faith and why Faith and Doubting dwell together 36. Verses CHAP. III. Whence Good and Evil Love and wrath Life and Death Joy and sorrow proceed and how the Wonders of Nature appear in the Free-will of God without the Free will of Gods mingling with the Wonders of Nature 50. Verses CHAP. IV. How men must live to attain the liberty of God and How the Image of God becometh destroyed also of the state and Condition of the wicked after the decease or dying of the Body 44. Verses CHAP. V. Why the wicked Convert not what the Tartest and sharpest thing in Conversion is of the false Shepheards Of the Tree of Faith How men 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 Christ 88. Verses CHAP. VI. What Lust can do How we are fallen in Adam and Regenerated again in Christ And how it is no light thing to be a right Christian 44. Verses CHAP. VII To what End this world and All Beeings are Created Also concerning the two Eternal Mysteries of the Mighty strife in Man concerning the Image and wherein the Tree of Christian Faith standeth groweth and beareth fruit 541. Verses CHAP. VIII In what manner God forgiveth sinnes and how Man becometh a childe of God 45. Verses The End A Catalogue of Jacob Behme's Books Printed in English According to the numbers in the Catalogue at the End of the Book of the 40 Questions Printed 1647. 1. THe Aurora 2. The Three Principles of the divine Essence or Substance 3. The Thrcefold Life of Man 4. The 40. Questions of the Soul 5. The Incarnation of Jesus Christ 8. Of the Last Times or 1000 years Sabbath being the 4. 5. of his Epistles 9. The Signature of All things 10. Of the 4. Complexions to comfort a Soul in Temptation 12. The Considerations on Esai as Steefels Book 13. Of true Repentance 14. Of true Resignation 15. Of Regeneration These are the Way to Christ 16. Of Predestination and Election with 17. An Appendix of Repentance 18. The Mystcrium Magnum An Exposition of GENESIS concerning the Manifestation or Revelation of the Divine Word through the Three Principles of the divine Essence Also of the original of the World and the Creation wherein the Kingdom of Nature and of Grace are Expounded for the better understanding of the Old and New Testament and what Adam and Christ are 19 A Table of the 3 Principles Explain'd 20. Of the Supersensual Life 22. Of the Two Testaments of Christ viz Baptism and the Supper 23. A Dialogue between the Enlightned and unenlightened soul of Illumination 25. The 177. Theosphick Questions without the 13 Answers 26. An Epitome or Abstract of the Mysterium Magnum 28. An Exposition of the Threefold World 31. Being 35. Letters or Epistles of Jacob Behme to several friends of his concerning the Divine Mysteries A Clavis or Key of his writings Prephesies of the End of the world Collected out of several of Jocob Behme's Writings called Mercurius Teuconicus The Life of Jacob Behme written by Durand Hotham Esq Philosophy reformed and improved containing 3 Books of Paracelsus to the Athenians helpful to the understanding of Jacob Behme's Writings Also these Philosophical peeces viz Magia Adamica or the Antiquity of Magick of the Magicians Heavenly Chaos and first Matter of All things Lumen de Lumine or a New Magical Light discovered to the world The Chymists Key to shut and open the true doctrine of Corruption and Generation illustrated from the true Light of Nature These Books are to be sold by Lodowick Lloyd near the Castle in Cornhill London 1659. Errata escaped in Printing Jacob Behme's Book of Christs Incarnation Preface Page 9. line 13 for Heed read Seed l. 28. r. and the p. 14. l. 13. f. desirably r. desirable 15. Margin r. 1 Cor. p. 16. l. 9. none r. on 25. f. any r. my The first Part. â— 1. l. 3. Margin r. c 15. p. 2. l. 2. r. the wise in p 4. l. 4. fâ—â— e. r. Fire l. 37. f Cnter r. Center p. 6. l. 29. r. i. as a. p. 8. l 9. f. it in r. l. on 4. l. 40. f Hoasts r. Hoast p. 28. l. 16 f. a ason r. of Reason p. 35. l. 6. r. in him p. 48. 〈◊〉 f. the side r. hts side p. 49. l. 15. f. he r. be 〈◊〉 2. l. 8. 9. f. shal r. should p. 53. l. 14. f. draw 〈◊〉 p. 56. l. 28. f. beastliness r. beastialâ—â—â— 2. 60. l. 37. f. things r. Sinnes p. 66. l. 10. 〈◊〉 out is hidden with its Lustre p. 67. l. 31. 〈◊〉 fair Virgin p. 74 l. 2. f. r. â—p 7◠〈◊〉 3. 〈…〉 p. 〈◊〉 l. 36. r. which the left p. 81. l. 13. f. beâ—â—◠〈…〉 1 r. for the word l. 11. r. the Love p. 94. l. 6. f. wrought r. brought p. 9. in the Margin r. occasioned p. 97. l. 33. became r. become p. 101. l. 34. r. but the p. 〈◊〉 l. 30. r. one onely p. 109. Margin l. 5. 〈◊〉 10. p. 110. l. 37. f. burned r. turned 〈◊〉 29. r. is no more p. 116. l. 10. f. Men. in Man The Second Part. P. 119. l. 30. r. what it is p. 132. l. 1. r. for â— it p. 135. l. 16. r. divideth it self p. 138. l. 34. r. beginning to appear is p. 141. l. 15. r. how it is p. 143. l. 39. f. not out p. 149. l. 21. r. as thinne p. 152. f. â–µ make â—¬ p. 159. l. 2. Margin f. not r. out p. 171. l. 3. Margin 〈…〉 174. l. 3. Margin f. r. †f. 19. r. 10. l. 4. f. †r. â— p. 1â—6 19. r. 〈◊〉 hath p. 179. 〈◊〉 f. paint r. pant p. 8. l. 5. Margin f. * 〈◊〉 †p. 1â—6 f. one and. The Third Part. P. 208. â— 2. f. pure f. poore p. 211. P. 9. r. it was become l. 22. f. of 〈◊〉 p. 203. l. 〈◊〉 f. or r. for l. 〈…〉 into p. 40. l. 14.