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
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
one in another one not comprehending the Other viz One in the fierce wrath of the fiery Nature in the water of the Poyson and Anguish source or Quality wherein the Devil dwelleth 56. And then one in the Light wherein the water of the Light is sunck down out of the Anguish into the Eternal Liberty which the Poyson-water cannot apprehend or reach 57. And yet is not severed asunder but onely through the Death where it divideth it selfe into two Principles and so severeth it selfe into two Lives viz one in the Anger and the other in the Love which Life is known to be the right Life 58. And herein sticketh the ground that as we with Adam went out of this Life into the Outward Life wherefore also God became Man so he must introduce us through this death through and out of the fierce wrathful source or quality out of the fire-Anguish-life through the Death into the Light-and Love-life again 59. Whereas yet the Gates of Death were in the wrathfulness shut up in the humane soul so that the soul stood in the Anguish source or quality in the inward Nature in the fire of the Poyson viz in the water of the Anguish 60. And there hath the Prince Christ broken the Look Fort or Barre of Death and is with his humane soul sprouted forth through the Death into the Light of God again and so now his Light-life leadeth Death captive and so it is become a Reproach and Scorn 61 For with the Lock Fort or Barre Lucifer thought to be a Lord and Omnipotent Prince 62. But when the Lock Fort or Barre became broken then the Power of the Deity in the Light destroyed his Kingdom and there he became a Captive servant for Gods Light and the Water of Meekness is his Death for the Anger becometh killed or mortified therewith 63. Thus is the Light and the Love entered into the Anger together with the Paradise-Element and the water of the Eternal Life and Gods anger is become quenched 64. And so now Lucifer abideth in himself in an anxious fierce wrathful fire-source where his Body is a Poyson a source of Poyson-water 65. And thus is become thrust out from Gods fire into the Matrix of the Eternal Nature viz. into the stern harshness which generateth the Eternal darkness wherein he manageth the very stern dominion in the Anxious Mercurius and so is as a Reproach or Out-cast 66. Who in his Original was a Prince but now is no more then an Executioner a Base Slave which must be there in Gods fierce wrath as a Hangman who punisheth the Evil when he is commanded by his Lord to do so he hath no further power 67. Although yet he is a deceiver that he might entrap many and that his Kingdom may be great that he may have many and not stand in reproach with so few 68. As a Whore thinketh if there were many Whores then I should not be a Where alone I am as others are thus he also desireth a great Tribe or Genealogy that thereby he may reproach God 69. For he alwaies attributeth the blame and fault to God that he is fallen as that bis wrath hath so drawn him and thrust him into such a willing of Pride and state so that he stood not 70. Thus he supposeth if he did draw many to him that his Kingdom would be great and so should get more to him that would do as he doth and Curse God but justifie himself that is his strength and pleasure in his dark harsh anguish where he continually stirreth up the fire in himselfe and flyeth out above the Thrones and so holdeth himself still to be a Prince and King 71. And though he be indeed Evil yet he is a Prince in his Legions in the Anger in his Creature but With the Anger without his Creature he hath not power to Act therein he must abide as an impotent captive 72. Thus understand the Life in two forms viz one according to the fire of Nature and the other according to the fire of Light which fire bunreth in the Love wherein the Noble Image of God appeareth or shineth 73. And we understand herein that the willing of Man should enter into Gods willing and so he goeth in Christs Death with Christs soul through Death into the Eternal Liberty of God into the light Life and there he is in Christ with God 74. And the Third Form of Life is the outward Created Life from or out of this world viz from the Sun Stars and Elements 75. Which Gods spirit with or by the Spirit of the Great world to Adam breathed into his Nostrils wherein then also he became an outward soul which moveth or swimmeth in the Bloud and Water and burneth in the outward kindled Fire viz in the warmth 76. That same outward Life should not gripe into the Image in the Inward Life also the Image should not let in that into the inward Light which shineth through Death and sprouteth with its power into the Eternal Liberty for the outward Life is onely a similitude of the inward Life 77. The Inward Spirit should onely in the outward Looking-Glass open the Eternal Wonders which in Gods wisdome were become discovered in the Abyss in the divine Magia and bring them to a figured Looking-Glass viz to a Looking Glass of Wonders to Gods honour and to the Joy of the Inward Man generated or Born out of God 78. But its will should not go into it to draw in the outward wonders into the Image as we now with Lamentable Misery know that Man draweth in and Imageth to himself an Earthly treasure into the Mind and so destroyeth the pure Image of God in the second Principle 79. For his willing spirit goeth into the Earthly Substance and bring th his Body wherein the Image standeth into the Earthly Substance viz into the Earthly Treasure into an Earthly Vessel or Comprehension 80. And now the Image through the Imagination becometh also Earthly and goeth again into Death and looseth God and the Kingdom of Heaven for his willing-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-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
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
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-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
thence forward he lived to this world and not to God 23. But if he entered with his will-spirit into God then the will-spirit would attain the Noble Image again and according to the Image would live in God and according to the Beastial property would live to this world 24. Thus he was in Death and yet was living and therefore Gods word Became Man that it might unite him into God again that he might be totally born again in God 25. VVee are to conceive of the Paradisical Image thus we say and apprehend that Adam was Created Good pure and immaculate as was also Lucifer and his Hoasts 26. He had pure eyes and that Two-fold for he had both kingdoms in him viz Gods Kingdom and the Kingdom of this world 27. But as God is Lord over all so should Man also in the power of God be Lord over this world for as God ruleth in all and presseth through all imperceptibly to the Thing so could the hidden divine Man press into all and see all 28. Indeed the outward was in the Outward but he was Lordâ—ver â—ver the outward it was under him it could not subdue him he could break the Rocks without any prejudice to him 29. The Tincture of the Earth was wholly known to him he should have found out all the Wonders of the Earth for to that end he was also created in the outward that he should manifest in figures and produce into work what was seen in the Eternall wisdome for he had the Virgin wisedome in him 30. Gold Silver and the Pretious Metalls are indeed also out of the Heavenly Magia thus inclosed and shut up by or with the kindling they are another thing then Earth Man loveth that well and useth it for his maintenance but he knoweth not its ground and Original it is not in vain loved by the Minde it hath a high Original if we would consider of it 31. But we are justly silent of it here seeing Man wthout that loveth it too much and thereby withdraweth himselfe from the spirit of God 32. One should not love the Body more then the Spirit for the Spirit is the Life this we give you to understand in a similitude and are silent of the Matter with the ground and Original thereof 33. But know this that it was given to Man for his Sport and Ornament he had it by the right of Nature it was his understand the outward Bodyes for the outward Body with its Tincture and the Metalline Tincture are near a kind 34. But when the Tincture of the outward Body was destroyed by the Devils Evil longing then the Metalline Tincture hid it selfe also from the Humane and became an enemy to it for it is purer then the perished in the outward Man 35. Let this be manifested to you ye Seekers of the Metalline Tincture If you would find the Philosophers stone then apply your selves to the New Birth in Christ else it will be hard â—or you to apprehend it for it hath a great agreement with the heavenly substantiality which if it were released from the fierce wrath would be very well seen 36. It s lustre signifieth somewhat so that if we had paradisicall eyes we should well apprehend it The Minde sheweth it us indeed but the understanding and full knowledge is dead as to Paradise 37. Therefore seeing we use that Noble thing to the dishonour of God and to the destruction of our selves not to honour God thereby and to enter with our Spirit into the Spirit of God but leave the Spirit and cleave to the substantiality therefore is the Matalline Tincture become a Mystery for we are become strangers to it 38. Man was created that he should be a Lord of the Tincture and it was subjected to him and he became its servant and also strange to it therefore now he seeketh in Gold and findeth Earth 39. Because he forsook the Spirit and went with his Spirit into the substanâ—iality therefore the Substantiality hath captivated him and shut him Up in Death so that as the Tincture of the Earth lyeth shut up in the fierce wâ—ath till the Judgment of God so also the spirit of Man lyeth shut up in the Anger unlesse he go forth and become generated in God 40. For the Devil would be Chief Great Prince with his fierce wrath in the heavenly substantiality therefore it was shut up from him and became Earth and Stone so that he is not Prince but a Captive in the Anger and the substantiality profiteth not him for he is Spirit 41 He contemneth the Heavenly Substantiality and kindleth the Mother of Nature viz the Astringency or Fiat which instantly made all palpable and Corporeal which Gods Spirit created or compacted together 42. And yet it was well or easie to be known to Man he could well release the Tincture and bring forth the Pearl to his Sport or Scene and Joy and to the Manifestation of Gods Glory and Deeds of wonder if he had continued in Innocency 43. As to Mans-Eating and Drinking whereby he should give his 〈◊〉 nourishment and substantiality it was thus 44. He had a two-fold fiâ—e in him viz the Souls fire and the outward fire of the Sun and Constellaâ—ions or Astrum Now every fire must have Brimstone on Beeing and Substance or else it subsisteth not that is it burneth not Concerning which we have sufficient understanding in the Divine Beeing or Substance what the nourishment of Man was 45. For as is mentioned above the souls fire is fed with Gods Love meekness and substantiality together with whatsoever the word viz the Divine Centre bringeth forth 46. For the soul is out of the Eternal Magick Fire which must also have Magick food viz by or with the Imagination 47. If it hath Gods Image then it Imagineth in Gods Love in the Divine substantiality and eateth of Gods food of the food of the Aâ—gels 48. But if not then it eateth of whatsoever it imagineth in or of whatsoever the Imagination entreth into whether it be of the Earthly of hellish source or quality and into that Matrix also it falleth indeed not with its substance but is filled therewith and that beginneth to qualitie or operate in it selfe as poyson doth in the flesh 49. Also it is sufficiently to be known by us in the food of the Outward Body thus The outward Man was indeed yet he was as it were half swallowed up by the Inward the Inward ruled throughout and thus every life took of its own food 50. Viz the Image of God or the Souls Spirit and Image did eat of the Divine heavenly substantiality the outward body did Eat of the paradisicall fruit in the mouth and not into the Body for as the outward Body stood halfe swallowed up in the Inward so was also the fruit of Paradise 51. The Divine substantiality sprouted through the Earthly and had halfe swallowed up the Earthly in the Paradisical fruit so that the fruit was not
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
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
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
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
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-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
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-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-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
must enter in through the same path which he hath made he must enter into the death of Christ and so in Christs Resurrection he entereth into the Light-world 60. Even as we know that the Eternal Word of the Father which is the Fathers heart becometh generated from Eternity to Eternity out of the fierce wrath of the Death of Darkness through the Fathers Fire and is in himself the right Center of the Holy Trinity and is out of himself together with the outgone Holy Spirit the Light-flaming Majesty or Light-world 61. Thus also in like manner and property must we with our Hearts Senses or Thoughts and Minds go forth out of the harsh astringent stern and Evil or malignant Earthliness out of our selves out of the perished or corrupted Adamical Man and with our earnest severe willing and doing slay him 62. We must take upon us the Old Adams Cross which hangeth to us while we live and must upon and in the Cross go into the Center of Nature into the Triangle and be born anew again out of the anxious wheel if we will be Angels 63. But seeing we were not able to do this therefore hath Christ given himself into that veâ—ry Center of the fierce wrath and broken the fierce wrath and extinguished it with his Love 64. For he brought heavenly divine substantiality into that very fierce wrath into the Center of the Anguish-Chamber and extinguished the souls anguish-fire viz the fierce wrath of the Father of the fiery world in the soul so that thus Now we fall no more home to the fierce wrath 65. But when we give up our selves into the Death of Christ and go forth out of our selves out of the Evil Earthly Adam then we fall in Christs death into the Path or way which he hath made or prepared for us we fall into the Bosome of Abraham that is into Christs Armes who receiveth us into himself 66. For the Bosome of Abraham is the unshut light world in the death of Christ it is the Paradise wherein God Created us 67. And now the Matter lyeth in this Not that we be Lip-Christians or Mouth-Christians and pourtray and represent Christs death before us and remain wicked in heart spirit and soul but that we very Earnestly with Mind and Thoughts with willing and doing go forth out of the evill Inclinations or Injections and strive and fight against them 68. And though they evidently cleave and hang to us yet we must daily and hourly slay that evâ—â— Adam as to his willing and doing â— we must do that which we would not willingly do 69. We must deny our earthly Evil life it self and put on Christs life in us and then the Kingdom of Heaven suffereth violence and the violens take it to themselves as Christ said 70. Thus we become impregnated with the Kingdom of Heaven and enter thus into Christs death with the living Body and receive the Body of Christ viz the divine substantiality we carry the Kingdom of Heaven in Us. 71. And thus we are Christs Children Members and heirs in Gods Kingdom and the express reflex Image of the Holy divine World which is God the Father Sonne and Holy Spirit and the same Holy Trinitys substantiality 72. All whatsoever becometh generated and opened out of the wisedom or substantiality is our Paradise and nothing dyeth to or in us but onely the dead Adam the Earthly Evil one whose willing we here nevertheless have continually broken and destroyed to whom we are become Enemies 73. Our Enemy onely departeth from us he must go into the fire understand into the Essential fire viz into the Four Elements and into the Mystery and must at the End of this Time be tryed through the fire of God and our Wonders and Works must be presented to us there againe whatsoever the Earthly Mystery hath devoured and swallowed up into it self that it must give up again into the fire of God 74. And yet not such an Evil one or substance but the fire of God devoureth the Evil and giveth us such a one for it as we here in our Anxious seeking have sought or desired 75. For as the fire deuoureth the substantiality but giveth Spirit for substance so shall our Works in the Spirit and Joy out of the fire of God be presented and set before us as a clear fair Looking-Glass like the wonders and wisdome of God 76. Let this be manifested or revealed to you dear Children for it is become highly known suffer not your selves to be so tickled with Christs death and to pourtray or paint the same before you as a work done and that it is enough for us when we know and believe that it is done for us 77. What doth it avail me that I know a Treasure lyeth hid deepeâ— and that I dig it not out it availeth nothing to Comfort and flater in hypocrisy and with the Mouth to give good words and fine babling but yet keepe Wickednesse in the soule 78. Christ saith Ye must become born anew or else ye will not see the Kingdom of God we must Convert and become as a Child in the Mothers body or womb and be generated or born out of divine substantiality 79. We must put a New Garment on to our soul viz the Mantle of Christ the Humanity of Christ else no flattering Hypocrisie availeth 80. It is all Lying which the Mouth-Cry saith which pourtrayeth Christ before our Eyes as that he hath done it for us and that we should onely comfort our selves with it and thereupon do walk in the old Adam in Covetousness high-mindedness and falshood in the Lusts of Evil and Maliciousness it is the Antichristian deceit of the false Spiritualty or Clergy of whom the Revelation warneth us 81. It all availeth nothing that we flatter our selves and tickle our selves with Christs suffering and Death we must enter into it and be like or conformable to his Image and then is Christs suffering and death profitable to us 82. We must take his Cross upon us and follow him quench the Evil Lusts and slay them and alwaies readily and earnestly will and desire that which is well and then we shall plainly see what Christs foot-steps are 83. When we shall strive and fight against the Devill the Old Adam and the Evil world against Earthly reason which desireth onely pleasure and voluptuousness then Christs Cross becometh rightly laid upon us for the Devil is it the world is it and our Evil Adam is it that we must fight against all these are our Enemies 84. And there must the New Man stand as a Champion and fight in the Footsteps of Christ 85. O how innumerable many Enemies will he there awaken and stirre up which will all fall upon him and this may indeed be called fighting for the Thorney victorious Garland or Crown of Christ as a Conquerour and yet onely be continually despised
work that which the New man seeth in God 12. Yet Christ saith The Sonne of Man doth Nothing but what he seeth the Father do and that he doth also 13. Now therefore is the Sonne of Man become our House into which we are entered he is become our Body and his Spirit is our spirit 14. Should we then in Christ be blind as to God The Spirit of Christ seeth through and in us what he will and whatsoever he will that we see and know in him and without him we know nothing of God 15. He doth divine Works and seeth what and when he will not when Adam will when Adam would fain shed abroad his Malignant wickedness with high-mindedness to be looked upon 16. O no there he hideth himself he seeth not in us in the light of Joy in God but in the Cross and Tribulation in Christs suffering and dying in Christs persecution and Contempt in great sorrow and Lamentation into these he seeth and letteth the Old Ass Crouch and bear the Cross that is its Office 17. But in the way through the Death of Christ the New-Man seeth into the Angelical world it is to him much easier and clearer to apprehend then the Earthly world it is done Naturally 18. Not with Imagining but with seeing Eyes with those Eyes which shall possess the Angelical World viz with the Eyes of the souls Image 19. With the Spirit which goeth forth out of the souls Fire that Spirit seeth into heaven that beholdeth God and the Eternity and no other and that is also the Noble Image according to the similitude of God 20. Out of or from this seeing hath this Pen written not from other Masters or out of Conjecture whether it be true or No. 21. Though now indeed a Creature is but a peece and not a total entireness so that we see onely in Part yet it is searchable and fundamental 22. But the wisdome of God suffereth not it self to be written for it is infinite or Endless without Number and Comprehension we know onely in Part. 23. And though indeed we know much more yet the Earthly Tongue cannot lift it self up and say it or bring it forth It speaketh onely words of this World and not words of the Inward World for the Minde reteineth them in the hidden Man 24. And therefore one alwaies understandeth otherwise then an other all according as every one is indued with the wisdome and so also he apprehendeth and so he expoundeth it 25. Every one will not understand my writings according to my meaning and sense indeed it may be not one but every one according to his Gifts for his benefit one more then another according as the Spirit hath its property in him 26. For the Spirit of God is often subject to the Spirits of Men if they will that which is good or well and seeth or looketh after what Man willeth that his good worke be not hindred but that every where above all Gods will or willing or desiring be done 27. For the Spirit which becometh generated out of the souls Fire out of Gods Meekness and substance that is also the Holy Spirit It dwelleth in the Divine Property and taketh its seeing out of the divine property 28. What is it now that is strange to or in us that we cannot see God This world and the Devil in Gods Anger it is that we see not with Gods Eyes else there is no hinderance 28. Now if one saith I see nothing divine he should consider that Flesh and Blood together with the subtilty and Craft of the Devil is a hinderance and Cover to him oftentimes in that he willeth in his high-mindedness for his own honour to see God and oftentimes in that he is filled and blinded with the earthly Malignity 30. Let him look into the footsteps of Christ and enter into a new Life and yeeld himselfe to be under the Cross of Christ and desire onely the Entrance of Christ through Christs death descention into Hell and ascention into Heaven to the Father what shall hinder him but that he must needs see the Father and his saviour Christ together with the Holy Spirit 31. Should now the Holy spirit be blind when he dwelleth in Man or write I this for my own Boasting 32. Not so but for a rule of Direction to the Reader that he might forsake his Errour and depart from the way of wickedness and abomination forth into a holy divine substance that he also with the divine Eyes might see the wonders of God that so Gods will may be done 33. To which End this Pen hath written very Much and not for its own honour the pleasure and voluptuousness of this lifes sake as the driver continually reproacheth us that we do and yet it remaineth onely to the Driver in the Anger of God whom we would fain that he may have the Kingdom of heaven if he might be but released from the Devil and the Earthly state and proud Longing Malady which make him blind 34. Thus dear children of God you who seek with much sighing and Tears Let this be in earnest sincerity to you Our seeing and knowing is in God He manifesteth or revealeth to every one in this world as much as he will as he knoweth is profitable and good for him 35. For he that seeth out of or from God he hath Gods work to manage he should and must manage teach speak and do that which he seeth else his seeing will be taken from him for this world is not worthy of Gods Seeing 36. But for the Wonders sake and the revelation of God it becometh given to many to see that the Name of God may be manifested to the world which will also be a witness against all the Doings of the ungodly which pervers the truth into Lyes and despise the Holy Spirit 37. For we are not our own but his whom we serve in his Light 38. We know nothing of God He God himself is our knowing and seeing 39. We are Nothing that he may be all in us we should be blind deaf and dumb and know no Life in us that he may be our Life and seeing and our work may be his 40. Our Tongue should not say if we have done any thing that is good this have we done but this hath the Lord in us done His Name be highly prâ—ised 41. But what doth this Evil world now If any say this hath God in me done if it be good then saith the world Thou Fool I thou hast done it God is not in thee thou lyest Thus the Spirit of God must be their Fool and Lyar. 42. What is it then or who speaketh out of the Blasphemous Mouth Even the Devil who is an Enemy of God that he may hide and Cover the work of God that Gods spirit might not become known and that he may continue Prince of the World even till the Judgement 43. Thus When you see
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
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
put his willing-willing-spirit into the outward Life viz into outward Principle into the false seeking or wicked longing Lust and Imagined according to or longed after the Earthly Life 86. And so he went out of Paradise which sprouteth forth through death into the Second Principle forth into the outward and wenâ— thus into Death and so must dye and thus his Image became deâ—stroyed 87. This we have inherited from Adam but from the second Adamâ—Christ the Regeneration 88. Where we must enter into Christs Becoming Man or Incarnation and with him into his Death and out of Death with him sprout forth into the Paradise-world into the Eternal substantiality of the Liberty of God The Sixth Chapter What Lust can do How we are fallen in Adam and helped again in Christ and how it is no Easie Matter to become a right true Christian 1. THus we understand that it lyeth in Lust that destruction or perdition is come out of the Lust and yet still Cometh from thence continually 2. For Lust is an Imagining where the Imagination windeth or insinuateth it self into all Forms of Nature so that they all become impregnated with the Thing out of which the Lust existeth 3. As then we understand that the outward spirit of Man which is a fimilitude of the Inward hath lusted after the fair Image and in that regard set its Imagination into the Inward whence the inward is become infected 4. And being it did not instantly feel the death therefore did it give the space and room to the outward in its willing-willing-Spirit and so the outward is drawn into the Inward for a Lodging and is at length become the Host in the house and hath obscured or dimmed the inward so that the fair Image is disappeared 5. There the Image fell among the Murderers viz among the stern or severe Spirits of Nature and of the Life 's original these held the Image Captive and drew off from it the Paradise Garment and committed murther within it and left it lying half dead 6. And now the Samaritan Christ was needful and that is the Cause that God became Man 7. If the wound or hurt could have been healed by a word speaking or word forgiveness God would not have become Man 8. But God and Paradise were lost as also the Noble Image became destroyed and made desolate and must be New-Regenerated or born out of God again 9. And therefore came God with his word which is the Center in the Light-life * and became Flesh so that the Soul gat a divine Paradisical habitation again thus to be understood 10. That as Adams Soul had opened the Door of the Fires Essences and had let in the Earthly Essences whose source or quality had wound it self into the Paradise-Image and made the Image Earthly 11. So Gods Heart did set open the Doors of the Lights Essences and encompassed the soul with heavenly Flesh and so the Holy Fleshes Essences Imagined after the Image after the souls Essences 12. Thus now the soul became impregnated again so that it went with its willing-spirit through the Death into the Paradise-life 13. And thence came the Temptation of Christ that he became Tempted to try whether the Soul would Eat of the Word of the Lord whether it could enter through Death into Gods Life 14. Which in the End became fulfilled on the Stock or Tree of the Cross where Christs Soul went through the fire of the fierce wrath through the stern source through Death and sprouted forth again into the Holy Paradise-world in which Adam was Created 15. Thus are we Men become helped again and it is necessary for us that we draw away our willing Thoughts and Mind from all Earthly things and turn them into Christs Suffering Dying Death and Resurrection 16. So that we continually Crucifie the Old Adam with Christs Death and continually dye from Sinne in the Death and Dying of Christ and continually rise again with him out of the Anguish of Death into a New Man and sprout into the life of God else there is no Remedy 17. We must dye away to the Earthly willing in our willing and must continually become regenerated to the New world in Faith in the Flesh and Bloud of Christ we must be generated or Born out of Christs Flesh if we will see Gods Kingdom 18. It is not so sleight a thing to be a right true Christian it is the very hardest thing of all the willing must be a Champion and fight against the perished corrupt willing 19. It must sinck it selfe down out of the Earthly Reason into the Death of Christ into Gods anger and as a worthy Champion breake the power of the Earthly willing 20. And with so hardy and bold a courage that it will set and hazard the Earthly life upon it and not give over till it have broken the Earthly willing which indeed hath been a strong Battel with me where two Principles strive and fight one with the other for victory 21. It is no slight matter it must be earnest to fight for the victorious Crown and Garland for none get that unless he Overcome he must break the Might of the Earthly willing which yet of his own Might he can not do 22. But if he sincketh himself down out of the Earthly Reason into Christs Death with his inward willing then he sinketh down through Christs death through Gods fierce wrath and through all the holding Cords of the Devil into the Paradise-world into the Life of Christ 23. He must make his wil as it were dead and so he liveth to God and sincketh down into Gods Love though there he liveth in the outward Kingdom or Dominion 24. Yet I speak of the victorious Crown or Garland which he getteth in the Paradise-world if he once presseth in for there the Noble seed becometh â—â—wn and he getteth the Highly precious pledge or Earnest of the Holy Spirit which afterwards leadeth and directeth him 25. And though he must in this world travail or wander in a dark Valley wherein the Devil and the worlds wickedness continually Rusheth and Roareth tumultuously upon him and often casteth the outward Man into abominations and so Covereth the Noble Grain of Mustard seed yet it will not suffer it self to be kept back 26. But thence sprouteth forth and a Tree Groweth out of it in Gods Kingdom against all the raving and Raging of the Devil and his followers and dependents 27. And the More the Noble Pearl-Tree is sought the more swiftly and strongly it groweth suffereth not it self to be suppressed though it costeth the outward life 28. Thus my Dear Minde search aright after the Tree of Christian Faith it standeth not in this world 29. Indeed it must be in thee but thou must with the Tree be with Christ in God so that the world doth but hang to thee even as it hung also to Christ 30. Not so to understand it as if this World were