Evil or wickedness or else he hath a heavy Judgement upon him 69. What is he better then the Devil who also knoweth Gods will but yet doth his own Evil will one is as the other neither Good so long till he becometh a doer of the Word and then he walketh in Gods way and is in the Vineyard in Gods Labour 70. The Hypocritical Babel teacheth now at present that our works merit Nothing Christ hath delivered us from Death and Hell we must onely Believe and so we are righteous 71. Hearken O Babel The servant who knoweth his Lords will and doth it not shall suffer many stripes a knowing without doing is just as a fire which glimmereth but cannot burn for moisture 72. Wilt thou that thy divine Faiths Fire should burn then thou must blow it up and put off from Thee the Devils and the worlds Moysture thou must enter into the Life of Christ 73. Wilt thou be his Childe then thou must enter into his house and manage his work else thou art out of it without and an Hypocrite who beareth the Name of God in vain or unprofitably thou teachest one thing and dost another and testifiest thus that Gods Judgement is right concerning thee 74. Or what pleasure hath God in thy knowing when as thou stil continuest wicked dost thou suppose he will accept thy Hypocrisie 75. That thou Cryest to him Lord give me a strong Faith in the Merits of thy Sonne Christ that he hath satisfied for my sinnes supposest thou that that is enough 76. O Sir no hearken thou must enter into Christs Suffering and dying and be born a second time out of his Death thou must become a Member in and with him thou must constantly Crucifie the Old Adam and alwaies hang upon Christs Cross and must become an obedient Child that alwaies hearkeneth what the father saith and alwaies would fain do that 77. Thou must enter into the Doing Else thou art but a Vizard without Life thou must together with God work good works of Love towards thy Neighbour and continually exercise thy Faith and alwaies be prepared and ready at the voice of the Lord when he Calleth thee out of the old skin to go home into the pure Garment 78. See though thou plainly walkest in this way yet thou wilt have upon thee weakness enough and feel far too much thou wilt still work very farre too much Evil. 79. For we have an Evil Guest lodging within us to comfort ones self onely doth not avail but to fight and strive against it and Continually to slay and vanquish it without this it is ever too strong and will have the Dominion 80. Christ hath indeed in us and for us broken and destroyed Death and made way for us but what doth it help me to comfort my selfe with that and learn to know that and yet continue lying shut up in the dark Anger and Captivated in the Chains of the Devil 81. I must even enter into that very way and Path and walk in that street as a Pilgrim or stranger who wandereth out of Death into Life The Eighth Chapter Of the Pilgrims-VVay out of Death into Life 1. DEar Children let us very heartily speak one with another concerning the Ground and Foundation Our true life wherewith we should see God is as a damped fire in many also as the fire shut up in a Stone we must strike upon it with true earnest sincere entring and turning In to God 2. Look upon Gods care in providing which hath taken for us aforehand He hath regenerated us in Christ out of the Water of Eternal Life and hath left us at last the same in the Covenant of Baptism for a Key that we should therewith unlock and therewith besprinckle our souls Fire that it may become capable of the Divine Fire 3. And hath given us his Body for food and his Blood for drink that we should receive it and enter into his Covenant and feed our souls therewith that they may be quickened and awake up from Death that the divine Fire may kindle them 4. Dear Children It must burn and not continue to lie shut up in Stone or as an Ember or Tinder which would fain glimmer and cannot for the Devils Moysture 5. The Historical Faith is onely an Ember which glimmereth like a little spark it must become Kindled we must give it Matter wherein the sparkle may kindle it selfe 6. The soul must press forth out of the Reason of this world in to the life of Christ into Christs flesh and Bloud and so it conceiveth the Matter to its kindling It must be in Earnest Sincerity 7. For the History reacheth not Christs flesh and Bloud Death must be broke open 8. Although indeed Christ hath broke it open yet the Earnest sincere desire must follow after that would fain doe or act and alwaies labour therein 9. As a Pilgrim or Messenger who hath a long dangerous way to travail he alwaies runneth on towards the End and is unwearâ—ed though woe and misery befall him yet he hopeth for the End and cometh alwaies nearer where then he Expects in hope his wages and refreshment and joyeth that his sore travail and wandering will have an End 10. Thus must a man that will travail and wander to God behave himselfe in the Way of his Pilgrimage He must continually more and more wander or travail forth out of the Earthly Reason out from the will of the Flesh of the Devil and the World 11. Often woe and misery befall him when he must forsake that which he might well have had and could therewith have swum in Temporal Honour 12. But if he will Travel in the Right Path then he must onely put on the Mantle of Righteousness and put off the Mantle of Covetousness and the Hypocritical Life 13. He must impart his bread to the Hungry and give his clothes for a Covering and not be an Oppressor of the Miserable and onely fill his own Sack full squeese away the sweet from the simple and impose Lawes upon him onely for his pride and pleasure sake 14. He is no Christian that doth such things but he travelleth in the Path of this world as the starres and the Elements with the Devils infection and Lust drive him 15. And though likely he knoweth the Faith of Gods Mercifulness of the satisfaction of Christ yet that will not help him for not all that say Lord Lord shall enter enter into the Kingdom of Heaven but those that do the will of my Father in Heaven 16. And that will is Love thy Neighbour as thy self What thou wilt that men should do to thee that do thou also 17. Say not in thy Heart I sit in this Office and Lordship of Right I have bought purchased or inherited it that which my Subjects doe for me they are obliged to do it 18. See and search whether that hath a right original
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
put his willing-spirit into the outward Life viz into outward Principle into the false seeking or wicked longing Lust and Imagined according to or longed after the Earthly Life 86. And so he went out of Paradise which sprouteth forth through death into the Second Principle forth into the outward and wenâ— thus into Death and so must dye and thus his Image became deâ—stroyed 87. This we have inherited from Adam but from the second Adamâ—Christ the Regeneration 88. Where we must enter into Christs Becoming Man or Incarnation and with him into his Death and out of Death with him sprout forth into the Paradise-world into the Eternal substantiality of the Liberty of God The Sixth Chapter What Lust can do How we are fallen in Adam and helped again in Christ and how it is no Easie Matter to become a right true Christian 1. THus we understand that it lyeth in Lust that destruction or perdition is come out of the Lust and yet still Cometh from thence continually 2. For Lust is an Imagining where the Imagination windeth or insinuateth it self into all Forms of Nature so that they all become impregnated with the Thing out of which the Lust existeth 3. As then we understand that the outward spirit of Man which is a fimilitude of the Inward hath lusted after the fair Image and in that regard set its Imagination into the Inward whence the inward is become infected 4. And being it did not instantly feel the death therefore did it give the space and room to the outward in its willing-Spirit and so the outward is drawn into the Inward for a Lodging and is at length become the Host in the house and hath obscured or dimmed the inward so that the fair Image is disappeared 5. There the Image fell among the Murderers viz among the stern or severe Spirits of Nature and of the Life 's original these held the Image Captive and drew off from it the Paradise Garment and committed murther within it and left it lying half dead 6. And now the Samaritan Christ was needful and that is the Cause that God became Man 7. If the wound or hurt could have been healed by a word speaking or word forgiveness God would not have become Man 8. But God and Paradise were lost as also the Noble Image became destroyed and made desolate and must be New-Regenerated or born out of God again 9. And therefore came God with his word which is the Center in the Light-life * and became Flesh so that the Soul gat a divine Paradisical habitation again thus to be understood 10. That as Adams Soul had opened the Door of the Fires Essences and had let in the Earthly Essences whose source or quality had wound it self into the Paradise-Image and made the Image Earthly 11. So Gods Heart did set open the Doors of the Lights Essences and encompassed the soul with heavenly Flesh and so the Holy Fleshes Essences Imagined after the Image after the souls Essences 12. Thus now the soul became impregnated again so that it went with its willing-spirit through the Death into the Paradise-life 13. And thence came the Temptation of Christ that he became Tempted to try whether the Soul would Eat of the Word of the Lord whether it could enter through Death into Gods Life 14. Which in the End became fulfilled on the Stock or Tree of the Cross where Christs Soul went through the fire of the fierce wrath through the stern source through Death and sprouted forth again into the Holy Paradise-world in which Adam was Created 15. Thus are we Men become helped again and it is necessary for us that we draw away our willing Thoughts and Mind from all Earthly things and turn them into Christs Suffering Dying Death and Resurrection 16. So that we continually Crucifie the Old Adam with Christs Death and continually dye from Sinne in the Death and Dying of Christ and continually rise again with him out of the Anguish of Death into a New Man and sprout into the life of God else there is no Remedy 17. We must dye away to the Earthly willing in our willing and must continually become regenerated to the New world in Faith in the Flesh and Bloud of Christ we must be generated or Born out of Christs Flesh if we will see Gods Kingdom 18. It is not so sleight a thing to be a right true Christian it is the very hardest thing of all the willing must be a Champion and fight against the perished corrupt willing 19. It must sinck it selfe down out of the Earthly Reason into the Death of Christ into Gods anger and as a worthy Champion breake the power of the Earthly willing 20. And with so hardy and bold a courage that it will set and hazard the Earthly life upon it and not give over till it have broken the Earthly willing which indeed hath been a strong Battel with me where two Principles strive and fight one with the other for victory 21. It is no slight matter it must be earnest to fight for the victorious Crown and Garland for none get that unless he Overcome he must break the Might of the Earthly willing which yet of his own Might he can not do 22. But if he sincketh himself down out of the Earthly Reason into Christs Death with his inward willing then he sinketh down through Christs death through Gods fierce wrath and through all the holding Cords of the Devil into the Paradise-world into the Life of Christ 23. He must make his wil as it were dead and so he liveth to God and sincketh down into Gods Love though there he liveth in the outward Kingdom or Dominion 24. Yet I speak of the victorious Crown or Garland which he getteth in the Paradise-world if he once presseth in for there the Noble seed becometh â—â—wn and he getteth the Highly precious pledge or Earnest of the Holy Spirit which afterwards leadeth and directeth him 25. And though he must in this world travail or wander in a dark Valley wherein the Devil and the worlds wickedness continually Rusheth and Roareth tumultuously upon him and often casteth the outward Man into abominations and so Covereth the Noble Grain of Mustard seed yet it will not suffer it self to be kept back 26. But thence sprouteth forth and a Tree Groweth out of it in Gods Kingdom against all the raving and Raging of the Devil and his followers and dependents 27. And the More the Noble Pearl-Tree is sought the more swiftly and strongly it groweth suffereth not it self to be suppressed though it costeth the outward life 28. Thus my Dear Minde search aright after the Tree of Christian Faith it standeth not in this world 29. Indeed it must be in thee but thou must with the Tree be with Christ in God so that the world doth but hang to thee even as it hung also to Christ 30. Not so to understand it as if this World were
the Abominable Devils and do what the Abominable Prince Lucifer will The Eighth Chapter In what manner God forgiveth sinnes and how a Man becometh a Child of God 1. MY beloved seeking and desirous Minde thou that Hungerest and Thirstest after Gods Kingdom Mark the Ground I pray thee what is shewed to thee 2. It is not truly so easie a thing to become a child of God as Babol Teacheth where Men bring Consciences into the History and so tickle and flatter them Courtlike with Christs sufferings and Death where Men teach forgiveness of sinnes Historically 3. Like a worldly Judicatory where ones faults are remitted him of Grace though he plainly abide wicked in his heart 4. It is clean otherwise here God will have no dissembling Hypocrites he taketh not sinne from us in such a manner in that we cleave to the knowledge and Comfort our selves with the suffering of Christ and yet in the Conscience abide in the Abominations 5. It is said Ye must be born a New or else ye shall not see the Kingdom of God 6. He that will tickle himself with Christs suffering and Death and appropriate the same to himself and yet with his willing will abide unregenerated in the Adamical Man doth like one that comforteth himself that his Lord will bestow his Land upon him without considering that he is not his Sonne whereas he hath promised that he wil bestow it onely upon his Sonne so it is also here 7. Wilt thou possess the Land of thy Lord and have it for thy proper own then thou must become his right and true Sonne For the Sonne of the Maid servant shall not inherit with the free the Sonne of the History is a stranger 8. Thou must become born or generated of God in Christ that thou mayst be a bodily Sonne and then thou art Gods child and an heir of the sufferings and death of Christ 9. And Christs Death is thy Death his Resurrection out of the Grave is thy Resurrection his Ascention into Heaven is thy Ascention into Heaven and his Eternal lifes Kingdom is thy Kingdom 10. In that thou are his right true Sonne born of his flesh and bloud so thou art an heir of all his Goods else thou canst not be Christs Child and Heir 11. So long as the Earthly Kingdom sticketh to thee in thy Image so long thou art the perished Adams Earthly Sonne no flattering hypocrisie will help give as many good words before God as thou wilt yet thou art but a strange Child 12. And Gods goods do not belong unto thee so long till thou comest with the lost Sonne to the Father again with a right true sorrow and repentance for thy lost Goods of inheritance 13. Thou must go forth with thy willing-spirit out from the Earthly Life and break or destroy the Earthly willing which is woful to the Mind and willing-spirit to forsake the treasure it possessed wherein the willing-spirit became generated and must enter into Gods willing 14. And there thou sowest thy Seed in Gods Kingdom and art new born in God as fruit which groweth in Gods field for thy willing receiveth Gods power Christsâ—Body and the New Body in God groweth to thee 15. And then thou art Gods Childe and Christs Goods belong to thee and his Merits are thy merits his Suffering Death and Resurrection is all thine thou art a Member of his Body and his Spirit is thy Spirit He leadeth thee upon right Paths and all that thou dost thou dost to God 19. Thou sowest in this world and reapest in the Heaven of God thou art Gods Work of Wonder and openest in the Earthly Life his Wonders and drawest thy selfe with thy willing-spirit into the Holy Mystery 17. Mark this ye Covetous ye Proud ye Envious ye false Judgers ye wicked Malicious which introduce your willing and desire into Earthly Goods into Money and Plenty into pleasure and the voluptuousness of this Life and esteem Money and Goods to be your Treasure and set your desire therein and yet for all that will be Gods Children 18. Ye stand and dissemble before God â—e shall forgive you your Sins but ye abide with your Image in Adams Skin in Adams Flesh and so Comfort your selves with the Sufferings of Christ and are but dissemblers ye are not Gods Children 19. Ye must become born in God if ye would be his Children else ye deceive your selves together with your Hypocrites or dissemblers who paint before you a Glistring Colour 20. They Teach and are not known of God not sent to Teach they do it for their Belly and for worldly honours sake and are the Great Where at Babel who flatter God with their Lips and with the heart and willing-spirit they serve the Dragon at Babel 21. Beloved Mind wilt thou be the Chlide of God then prepare thy selfe for affaults and for Tribulation it is no light and soft entrance into the Childs Life especially where Reason lyeth captive in the Earthly Kingdom 22. It must be broken and the willing must go out from Reason it must sow it selfe into Gods Kingdom in lowly obedience as a Grain is sown in a field or soyl it must in Reason make it selfe as it were dead and give it self up to God and so the New fruit groweth in Gods Kingdom 23. Thus that Man standeth in a Three-fold Life and all belongeth to God 24. The Inward fiery Essences of the first Principle become incorporated with the New body in Christ so that they flow up in Christs Flesh and Bloud out of Gods willing and their Fire is Gods Fire out of which the Love meekness and humility burneth 25. Where the Holy Spirit goeth forth and helpeth him to stand out the Battel against the Earthly Reason also against the pâ—rished corrupt Flesh and the willing of the Devil his Yoak of the earthly willing becometh lighter to him but he must in this World abide in the strife 26. For to the Earthly Life belongeth sustenance that he must seek and yet ought not to hang his willing and heart thereupon 27. It must Trust God and his earthly Reason passeth alwaies into doubting it will faile him it will needs alwaies see God and yet cannot for God dwelleth not in the Earthly Kingdom but in himself 28. Thus must Reason being it cannot set God be compelled into Hope 29. There then Doubting runneth Counter against Faith or Believing and would destroy the Hope and therefore must the Earnest willing with the right true Image strive and fight against the Earthly Reason there is woe and it often goeth sadly 30. Especially if Reason looketh after the Course of this World and so its willing-spirit as it were foolish hath respect towards the Course of this world There it is said be sober watch fast and pray that is that ye may Tame the Earthly Reason and make it as it were dead that Gods spirit may find place in you 31. If that
in the Hearts of Men by the suggestion of the Arch-Enemy of all Man-kind who knoweth well enough that if the inward Word be once Choaked and killed at the Root so that it groweth not to be felt known and obeyed he will soon cause in Evil Minds that Most precious literal Word to be used onely as a pretence thereby to cover all Sin in Hypocrisie causing the Word in the Heart not to be so much as thought on or observed whereas on the Contrary he that highly esteemeth of the Word the Commandment Christ in the Heart that word of Faith by which the heart it self cometh originally to have its very being cannot in the least fail of Esteeming the powerfull working thereof in the inexpressible various wisdom dwelling in the Heart and appearing from the Mouth or Pen of any Man whatsoever Therefore peruse this Book which will inform us how the Eternal Word became Man and how the Man JESUS CHRIST who was born of the Virgin Mary and lived upon Earth for the space of Three and Thirty years and upwards then was Crucified dyed was buried arose again and ascended into Heaven within the little part of the World that Space of the Country of Aegypt the Wildernss the Land of Canaan Judea and City of Jerusalem in the fulness of Time about sixteen hundred and fifty Eight years ago How HE was also this Eternal Word which was is and Ever shall be God and Christ the Eternal Alpha and Omega the beginning and the End the word of Faith that very Word which is in our Hearts the word of Life the inserted or ingrafted Word the word of Grace the Spirit of Life the Bread which came down from Heaven which alwaies is in Heaven not the outward though in the outward Bread for we live not by bread alone but by every word which proceedeth out of the Mouth of God this is the Bread of Life Our Dayly Bread and so how he is both God and Man Also how we that are Men may here in this Life be rightly partakers of Him according to the sayings of the Scriptures also of his Sufferings Death and Resurrection and how or in what manner it is that he is like unto us in all things Sinne onely excepted and yet he took our Sinnes upon him he that knew no Sinne became Sinne for us that we might be made the righteousness of God in him All this will be clearly discerned in this Treatise of the Incarnation of JESUS CHRIST or his Becoming Man and therefore also that so precious knowledg may not remain any longer shut up it is here published in the English Tongue Though by perusing it and Meditating therein the Holy Bible will appear assuredly to be as much the Word of God as a writing by Mans hand can be and the words there once spoken by the Prophets Christ the Apostles other Holy Men as much the word of God as words and voyces of Men can be The true sence and meaning thereof in the understanding as much the word of God as the Meaning in the Mind and understanding of any Man can be Yet the writing the Words and sense or meanings proceeding from Creaturely Instruments are creaturely whereas the Thing properly called the word of God which inwardly frames those Meanings and formeth all things whatsoever both visible and invisible is not a Creature for it is the Creator the Creating Word which is God himself who formeth all things in himself and so ALL is HE not one IOT a Creature But he createth the Creature and dwelleth therein yet the Creature is not nor ever can be He and so that word of his which is produced effected brought forth and Manifested Externally by the Creature is Gods Word but is not God the Word But the inward Word in the Heart that vvord of Faith even Christ the Word that Word is God Let me enquire a little Were not all Eternal Things whatsoever in Being in their own uncreated World before therewas so much as the least Glimps of any Created thing either Angel or Man either Created Light or Darkness either Created Heaven or Hell or this World And were not the Divine holy Spiritual and all other Natural things in Being without the Created inward and outward world as well as in them And had it not been so though the Angels world and ours had never been created And were not all the Things without them and within them in Being though they had not been spoken of in the Scriptures were not the Word God though John the Apostle had not said so were not the Pure in Heart Blessed should we not through Patience possess our Souls Is not God himself Light And if we walk in the Light as he is in the Light doth not the Bloud of Jesus Christ clense us from All Sinnes otherwise not though it be in us And is not his Flesh meat indeed and his Bloud drink indeed Why do we not eat and drink thereof If we deny our selves and take up the Cross of Christ that is tribulation anguish afflictions adversities and Crosses and follow him in Meekness and wel-doing loving those that hurt us returning Good for Evil to every one and blessing for Cursing and this unfeignedly from a sincere Heart are we not his true Disciples will not Heavenly Father give the holy Spirit to them that desire it though certain Disciples that believed and had been baptized in the Time of the Apostles had not so much as heard whether there was any holy Ghost yet being baptized in the Name of the Lord JESUS and having the hands of Paul laid on them they received the holy Ghost and Spake with Tongues and prophesied Do not they receive the Seed into Good Ground that heare the Inward Word and receive consent to or obey it and so understand it also bring forth fruit Doth not Faith come by inward Hearing and that Hearing by the same word of God And can those that have not Ears to hear that is Spiritual Ears hear though his voyce his Spiritual Tongue and voyce is gone into all the Earth that Word ingrafted in every thing by which all doth subsist Can the Natural Man perceive the Things of God seeing they are spiritually to be discerned or can any teach them rightly that is Spiritually but by the Spirit And if the word of Promise the Seed of the woman had not been quickned in Adam and Eve by Gods putting Enmity between the Womans and the Serpents Seed they both of them and all their posterity had been meerly Natural and Children of wrath onely and had been uncapable of ever becoming the Children of Grace and Mercy but in the Word of promise Christ in them all Mankind have in them the Spiritual Man the hidden Man of the Heart in whom even Cain was able to do well and so doing should have been accepted and in whom they are not only able to discern but to do all
Nature 18. O Blindness that we know not our selves O thou Noble Man if thou knewest thy selfe who thou art how woulst thou rejoyce How woulst thou give the Devil his Arrant to be gone who day and night endeavoureth to make our Minde Earthly that we should not know our true Native Country out of which we are gone forth 19. O miserable Corrupted Reason if thou knewest but one little sparke of thy first Glory how wouldst thou pant after it 20. How very amiable and blessed is but the glimps of the divine substantiality How sweet is the water of the Eternal Life our of Gods Majesty 21. O! Most worthy Light draw us into thee again we are now with Adam fallen asleep into the Earthly source or quality O! come thou most worthy Word and awaken or raise us up in Christ 22 O! thou most worthy Light for thou art indeed appeared destroy and break now the Devils Power which holdeth us captive break the power and Might of the Antichrist and of Covetousness and deliver us from the Evil one 23. Awaken and raise us up O Lord for we have long slept in the Devils Net in the Earthly source or quality let us yet once see thy salvation 24. Bring forth the New Jerusalem It is Day why should we sleep in the Day 25. O! Come thou breaker through Death Thou Powerful Saviour and Conquerour and break in pieces the Devils Kingdom upon Earth Give us Poor sick Adam yet a Cordial draught out of Sion that we may refresh us and go into our true Native-Country 26. Behold all Mountains and Hills together with the Vallies are full of the glory of the Lord it springeth up as a sprout who will hinder it Hallelujah 27. Now when Adam was fallen asleep he lay in the Mystery as in Gods Wonder what it did with him that was done 28. Thus the incorporated or Imaged Name JESUS moved the Fiat again in two Forms viz in both the Tinctures of the Fire and of the Water 29. For this first Image was now fallen home to the Name JESUS in the word of Life and so now the word of Life was the Second Creator understand with the incorporated or Imaged Name JESUS which would become Man that severed the two Tinctures one from another viz the Tincture of the Fire and of the Light 30. Yet not wholly in the power but in the substantiality for i◠the Substantiality of the Tincture of the Light was the Sulphur of Venus of the Love in which Adam should and could impregnate himselfe The Fires Tincture gave soul and the Lights Tincture gave Spirit 31. Viz an Image according to the outward Image the fire-Life Imagined after the Light-life and the Light-life after the Fire-life viz after the Essential power out of which the Light shineth 32. This was in Adam but One for he was Man and Wife 33. And the word of Life took the Tincture of Venus with the heavenly and earthly Fiat from Adam also a Rib or Bone out of his Side as also the half Cross in the Head 34. Which is the Character of the Holy Trinity Marked by the word of Life viz with the Severe Name of GOD GOTTES which beareth such a Character T. 35. T signifying the Cross of Christ on which he should suffer Death and New regenerate Adam again and in the Name JESU introduce him in Ternarium Sanstum into the Holy Ternary 36. All these the Fiat took into it selfe together with all Essences of the Humane property as also the property of the souls Fire but in Venus's Tincture not according to the might and strength of the Center and Separated it into the whole form of Man 37. Thus was the Woman built with all Members of the feminine properties as they still have them For the Spirit of the great world Spiritus Majoris Mundi had now the strongest Fiat and figured the woman in such a form as it could in possibility 38. For the Angelical Form was gone the propagation must now be in A Beastiall Manner 39. And so also there was given to Adam being he was fallen home to the Earthly Magia a beastial form and shape of Masculine Members and Adams generating was given to the Fiat and that maketh a similitude of him out of him 40. If he had continued heavenly Minded then he had himself generated heavenly but now the Earthly Fiat did it and his outward body hecame a Beast he lost also the heavenly wit or understanding and the Power of the Omnipotency 41. Beloved Reader thus thou art to know that the Second Adam Christ hath not in vain suffered himselfe to be Crucified and with a Speare to be pierced in his side nor hath in vain shed his blood here lyeth the Key 42. Adam was broken in the Side by the Rib for the Woman into that very Side must Longinus's Speare with Gods fierce wrath come for it was come into Adam and out of Maries earthliness into Christs Side also 43. And the Blood of Christ must drown the fierce wrath and take it away from the First Adam for the Second Adam had also Heavenly blood that must drown the Earthly Turba that the first Adam might be whole again 44. Let this be told you ye Children of Men for it is become known in Ternario Sancto in the Holy Ternary and not in Supposition or Opinion it concerneth both Soul and Body take heed what you do 45. Thus now the humane propagation began in a beastial manner for Adam reteined the Limbus and his Eve the Matrix of Venus for the the Tinctures were divided 46. So now Each Tincture is an entire or total Magia viz a desirous longing wherein the Centre of Nature is generated and that in the Sulphur 47. Thus then in the Sulphur is again the desirous Magia together with the Tincture and yet can not come to Life except the Tincture of Fire come into Venus's Tincture and Venus's Tincture can awaken no Life it is too weak so that life cannot be therein 48. And both the Tinctures desire also the Life and so the vehement Imagination of Man and Wife beginneth so that the one desireth to mix with the other 49. For the power of the Essences willeth to be living and the Tincture driveth on that and desireth the same 50. For the Tincture is from or out of the Eternal Life and yet is shut in with the Substantiality and in that respect it willeth to live as it hath done from Eternity 51. And therefore the Man longeth after the Matrix of the Wise and the wife after the Limbus of the Man 52. The Woman hath a Watery Tincture and the Man a fiery the Man soweth Soul and the Woman Spirit and both 〈◊〉 flesh viz Sulphur Therefore is Man and Wife but one Body 〈…〉 together a Child 53. And therefore ought to continue together if they Once Mix for they are become one Body and whosoever mixeth with another or separateth from
flow up in it self but would remain in one souce or quality 27. Even as the Deity bringeth its Life but into ONE onely source or quality viz into the Light into the Holy Spirit and yet carrieth on his Dominion over all the Three Principles 28. Also we are to understand concerning Christs becoming Man or Incarnation that when Gods Spirit awakened again the Virgin-like Life in Mary which in the Earthly Essence lay shut up in Deaâ—h and fierce wrath then that Life hence-forward turned it self onely into the ONE onely will viz into Gods Love and gave it selfe up to the Spirit of God 29. Thus that Life became impregnated of a right virgin-like Image which should have been with Adam but was not done 30. For the one Imagination received the other Gods Imagination received the Imagination in Death and brought it to Life again that Life Imagined again into God and became Impregnated with God and became out of the Deity and Humanity ONE Person 31. The Deity hung to the heavenly Substantiality which hath ever been from Eternity with the Kingdom Power and Glory viz the Kingdom of Paradise and the Angelical World viz the Spirit and the Seaven forms in the Center of Nature as in the Third Part or Book of the Threefold Life is mentioned with all Circumstances 32. And the Humanity hung to the Kingdom of this world but when the will of the humanity gave it selfe up into the Deity then this virgin-like Image in Christ Jesus came to be onely a Guest in this world and his Deity was a Lord over this World 33. For thus it was to be in Adam also that the lesser and impotent should be subject to the greater and Omnipotent 34. But Adams will went into the less and impotent end therefore he became altogether impotent and fell downe into sleep and home again to the Creator 35. But with Christ this Image remained standing in the Divine Wisdome and the Earthly source or quality hung to it in the Office and Manner of a Servant but now no more as a Lord as it was over Adam and Mary his Mother before the high blessing opening of the Deity but as a Servant for this Image became now in Gods Spirit and Might a Lord over the Third Principle of this World Qustion 36. Now saith Reason How is it come to pass in this becoming Man or Incarnation Was then the Life so suddenly with the Point of Conception become stirring above the Naturall Course so that that Part of Mary viz the Womans seed instantly lived Answer 37. No for it was an Essential seed and became in its Natural Time stirring with Soul and Spirit as all Adams Children 38. But that part of the Deity environed with divine Substantiallty and wisdome liveth from Eternity to Eternity 39. The Deity went not to nor fro what it was that it remained to be and what it was not that it came to be 40. It gave it selfe with divine Substantiality into the Essence and Substantiality of Mary and Maries Essence and Gods Essence became one Sonne 41. But Maries Essences were Mortal but Gods Essences were Immortal 42. Therefore must Maries Essences dye on the Cross and go through Death into Life to which Gods Essences did help else it had been impossible 43. Thus Gods Essence helped us and still always helpeth us through Christ into Gods Essence and Life again 44. Thus we konw the becoming Man or Incarnation of Christ to be natural as of all the Children of Men for the heavenly divine Subsstantiality hath given it selfe with its Life into the Earthly halfe dead subtantiality 45. The Lord gave himselfe to be under the Servant that the Servant might become living and is in like manner in Nine Moneths become a perfect Man and also continueth a True God and is also after the Manner and way of all Adams Children become born into this World through that very way and passage as all Men are 46. And that therefore Not that he needed it he could have been born Magically but he would not nor should not for he was to heal our impure Birth or Geniture and Entrance into this Life 47. He should enter into our Entrance into this World and introduce us out of this World into Gods Entrance and bring us out of the Earthly source or quality 48. For if he had been generated or born Magically after a divine Manner then he had not been Naturally in this World for the heavenly Substantiality must have swallowed up the Earthly source or quality and then he had not been like us 49. How then would he have suffered Death have entred into Death and destroyed it but therefore it was not so 50. He is truely and really the Womans Seed and is entered into this World the Natural way like all Men but yet also is gone forth through death the divine way of the divine Might and Substantiality 51. He is a divine living Substantiality which subsisted in Death and destroyed and despised death and brought the halfe dead humanity through Death into Eternal Life 52. For the Earthly part which he took to himselfe out of his Mother Mary that is to or upon the divine Substance dyed away on the Cross from the Earthly source or quality 53. Thus was the Soul in the Subantiality of God and as a victorious Conquering Prince went into the Hell of Devils that is into Gods Anger and quenched it with Gods love and Meekness of the divine Love-suhstantiality 54. For the Love-fire came into the Anger-Fire and drowned the Anger wherein the Devill would be God 55. Thus was the Devil taken captive with the darkness and lost his Dominion for the sting and the Sword of the Cherubine the staying Angel was here destroyed 56. And this was the Cause that God became Man viz that he might introduce us out of Death into the Eternal Life and quench the Anger which burned in Us with the Love 57. For you must understand us aright how Gods Anger became quenched not with the Mortal Bloud of Christ which he shed upon which the Jews despised him 58. But with the Bloud of the Eternall Life out of Gods substance which was immortal which had in it the fountain of the Water of Eternall Life that became shed upon the Crosse with and under the outward Bloud and when the outward fell to the Earth then fell the Heavenly with it but yet it was immortal 59. Thus the Earth received Christs Bloud whence it Trembled and Quaked for the fierce wrath of God in it became now overcome and the living Bloud came into it which was come out of Gods Substantiality from Heaven 60. That Opened the Graves of the Saints and Opened Death and made a Path through Death so that Death was made a shew of in Tiumph 61. For when Christs Body arose from Death then he bare Death as a Spectacle or shew on his Body for its Might was broken or
destroyed The Eleventh Chapter Of the Benefit and what Profit the Becoming Man or Incarnation and Geniture or Birth of Jesus Christ the Sonne of God is to us poor Children of Eve The Most rich lovely Gate of all 1. WE poor Children of Eve were all Dead in Adam and though we did as it were Live yet we lived onely to this World and Death waited for us and continually devoured One after another and there were no remedy for us if God had not Generated us again out of his Substance 2. We should not in Eternity as to the Body have returned again but our Soul would have Eternally continued in Gods Anger source or quality with all Devils 3. But the Becoming Man or Incarnation of Jesus Christ is become a powerful Substance or Matter to us for for our sakes is God become Man that he might bring our humanity out of Death into himself again and redeem or release our Soule out of the fire of Gods Anger 4. For the Soul in it selfe is a Fire-source or quality and containeth in it selfe the First Principle the harsh astringency which in it self laboureth onely to the Fire 5. But if the Love and Meekness of God become withdrawn from this Souls Birth or Geniture or become infected with a total stern Matter then it continueth a source or quality in the Darkness a totall stern roughness devouring it selfe and yet also in the hunger of the will alwaies thus generating it self again 9. For a thing that hath no beginning nor Ground that hath also no End but it selfe is its Ground it generateth it Selfe 7. And yet we will not say that the Soul hath no Beginning it hath a Beginning but onely according to the Creature not according to the Essence its Essence is from Eternity 8. For the divine Fiat hath comprised it in the Center of the Eternal Nature and brought it into a substantial Substance moreover with the whole Cross with the Character of the Holy Trinity as a Similitude of the Threefold Spirit of the Deity wherein God dwelleth now whether it be done in Love or Anger that is in Light or Fire for in which of them soever it Imagineth of that it becometh impregnated for it is a Magick Spirit a source or quality in it selfe 9. Thus it is the Center of the Eternity a fire of the Deity in the Father yet not in the Fathers Liberty but in the Eternall Nature 10. It is not come before the Substance but in the Substance 11. But Gods Liberty is without or beyond the Substance but dwelleth in the Substance for in the substance God becometh Manifest 12. And there would be No God without the Substance but an Eternal stilness without source or quality 13. But in the source or quality the Fire becometh generated and out of the Fire the Light where then two Substances fever themselves and drive on a Twofold source or quality viz a fierce wrathful hungry thirsty one in the Fire and a Meek lovely yeelding giving oue in the Light 14. For the Light giveth and the Fire taketh away the Light giueth Meekness and out of the Meekness Substantiality that is the Fires food or else it were a dark fierce wrathfull hunger in it self 15. As indeed a Spirit is if it have not the substance of the Light like a loathsome poyson 16. But if it attaineth substance of Meekness then it attracteth that in it selfe and dwelleth therein and useth it for food and also for the Body for it affecteth or infecteth it selfe therewith and impregnateth it selfe for its substance is its satiating or fulfilling and thus the hunger becometh stilled 17. We are to conceive of the humane Soul thus it was taken out of the Center of Nature not out of the Looking Glass of the Eternal as viz out of the source or quality of this world but out of the Eternal Essence of the Spirit or out of the first Principle of the Fathers property as to or according to Nature 18. Not from Substance or from somewhat but the Spirit of the Deity breathed into it the Life understand the Image into Adams selfe out of all the Three Principles It hath breathed into him the Center of Nature as viz the fire source or quality to Life 19. Also the Meekness of the Love out of the substance of the Deity as the second Principle with divine heavenly Subantiality 20. As also the Spirit of this World as the Loaking-Glass or pretotype or prefiguration of Gods wisdom with the Wonders 21. But now the Spirit of this World is by the Devils kindling and poyson which he hath darted thereinto become perished for the Devil dwelleth in this world and is a continual infecter of the outward Nature and property though in the fierce wrath onely viz in the harsh astringent desire he is Mighty powerful 22. But he putteth his Imagination with his false Tincture also into the Love and poysoneth the Souls best Jewel and hath infected Adams soul with his Imagination with his Evil hunger-spirit so that Adams soul lusted after the Earthly source or quality from which Lust it became impregnated with the Earthly source or quality so that the Outward Kingdom became introduced into the Inward whence the Light of the first Principle Extinguished and his divine Substantiality wherein he should live Eternally became shut up in the Earthly Death 23. Thus for this Image and also Soule there was no remedy more unless then the Deity did move it self according to the second Principle viz according to the Light of Life in it and did kindle the substantiality which was shut up in Death again with the Love Glance which was done in the becoming Man or Incarnation of Christ 24. And this is the Greatest Wonder that God hath wrought in that he hath moved himself with the Center of the Holy Trinity in the Womans Seed 25. For Gods Heart would not reveal or Manifest it selfe in the Fire as viz. in the Mans Tincture but in the Spirits Tincture viz in Venus in the Love of the Life that the Fire in the Mans Tincture might be apprehended with the Meekness and Love of God 26. For the Eternal Life should and must spring again out of the shut up Death For here hath the Root Jesse and the true Rod of Aaran budded and boarn fair fruit 27. For in Adam the Paradise was shut up in Death when he became Earthly but in Christ that springeth again out of Death 28. From Adam we have all inherited Death but from Christ we inherit the Eternal Life 29. Christ is that virgin-like Image which Adam should have Generated out of himselfe with both the Tinctures 30. But being he could not therefore he was divided and so it must be done through Two Bodies till Shiloh came that is the Sonne of the Virgin which became generated out of God and Man 31. He is the Breaker through of which the Prophets spake saying He shooteth up
like a Plant or sprout he sprouteth as a Juniper Tree in Gods substance 32. He hath with his entrance into the humane halfe dead Essence broken or destroyed death for he sprouted at once both in the humane and divine Essence 33. He brought to us along with him in our Humanity the virgin-like Chastity of the wisdome of God he environed our souls Essence with heavenly substantiality 34. He was the Champion or Saviour in the Battel where the two Kingdoms lay together in strife viz Gods Anger and Gods Love he gave himselfe willingly up into the Anger and quenched it with his Love understand in the humane Essence 35. He came out of God into this world and assumed our Soul into himselfe that he might introduce us out of the Earthliness of this world again in himselfe into God 36. He generated us again a new in himselfe that we might be capable to live in God 37. Out of his will begat he or generated he us that we should put our will into him and then he bringeth us in himselfe to the Father into our Native Country again viz into Paradise out of which Adam went forth 38. He is become our Fountain his water springeth up in us he is our Spring and we are Drops in him he is become the fulness of our substantiality that we in him may live in God 39. For God is become Man he hath introduced his abyssal immensurable substance into the Humanity his Substance which filleth the Heaven that he manifested in the Humanity 40. Thus the Humane Substance and Gods substance are become one substance one fulness of God our substance is his moving in his Heaven 51. We are his Children his Wonder his moving in his abyssal Body 42. He is Father and we his Children in him we dwell in him and he in Us we are his Instrument wherewith he seeketh and maketh what he will 43 He is the Fire and also the Light together with all substance or every thing He is hidden and the Work maketh him Manifest 44. Thus we know that God is a Spirit and his Eternal Will is Magicall that is desirous he alwayes maketh substance out of Nothing ond that in a twofold source viz according to the Fire and Light 45. Out of the fire cometh fierce wrath climing up Pride willing not to unite it selfe with the Light but a fierce wrathful Eager Earnest will according to which he is not called God but a fierce wrathful consuming Fire 46. This Fire also becometh not manifest in the pure Deity for the Light hath swallowed up the Fire into it self and giveth to the Fire its Love its substantiality its water so that in Gods substance there is onely Love Joy and a pleasant habitation and no fire known 47. But the Fire is onely a Cause of the desirous Will and of the Love as also of the Light and of the Majesty else there would be no substance As it hath been largely expounded in the former writings 48. And now it is known to Us wherein our New Regeneration standeth even while we are yet in this world covered with the Earthly Tent or Tabernacle and are fallen home to the Earthly life viz meerly in the Imagination that wee with our will enter into Gods will and wholly unite and give up our selves into Him which is called Faith or Beleeving 49. For Word Faith or Glauden Believing is not Historical but it is a receiving out of Gods Substance to Eat of Gods Substance to introduce Gods substance with the Imagination into the Souls Fire to still its hunger therewith and so to put on the Substance of God 50. Not as a Garment but as a Body of the Soul the Soul must have Gods Substance in its Fire it must Eat the Bread of God if it will be a Child 51. Thus also it becometh New born in Gods Spirit and Substance which Spirit it transplanteth out of the soyl of the fierce wrath and Anger into the soyl of Love Meekness and humility of God and blossometh forth with a new blossom in Gods soyl or field 52 And that blossome which groweth in Gods Love is the right true Image of the Deity which God desired when he Created Adam to or in his likeness that now hath Gods and Mans Sonne Regenerated to us again 53. For his Regeneration out of God and out of our Substance is our Regeneration his power Life and Spirit is all ours 54. And we need do no more to it but that we onely and meerly enter with our will-Spirit through him into Gods substance and so our Will becometh generated in Gods will and receiveth divine power and substance 55. Not strange substance but our first with which we with Adam entered into Death and that awakeneth and raiseth up again to us the first born out of the Dead which is Christus Christ 56. He is God but yet is generated or born out of us that he might make us living from or out of the Death 57. Not any strange Life which we have not had in this World but our own Life for Gods purpose must stand 58. The fait blossome and Image must grow out of the Corrupted soyl and not onely so but also out of the pure Soyl. 59. We must be generated or Born of or out of the Virgin not out of the Man of the Anger out of the Fires Tincture but out of the Lights Tincture 60. We put on the Virgin of Christ with our giving up our selves thereinto 61. We herewith become the Virgin of Modesty and Chastity and purity in Ternario Sancto in the holy Ternary in the Angelical world a Looking-Glass of the Holy Trinity whetein God beholdeth himselfe and which he hath taken to him for his Spouse 62. He is our Husband or Man to whom we in Christ have been betrothed Maried and incorporated 63. And We are now Mary in the Covenant of Grace out of which God and Man become generated or born 64. Mary was the first in the high blessing for in her was the Mark at which the Covenant aimed or pointed 65. She was known in God in the highly precious Name JESU before the foundation of the World was laid 66. Not that she brought the Life out of Death but that God in her would bring the Life out of Death and therefore she became highly blessed and the pure virgin Modesty was put on to her 67. And out of that Virginity out of which Christ became Generated or born we all must be generated or Born for we must become Virgins and follow after the Lamb of God else we shall not see God For Christ saith Ye must be generated or born anew if ye will see the Kingdom of God through water and the holy Spirit 68. The water is the Virginity for the Virgin bringeth the Lights and Waters Tincture viz Love and Meekness 69. And the Spirit out of which we must become generated or Born is that which gave it selfe into
the Womans seed with the Moving of the Deity which brake or destroyed Death which out of the water bringeth forth a Light-flaming Blossome wherein he is the spirit and life of the blossome 70. Not according to the Fire-source or quality of the fierce wrath but according to the Quality of the Light in the Meekness and humility The Twlefth Chapter Of the Pure Virginity How we poor Children of Eve must be conceived out of the pure Virgin-like Modesty or Chastity in the Becoming Man or Incarnation of Christ and be new born in God else we shall not see God 1. WE poor Children of Eve finde in us no pure virgin-like thoughts for Mother Eve which was a Woman hath made us all Feminine and Masculine 2. We are in Adam and Eve all become Men and Women except we enter into the heavenly virginity with our desiring Will in which God hath generated us out of Christ to be Virgins again 3. Not according to the Earthly Life in which there is no Modesty Chastity and purity but according to the Life of the Heavenly Virgin in which Christ became a Man and which with the Over-shadowing of the Holy Ghost became put on to Mary which is without ground limit and End which every where standeth before the Deity which is a Looking-Giass and representation or express Image of the Deity 4. Into this Virgin wherein the Holy Tinity dwelleth wherein we were discerned or discovered before the times of the world by the Spirit of God and were know in the Name of JESU we must Enter with our Will-Spirit 5. For our true Image in which we are the similitude of God is with Adam and Eve extinguished to Us and become Earthly 6. Which is done through Lust or Imagination and so Gods clear Countenance became covered for we lost the heavenly Modesty or Chastity 7. But seeing God for us hath out of his favour and Love opened his clear countenance towards us again in the becoming Man or Incarnation of Christ and so now it lyeth in this that as we in Adam have imagined into the earthly longing whence we are becom Earthly so we now set our desiring will in the havenly Virgin and bring our longing thereinto and then our Image goeth out from the Earthly Woman and conceiveth the virgin-like Essence and property wherein God dwelleth wherein the souls Image may attain the Countenance of God again 8. Outward Reason saith how may that come to pass that we might be born again out of the Virgin out of which Christ was born It understandeth solely Mary but we understand not the Mary which is a creaturely Virgin 9. For as we also in the immaterial Virgin-like modesty or chastity became Creaturely Virgins so if we enter into the becoming Man or Incarnation of Christ not according to the outward Life in the four Elements but according to the Inward in the One Element where the Fire of God swalloweth up the four Elements into it self and yet in his Light viz in the second Principle wherein the outward Man and Woman must go through death in Christs resurrection as a virgin in the one Element wherein all the four lye hidden we then grow forth and spring in the Right viâ—gin-like wisedome of God 10. We must dye away from the Man and the Woman and Crucifie the Corrupt Adam he must die with Christ and be cast into the Fathers Anger 11. That swalloweth up the Earthly Man the Earthly Woman and giveth to the soul out of the becoming Man or Incarnation of Chrâ—st a virgin-like Image wherein the Man and the Woman is but one only Image with one only Love 12. Now the Man sets his Love in or upon the Woman and the Woman in or upon the Man but if both the loves be turned into one there is then no desire of Co-mixture more in the one onely Image but the Image loveth it selfe 13. But now the Image in the beginning was Created in the virgin-like wisedome of God viz out of the divine substantiality 14. And now because the substance was become Earthly and fallen into death therefore the Word which became Man awakened and raised it up again and so the Earthly source or quality remaineth with death in the Anger and the raised remaineth in the word of life in the virgin-like Modesty or chastity 15. And so we bear here in this World a two fold Man in one Person viz a virgin-like Image born out of the becoming Man or Incarnation of Christ and an Earthly Image Masculine and Feminine shut up in Death and in the Anger of God 16. The Earthly must bear the Cross and suffer it selfe to be scorned persecuted and afflicted in the Anger and becometh at length given to Death and then the Anger swalloweth it up into the sourcive qualifycating fire of God 17. And so if the word of Life which in Mary became Man is together in the Earthly Image then Christ who wrought the word of Life out of God riseth up from Death and bringeth the Essence of the sourcive or Qualificating fire understand the humane Essence out forth from Death 18. For he is arisen out from Death and liveth in God and his life is become our Life and his death our Death we are buried in his death and sprout forth in his resurrection and victory in his Life 19. But understand the meaning right Adam was the virgin-like Image he had peculiar Love of his own for the Spirit of God had breathed it into him for what other can the Spirit of God breath out of it self then what it selfe is 20. But now that is All and yet all sources or qualities are not called God but in all sources or qualities there is but one onely Spirit which is God viz according to the second principle in the Light yet there is no Light without Fire 21. But in the fire he is not the love-Spirit or Holy Ghost but the fierce wrath of Nature and a cause of the Holy Spirit an Anger and a Consuming fire 22. For in Fire is the Spirit of Nature Free and yet the Essentiall fire also giveth or affordeth Nature and is it selfe Nature 23. And yet we understand but one holy Spirit in the Light though indeed all is but one substance yet we understand that the Matter which is generated out of the Meekness of the Light is as it were impetent and obscure which the fire draweth and swalloweth up into it selfe 24. But giveth forth out of the Material source or quality out of the fire a mighty potent Spirit which is free from the Matter and also from the fire and though the fire reteineth it yet it apprehendeth not its source or quality 25. As we see that the Light dwelleth in the Fire and yet hath not the source or quality of the Fire but a Meek love-source or quality which also would not be if the Matter were not dead and consumed in the Fire 26. Thus we consider and conceive
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
the Obedience of God to righteousness its Servant ye are 88. The wicked is to God an acceptable savour in the Anger and the Holy or Saint is an acceptable savour in his Love 89. But can a Man make of himselfe what he will he hath both before him the fire and the Light will he be an Angel in the Light then Gods Spirit in Christ helpeth him to the Society of the Angelical Quire 90. But will he be a Devil in Fire then Gods Anger and fierce wrath helpeth him and draweth him into the Abyss to the Devil he getteth his Ascendent which he hath a longing or Lust unto 91. But if he breaketh the first longing or Lust and entereth into another then he getteth another Ascendent but the first hangeth exceedingly to him it willeth continually to have him again 92. Therefore must the Noble Grain often stand in great pinchings it must suffer it selfe to be pricked with Thornes for the Serpent continually stingeth the womans seed viz the virgin-Child in the Heel the sting of the Serpent sticketh in the Old Adam it continually stingeth the virgin-Childe in the Mothers body or Womb in the Heel 93. Therefore the life in this world is with us poor captive Men a valley of Misery full of anguish Crosses cares sorrow and troubles we are here strange Guests and are upon the Path of our Pilgrimage 94. We must wander through great dismall wilde desert Corners and are environed with Evil Beasts with Adders Serpents Wolves and very horrible beasts and the Evillest Beast we carry in our Bosome 95. Our fair little Virgin standeth in that Evil desert Den or stable of Beasts as a lodging 96. But we know and say this with good ground that when the Noble Twig or Branch groweth and becometh strong then in that Man the Old Adam must be Servant must go behinde and often do what it willeth not he must often suffer the Cross scorn reproach and Death and that he doth not willingly 97. But the virgin-like Image in Christ subdueth him for it will readily and with Joy follow after Christ its Bridegroom and be conformable to him in the Cross and tribulation 98. And we may well say this also that indeed none become Crowned with the virgin-like Crown which the woman in the Revelation of John weareth with Twelve Stars viz with the six Spirits of Nature heavenly and with the six Spirits Earthly unless he stand in the streames of the Dragon and fly along into Agypt viz under the Cross in the Plagues of Aegypt 99. He must bear Christs Cross and put On Christs Thorney Crown suffer himselfe to be mocked abused and scorned if he will put on Christs and the Virgins Crown he must first bear the Thorney Crown if he will put on the Heavenly 100. We present to the Enlightned still a secret Arcanum to be known that when the Pearl becometh lowen he then first putteth on the Crown in the Holy Ternary with very great Joy and honour before Gods Angels and all holy Virgins and there is very great Joy therein 101. But that Crown hideth it selfe again for in that place God becometh Man How then can there be but Great Joy 102. The Old Adam danceth for Company but as an Ass after the Harp but the Crown is laid by in the becoming Man or Incarnation 103. Wilt thou now be a Conqueror then thou must in the footsteps of Christ fight with the Old Ass also against the Devil 104. If thou overcomest and wilt be acknowledged and received for a victorious Child of God then will the womans Crown with the Twelve stars be set upon thee thou shalt weare that till the virgin be born out of the Woman out of thy death or with thy Death that shall put on the Threefold Crown of the Great honour and Glory in the Holy Ternary 105. For while the virgin-like Image lyeth yet shut up in the Old Adam it attaineth not the Angels-Crown for it standeth yet in great danger and hazard 106. But when it is born with the dying of the Old Adam and Crept forth out of the husk or shell then it is an Angel and can perish no more and then the right by-laid Crown wherein God became Man will be set upon it 107. But it reteineth the Crown of Twelve Starres also for an Eternall Mark for it shall not be forgotten in Eternity that God in the Earthly Woman hath again unshut the virginity and is become Man 108. The six Earthly Marks shall stand for an Eternal Wonder and be an Eternal Song of Praise that God hath delivered us out of Necessity and Death 109. And the six heavenly Marks shall be our Crown and Honour or Glory that we with the Heavenly have over-come the Earthly 110. Thus shall the Marks of victory remain standing in Eternity in which it shall be known what God hath had to doe with the Humanity and how Man is the greatest Wonder in Heaven at which the Angells highly rejoyce The Fourteenth Chapter Of the New-Regeneration in what Substance Being and Property the New-Regeneration viz the Virgin-Child standeth while it yet sticketh in the Old Adam 1. BEing we swim in this miserable Sea in this Earthly flesh and Blood and are become of an Earthly source or quality wherein we lie shut up in the dimness in the Glimmering therefore let not the Noble Mind cease to search concerning its true Native Country into which it is to go 2. It continually saith where is thy God or when shall it come to pass that I may see the Countenance of God where is my Noble Pearl where is the virgins-Child I see it not yet how is it with me that I am so anxious about that which yet I cannot see 3. I find indeed the great longing and desire after it but cannot see where my heart might rest 4. I am yet continually as a Woman which would fain bring forth how fain would I see my fruit which is promised me from my God 5. There is a Continual longing for the Birth one day calleth another the Morning to the Evening and the Night to the Day again and hopeth in the Abstinence when once the clear Morning Star will arise which will give rest to the Mind 6. And it is with it as with a Woman that laboureth for the Birth that continually hopeth for the discovery and waiteth for it with longing and groaning 7. Thus my beloved Children of God it goeth with us we suppose that we are far off from it yet thus we stand in the Birth we generato thus in great groaning in anguish and know not the seed which we generate for it lyeth shut up 8. We generate not as to this World how will we then see the fruit with the Eyes of this world neither doth the fruit belong to this world 9. But seeing we have attained the True knowledge of this Matter not as
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
and dwelleth in the wisdome and weareth it upon it selfe as its Garment of the Great wonders 55. Secondly it is the Cause to the indrawing to the Substantiality of the darknese viz to the other world and is the Cause and the Spirit to the Originall of the Essential Fire it is it selfe the source or quality in the Anguish of the Principle and also of the fiery world viz of the Great Life 56. And then Thirdly It is it selfe also that which the power in the dying of the principle bringeth forth out of the Fire wherein the power out of the anguish out of the dying severeth it selfe from the Dying goeth into the Liberty dwelleth in the Liberty and maketh the Light-world and so it is the flame of the Love in the Light-world 57. Here in this place ariseth the deare Name of God of the Father of the Sonne and of the Holy Spirit 58. For in the Fire-world it is not called the Holy Spirit or God but Gods Anger Gods fierce wrath wherein as to this God calleth himself a Consuming fire 59. But in the Light-world viz in the Sonne of God it is the Flame of Love and the power of the Holy divine Life wherein it is called God the Holy Spirit 60. And the Light-world is called the Wonder Council and Power of the Deity which the Holy Spirit openeth for it is the Life therein 61. And is all together as farre as our Heart and Mind or Thought can reach Nothing but onely these Three worlds it ALL standeth therein 62. Viz First there is the Eternal Liberty and therein the light with the power in the Looking-Glass of wisdome which is called God the Father Sonne and Holy Spirit 63. Secondly there is the dark substantiality in the Imagination in the harsh astringent desirous willing the Impregnation of the desiring wherein all standeth in the Darkness viz in the anxious death 64. Thirdly There is the fiery world viz the first Principle which standeth in the Anguish viz the Great strong Omnipotent Life wherein the Light-world dwelleth but runapprehended by the Fire The Fourth Chapter Of the Principle and of the Originall of the Fire-World and of the Center of Nature also how the Light severeth it selfe from the Fire so that from Eternity in Eternity two Worlds are one in another 1. WEe will not write mutely or not to be understood but demonstratively with good Evidence We perceive and know that every Life doth originate it selfe out of the Anguish as in a venome or poyson which is a dying and yet is also the life it selfe As it is plainly to be perceived in Men and all Creatures 2. For without the Anguish or poyson there is no Life as is very well to be seen in all Creatures Especially in Man which existeth in Three Principles 3 As First One in the Fire wherein the Great Life standeth to which a dying Poyson viz the Gall belongeth which Poyson maketh the Anguish-Chamber wherein the Fire-life originally ariseth 4 And Secondly out of the fire-life the second Principle viz the Light-life out of which the Noble Minde with the Senses or thoughts Existeth wherein we bear and understand our Noble Image for the fire-life in the Heart originally ariseth from the Death of the Gall. 5. Thirdly We understand the Third Principle in the other Anguish-Chamber viz in the Maw or Stomack or Entrails whereinto we stuffe the four Elements with the constellation or Astrum where then the other Anguish-Chamber viz the third Center is viz the Kingdom of this World a stinck and Evil source or qualities house wherein the third Life viz the starry and Elementary life becometh generated and through the outward Body governeth with the Reason of the third Principle 6. Now we understand very well that in the Heart viz in the Center there standeth another world hidden which is incomprehensible to the starry and Elementary source or qualities house for the Heart sigheth or panteth after that World 7. And the Spirit which becometh generated out of the Death of the Hearts Poyson possesseth that other world for it is free from the Poyson which kindleth the Fire and yet dwelleth in the Fire of the Heart 8. But with its Imagination it conceiveth or comprehendeth the other world of the Libertty in the Imagination and dwelleth in the Liberty without of beyond the fire-source or quality but that onely so farre as it brings or bears a longing pleasure to or into God 9. Now then seeing there is such a Threefold dominion in Man sure it is much more so without or beyond Man for if that were not it could not possibly have come into Man for where there is nothing there also Nothing comes to be but if somewhat cometh to be it cometh out of that which is there Every Imagination modelleth onely its like in it selfe and manifesteth it selfe in the Similitude 10. Seeing then that the Substance of all Substances is an Eternall Wonder in Three Principles therefore it bringeth also forth onely Wonders Every Principle according to its Property and Every property again out of its Imagination whereby we know that the Eternal is a meer wonder 11. Therefore now we are to think upon these wonders and to consider the kind and property of the Eternal Genetrix for there can be no property unless it have a mother that giveth or affordeth it 12. Therefore we understand now first in this Great wonder of all wonders which is God and the Eternity together with Nature Especially seaven Mothers out of which the substance of all Substances originally ariseth and yet they are all seaven but one onely substance none of them is the first or the Last they are all seaven alike Eternal without beginning their beginning is the Opening of the Wonders of the ONE onely Eternal willing which is called God the Father 13. And then Secondly the Seaven Wonders could not be manifested or revealed if the ONE onely Eternal will which is called Father were not desirous 14. But if it be desirous then it is an Imagining in it selfe and is a longing pleasure to find it selfe 15. And it findeth it selfe also in the Imagination it findeth Especially Three forms in it selfe whereof None is the other and also none is without the other but every one generateth the other and if the one were not the other would not be but the will remaineth an Eternal Nothing without substance also without shining or Lustre 16. So now if the will be desirous therefore it is in-drawing of that which is in the Imagination wherein yet there is nothing and so it draweth it selfe and impregnateth it selfe in the Imagination and not in the willing for the will is as Thinne as Nothing 17. But now every desiring is harsh or astringent for it is its property and that is the first Mother 18. And the willings indrawing in the desiring is the other or Second Mother for these are two forms which are contrary or