Eternall Word which hath manifested it selfe with the true Milk of salvation in our humanity being blind in regard of God and sucketh this Milk of the Mother into his hungry soule whence the new spirituall man ariseth and thereby the fiery dark and dry soule proceeding from the Fathers property doth reach and obtaine the place of Gods love in which place the Father begetteth his beloved Sonne and therein onely the Temple of the holy Ghost which dwelleth in us is found and therein also the spirituall mouth or beleeving desire of the soul which eateth Christs flesh and drinketh his blood is understood or experimentally and essentially enjoyed 5. For he onely is a Christian in whom Christ dwelleth liveth and hath his Being in whom Christ as to the internall ground of his soule is arisen and made alive in the heavenly Essence which did disappeare and depart in Adam even he I say is onely a Christian that hath put on Christs Victory that is to say Christs Incarnation Humanity Sufferings death and Resurrection against the anger of God and also Hell Devill Death and Sinne in his eternall ground where the Seed of the Woman to wit Christ in his conquest doth also conquer in him and daily trampleth upon the Serpents head in the wicked carnall will and killeth the sinfull lusts of the Flesh 6. For in Christ alone we are received to be Children of God and heyres with Christ not by an outward adventâ—â—ouâ— strange shew of a sundry select Appropriating of Grace I say noâ— through a strange merit of grace or application of promises imputed from without or received in an Historicall apprehension of being justified and acquitted by another as Malefactors but through a child-like regenerating innate in-dwelling member-like and essentiall Grace Where Christ the conquerour of death doth arise in Us with his life Essence and power from Our death and hath his mutuall ruling influence and operation in us as a branch on its Vine as the Writings of the Apostles doe throughout witnesse 7. He is farre from a Christian who onely comforteth himselfe with the Passion Death and Satisfaction of Christ and doth apply and impute it to himselfe as a pardon or gift of favour and yet remaineth still an unregenerated wilde worldly and sensuall Beast such a Christian is every ungodly Man For every one would faine be saved through a gift of favour the Devill also would very willingly be an Angell againe by grace received and applyed from without 8. But to turne and become as a child and be borne anew of Gods grace-water of love and the holy Ghost that pleaseth him not Even so it pleaseth not the Titular Christian who will put upon himselfe the mantle of Christs grace and apply his merits unto himselfe by an Historicall laying claime to a promise and yet will not enter into the Adoption and New birth albeit Christ saith that he cannot otherwise see the Kingdome of God 9. For what is borne of the flesh is flesh and cannot inherit the Kingdome of God John 3. To be fleshly minded is enmity against God but to be spiritually minded is life and peace And he onely heareth Gods Word that is borne of God for onely the spirit of grace in Christ heareth Gods Word 10. For no man hath ever seen God the Sonne alone who is in the unmeasurable bosome of the Father declareth unto us the Word and Will of God in our selves so that we heare and understand his will and good pleasure within our selves and are willing to follow the same yet we are often kept back by the outward sinfull flesh so that the operation or effecting of that same Divine power purpose and godly resolution in our mind doth not alwayes come into the outward Figure yet it goeth into the inward Figure in the inward spirituall World concerning which St. Paul saith Our conversation is in Heaven 11. Of which also all the Saints of God and especially St. Paul hath complained that they had an earnest syncere will and did serve God with the minde of the internall Ground but with the flesh the Law of sinne so that the Flesh lusteth against the Spirit which lust and evill concupiscence is daily drowned and mortified in the death of Christ by the inward ground or the centre of light regenerated in the darke abysse of the soule but this is in those onely in whom Christ is arisen from death and thus there is no condemnation to them which are in Christ Jesus who walke not after the flesh but after the spirit c. For the bestiall body belongeth to the earth but the spirituall body belongeth to God but whosoever hath it not he is dead while he liveth and neither heareth nor perceiveth any thing of the spirit of God It is foolishnesse to him as the Scripture saith 12. Therefore this point is not sufficiently understood and cleared by teaching and maintaining onely and alone an outward receiving and application of grace and forgivenesse of sinnes The pardon of sinne and the receiving of us into filiall adoption and grace consisteth in the justifying blood and death of Christ when Christs heavenly blood tinctured us and with the highest love of the Deity in the name Jesu did overcome the anger of God in our soule and inward divine ground proceeding from the Essence of Eternity and did turne it againe into the Divine humility meeknesse and obedience whereby the rent torne and divided temperature of our humane property and spirit of obedience and good will entered again into the harmony and unity of the properties Viz. into Paradisicall light love and life that Reall Temperature where variety doth concenter and accord in unity 13. And even then the wrath of the Father which was awaked in the properties of our life and had set it selfe to be Lord and Master in soule and body whereby we were dead to the Kingdome of Heaven and become children of wrath was turned againe into the unanimous love likenesse and unity of God and our own humane will dyed in the death of Christ from its selfnesse and selvish willing and the first humane will which God breathed from his spirit into Adam did spring forth afresh through the conquest of Gods sweetnesse and love in Christs heavenly blood and then the Devill and Hell which held men captive were confounded and made a scorn This the dry Rod of Aaron which budded in one night and bare sweet Almonds did typifie 14. Now as Sinne came from One and passed from one upon all so also the sweet grace and victory in Christ passed pressed and pierced from one upon all Now this death and the anger of God was broken in pieces in that one Adamicall soul in Christ and a possibility to grace was opened through the disclosing of death through which disclosed gate the will of the soule may re-enter into its first Mother whence it came in the beginning that is into the filiation adoption or
to it selfe out of the Incarnation of Christ the Divine disclosed Essence and so it feedeth on Gods Being and taketh it into it selfe and from this spirituall and essentiall eating consuming or digesting it giveth forth a body of light which is both like unto and capable of the Deity thus the poore soule becomes cloathed with a body of light as the fire in the Candle and in this body of light it findeth rest but in the darknesse of this World in its earthly carkasse and cloathing of clay wherein the Curse of God and all evill inclinations and false desires do stick it hath anguish and trouble 26 But now seeing it is so that it hath with Adam put upon it selfe the earthly Image it must therefore beare the same as the fire of the Candle must take its burning light from the darke lumpe of fat if it had with Adam abode in Gods being and had not put on the earthly Image it needed not to have borne the same but now it is bound to beare it 27. For Saint Paul saith To whom you give your selves as Servants in obedience his servants you are be it to sinne unto death or to the obedience of God unto righteousnesse Now seeing the soule hath put on the earthly Image which worketh nothing but fruit to death and hath yeelded and devoted it selfe a servant to Sin it is therefore now become the sinfull servant of death 28. Wherefore is it fallen in love with a strange Master that domineereth over it Had it but remained a childe and had not lusted after the Tree of knowledge of good and evill it needed not then to have beene in subjection to both Governments but being it would be as God in love and anger according to both the Principles of Eternity thereupon it must now beare the Image and undergoe the force and sway of both and so endure the fire-burning the curse and anger of God enkindled in the divided properties of Nature till the day of Separation 29. Therefore it s called a bearing of the Crosse for when the Magicall fire ariseth it maketh a Crosse-like-birth and the one forme of nature doth presse and quite pierce through the other that is the one is contrary to the other as sweet against soure sharp against bitter and the fire against them all 30. And if the soule had let the body of light be onely Lord and Master and had not imagined on the externall Kingdome of this World that is on the spirit of the great World in the Starres and Elements nor lusted after the earthly fruit then the wrath or the working power of darknesse in the Curse of God which is the departure of his love from a Being had been as it were swallowed up in it and would not have beene manifest or apparent there would not have been any sense perceivance or feeling of the same but seeing it is departed from the meeknesse of the light and gone out of the love of God therefore it seeleth now the wrath or burning anger of the eternall Nature 31. And therefore it must worke labour and endeavour to obtaine the light againe whence it is that the life of man standeth in such anguish in painefull seeking in continuall abstinence and repentance it earnestly desireth the Divine Rest and yet is held back by the wrath of Nature 32. The more the life desireth to fly from the wrath or fiercenesse of Nature the more strong and vehement the strife groweth in the life besides that which the Devill by his poysonfull Incantations Magicall imaginations representations and insinuations doth stirre up and bring into his Nest being the Centre of the soule he continually representeth before the soule the Magicall Image of the poysonfull Serpent that the soule might still imagine upon it and kindle or inflame it selfe in the poyson of the same which daily commeth to passe and thus the fire of the soule becommeth an evill poysonfull burning brimstony-fire 33. Yet if the soule departeth from the Serpent-like Image of the Devill and rejecteth the evill earthly Tree whereon the Serpent hath cunningly twin'd himselfe which Tree is Pride Coveteousnesse Envy Anger and Falshood and longeth not after it but maketh it selfe as it were dead in this Figure as if it knew nothing of it and casteth away the very concupiscence and imagination it selfe and desireth onely the love of God submitting it selfe wholly to Gods will and working that he may be onely its willing working and doing then the Divine light beginneth to shine in it and it obtaineth an eye of the right seeing so that it is able to behold its owne naturall forme and feature whereby it steppeth into plaine downright and meek humility 34. It willeth nothing it also desireth nothing but resigneth and casteth it selfe into the bosome of its Mother like a Childe that desireth nothing but its Mother inclining it selfe to her and longing onely after her it doth not much esteeme any Art subtill Reason or much knowledge and though it knoweth much yet it is not puft up or elevated in its owne conceit by its knowledge but leaveth and resigneth the knowing willing and working wholly to its Mothers spirit that it might be both the will and worke in it 35. I speak according to my knowledg that the Devill in the power of Gods anger doth continually shoot against and oppose this pretious sprout of the soule or noble twig of Divine light and love springing forth from the Tree of life Christ within us and doth cast vaine infinuations false desires and earthly imaginations after the root of nature that is after the formes of the fire-life in the first principle to enkindle them in their owne naturall working properties which are selfe-pride covetousnesse envy anger falshood hypocrisie lust c. and would continually by all meanes quite destroy the pretious sprout or noble twig of grace He continually shooteth his evill poysonfull rayes into the soules Magicall fire with evill lusts concupiscence and thoughts and ministreth strange matter or fuell to the soules fire to burne or feed upon so that it might by no meanes attain to a shining light he quencheth suppresseth and hindreth it that his Kingdome might not be knowne 36. But on the other side the noble twig defendeth it selfe and will none of the fierce darke and wrathfull source it ariseth and springeth forth like a plant out of the wild earth yet the Devill stâ—iveth contnually against it 37. Therefore my dearly beloved freind there is such strife and contention in man and hence he seeth the Divine light as in a mirror and sometimes he getteth a perfect glimps thereof for as long as the twig of the soule can defend it selfe against the poyson of the Devill so long it hath the shining light 38. For when the Magicall fire of the soule receiveth the Divine essence that is the divine body Christs flesh then the holy spirit doth apparently arise and glance forth in the
reality commeth from his Revelation and Operation 6. For albeit the World prateth and talketh much of God yet it doth it onely from Custome and receiveth its knowledge from the Hystory of the literall word by the habituall faculties of its naturall reason and yet it is void of true knowledge For none knoweth the Father but the Sonne and he to whom the son will reveal him 7. And therefore we have no true knowledge of God unlesse it be given us of the son who liveth in us if we be living branches on the vine 8. For Christ said whosoever is of God he heareth Gods word and to the Reason-learned who were onely skillfull and taught in the letter he said therefore you doe not heare because you are not of God also you are not my sheep you are ravening wolves and hirelings 9. Therefore I say that if we will speake aright of God and understand his will then his words must abide in us in a quicke and living working for Christ said without me you can doe nothing also none can call God Lord without the holy spirit in him for his calling Lord must be borne of God and flow from the holy Ghost 10. Nothing is pleasing to God and also nothing is accepted of God but that which he himselfe doth and worketh in and through the spirit of man therefore saith Christ all the plants which my Heavenly Father hath not planted shall be rooted out and burnt with fire 11. Therefore my beloved brother you doe well to hold and keep your selfe to the Originall of life and desire power and strength from it you shall be well quickned refreshed and strengthened you are an acceptable guest to God and the members of Christ in this your purpose 12. And if you persevere stedfastly and resist the devill the World and the Earthly flesh and bloâ—d and prepare your selfe to fight like a true Noble Champion for Conquest against all these and overcome in you the Potent and open Enemy selfe-love and come aright into our Generall LOVE then you shall certainly know and sinde by experience that the noble and exceeding worthy Trophee or Crowne of Christs conquest which he obtained in the overthrow of death and Hell shall be set upon you with the Heavenly Kingdome of joy 13. And then all the Children of Christ together with the holy Angels shall exceedingly rejoyce more with you then for 99 righteous ones who have allready obtained it 14. And the fair and noble Sophia shall be given for a spouse unto your soule which now at present standeth at the doore of your soule and doth earnestly entreat and call you with her voâ—ce and knocketh bidding you to come forth and hold out aright in Battle against sin death Devill and hell and with your earnestnesse or fixed resolution to set the greaâ— Petards against the strong Fort of nature and shee will helpe you to blow up and demolish this strong Fort. 15. And then you shall see great wonders and at the hour of Conquest the joyfull nuptialls or marriage of the Lambe shall be celebrated in Heaven in you and then the Shepheards staffe shall be given by Christ into the hand of your soule 16. But be sure remember to keep truly and faithfully unto the end what you have promised unto this chast Sophia it must be in right earnest and not to looke back again into Sodom as Lots Wife who was turned into a pillar of Salt 17. But you must goe out of Sodom with Lot according to Gods command and enter into the footsteps of Christ not at all regarding the scoffings reproaches and opprobrious speeches of the World but love the Brand of Christ more then the friendship honour and goods of the whole World and then you may walke along with us upon the Pilgrims path of Christ 18. But if you doe not relish this but minde and desire rather the pleasure and honour of the World then you are not as yet ready and prepared for the Marriage and to come to your Spouse our loving and deare Sophia 19. Therefore consider well your selfe behold and examine well your whole heart if you finde a longing desire and drawing thereunto as I in part perceive and take notice of then doe not delay or put it off an houre but goe forward and enter with a right earnestnesse or fixed minde into repentance and yeeld up your will wholly and fully to enter instantly thereinto and never to goe out from it againe albeit you should therefore forsake body LIFE Honour and Goods 20. And if you doe thus then you are rightly prepared and the true Pioneer will come unto your soule and doe that in you which you cannot doe without him 21. And although afterwards vaine inclinations and great strife and opposition in the flesh might stick and cleave unto you and your reason call you a Foole yea though Gods anger should cover and cloud you in soule and body yet all this will not hurt you you shall spring forth under such thornes with a new minde and walke with the spirit in Heaven 22. And albeit the earthly body must be conversant with the creatures yet it shall be with it as with a rough stone in which fine Gold groweth 23. Be not at all offended at my tribulation and persecution neither be afraid for it is the marck of Christ Looke but back into the Scripture and see how it went with the children of God how were they continually persecuted and killed by those who should have taught the wayes of God 24. For I am entrusted with a precious Pearle which God doth so cover that the unworthy see it not but are blind therein and are offended at the simplicity of the person that so they may remaine blind to themselves in the wisedome of their owne Reason this they see and yet doe not understand it seeing they scorne and despise the simplicity of Christ 25. But the time is very nigh at hand when they shall give an earnest account for it 26. But that God hath given you to understand what it is and from whence it commeth be thankfull to him for it it is befallen you out of grace for you have humbled your selfe before him and there may yet greater grace happen unto you if you persevere stedfast in humility and earnest Prayer 27. I will willingly impart unto you my Love as a member of Christ with praying and cooperating for it is meer joy in my heart so to doe albeit I must therefore suffer bodily trouble and calamity yet I rejoyce to see what God the Lord hath done by me poore Man hitherto 28. Satan cannot hinder the wayes of God and though it seemes as if he hindered them by his murtherous cryes yet they are thereby the more divulged and made knowne so that the Children of God doe enquire after the true ground 29. But the wicked crew is thereby hardned and hindred but others are thereby called and this you
nature beginneth and then the Hell in man is destroyed and the Serpent is troden under foot whence great unquietnesse persecution and reproach from the Devill and the corrupt World doth arise against the outward sinfull man and even then the outward sinfull man must suffer it selfe to be condemned and judged to damnation by the children of Anger and by Gods severe justice in the anger seeing that another man liveth in him which is not like and conformable to the outward mortall man and so Gods Justice executeth its judgement in the anger upon the house of sinne and also all the Ministers of Gods wrath doe helpe the execution thereof 27. And even then Christ helpeth to beare the yoak and man is Sacrificed in Christs processe contempt and scorne in his suffering and death to the justice of God in the anger and becomes conformable to Christs Image 28. The holy Scripture witnesseth in all places that we are justified from sinnes by Faith in Christ and not by the workes of our merit but by the blood and death of Christ which indeed is so taught by many but rightly understood of few that teach us so 29. We are taught indeed an imputed grace but what faith is and how it is begotten and what it is in its Essence reall Being and Substance and how it layeth hold on the merit of Christ with the grace herein the greatest part are dumbe and blinde and depend on an Historicall Faith James 2. which is onely a bare knowledge or literall conjecture and therewith the man of sinne doth tickle and comfort himselfe and through an imagination and blind perswasion doth flatter and sooth up himselfe and calls himselfe a Christian though he is not yet become either capable or worthy of this so high a title but is onely a titular Nominall Christian externally cloathed with Christs Purpur-Mantle of whom the Prophet speaketh saying They draw neere to mee with their lips but their heart is farre from me And Christ sayd Not all that say Lord Lord shall enter into the Kingdome of Heaven but they that doe the will of my Father in Heaven 30. Now Christ alone is the will of the Father in whom the acceptation oâ— grace and adoption confisteth and none can doe the love will of the Father save alone that onely throne of grace Christ himselfe as the holy Scripture declareth no man can call God Lord without the holy spirit in him 31. For we know not what and how to pray before God as wee ought but he even the holy spirit in Christ maketh intercession for us with unutterable sighes before God in our selves as it pleaseth God we cannot attaine any thing by our willing and knowing he is too deeply hidden from us for it lyeth not in any mans knowing willing running and searching but in Gods Mercy 32. Now there is no mercy but onely in Christ and if I shall reach that mercy then I must reach Christ in me are my sinnes to be destroyed in me Then must Christ doe it in me with his blood and death with his victory over Hell Am I to beleeve then must the spirit desire and will of Christ beleeve in my desire and will for I cannot beleeve 33. But he receiveth my will being resigned to him and comprehends it in his owne will and bringeth it through his victory into God and there he intercedeth for the will of my soule in his owne will before God and so I am received as a child of grace in his will of love 34. For the Father hath manifested his love in Christ and Christ manifesteth that same love in my will being resigned to him Christ draweth my will into himselfe and cloatheth it with his blood and death and tinctureth it with the highest tincture of the Divine power and so it is changed into an Angelicall Image and getteth a Divine life 35. And forthwith that same life beginneth to hunger after its body which body is the degenerated fiery soule into which the will in Christ is entered so that the new life in Christ doth now also tincture the soule whereby the soule in the spirit and property of this new will obtaineth a right Divine hunger and is made to long after and desire the Divine grace and begins to behold and consider in the spirit of his Divine will in Christ what shee is and how shee in her propertyes inclinations and dispositions is departed from God and lyeth captivate in the wrath of God and then shee acknowledgeth her abominations and also her deformity in the presence of Gods Angels and findeth that she hath nothing wherewith shee is able to protect her selfe for shee sees that shee standeth in the jawes of death and hell encompassed with evill spirits which continually shoot the strong influence of their evill desires into her to destroy and corrupt her 36. And then she diveth into that same new-borne spirit of the will and wholy immerseth her selfe into very humility it selfe and so the spirit of Christ taketh hold of her and bringeth her into the spirit of this new will so that the soule essentially and experimentally feeleth and findeth him whereupon the Divine glymps and beame of joy ariseth in the soule being a new eye in which the dark fiery soule conceiveth the Ens and Essence of the Divine light in her selfe and thereupon hungreth and thirsteth after the grace of God and entreth into an effectuall repentance and sorrow and bewaileth the evill which it hath committed 37. And in this hunger and thirst it receiveth Christs flesh and blood for the spirit of the New will which in the beginning entered into the grace of Christ and which Christ received into himselfe becommeth now substantiall and essentiall by the magnetick impressure hunger and desire of the soule 38. And this essentiality is called Sophia being the essentiall wisedome or the body of Christ and in this the faith in the holy Ghost doth consist Here Christ and the Soule beleeve in one Ground 39. For true Faith doth not consist in thoughts or in meere assenting to the History Viz. That a man impresseth or imagineth in his minde to himselfe that Christ is dead for his sinnes and by an Historicall apprehension or blind perswasion of a particular Election clingeth to his merits and righteousnesse without the innate righteousnesse of Christ and life of God essentially working in him and begetting him to a new creature for Faith is a receiving of the promised grace in Christ it receiveth Christ into it selfe it doth impresse him into its hunger with his heavenly flesh and blood with the grace which God offereth in Christ 40. Christ feedeth the soule with the Essence of Sophia Viz. with his owne flesh and blood according to his saying whosoever eateth not of the flesh of the Sonne of Man he hath no life in him but whosoever eateth the same he abideth in him 41. And herein the Testaments of Christ and also the right Christian Faith
Severation or variety of spirituall formings in which spirituall formes the Science of the Powers have stood in the Desire that is in the Fiat wherein every Science in the Desire to manifestation hath brought it selfe into a corporeall bodily Being Even so likewise the same grand Mystery Viz. The Essentiall Word of Gods power lyeth in Man the Image and likenesse of God both according to Eternity and time 8. By which Mystery the living Word of God doth utter and expresse it selfe either in Love or Anger or in fansâ—e according as the humane Mystery standeth in a moveable Desire or affection to Evillor Good as it is written With the holy thou art holy and with the perverse thou art perverse also such as the people is such a God they also have 9. For in what property the Mystery in Man is excited and awakened such a word uttereth it selfe from his powers as wee plainely see that nothing else but Vanity is uttered by the Wicked 10. Now how should there be a good expression and will where the Mystery to the Speaking and willing is a false ground and poysoned by the Devill in the wrath of nature which false Mystery can neither will nor doe any good that may be acceptable to God unlesse it be first enkindled by God that it obtain a Godly will and desire whence a divine expression and operation of good followeth 11. For Christ said An Evill tree cannot bring forth good fruit How then will he bring forth good fruit where a false tree standeth under a strange shew or glittering hypocrisie The purple-mantle of Christ hath its fruits in it but what is that to a false beast that is full of poyson and will cover himselfe with that Mantle and take it for his owne and yet bringeth forth nothing but hellish fruit Or what hath the Titular Christian to doe to boast and glory that he is a Christian whereas he liveth walketh and is without Christ 12. None is a Christian unlesse he be Tinctured anew with the spirit of Christ and sprung forth out of Gods love that the grace of God in Christ be manifest in the Mystery of his life as to the soul and cooperateth and willeth in the humane life 13. Now if he will become such a one then he must turne from his Imagining in the Cosmick Spirit wherewith the soule is covered and disguised and enters into Earthly workings and must become as a Child that onely inclineth it selfe with its whol affection to the Mother and draweth into it selfe the Mothers Milke of grace whence a new Ens groweth in which the life of grace ariseth that is the imputed grace must be borne and become man in him as to the internall ground without this there is none a Christian let him make never such devout shewes dissemble flatter and doe what he will his sins must be forgiven him onely through the Divine Alloquy or in Spiration in himselfe 14. Eor when Christ is Conceived in the inspired inspoken word of grace which the soule doth take and impresse into it selfe from his Promise then the foundation is layd in the corrupt or decayed Mystery to a Child of God and then the divine Impregnation beginneth and proceedeth wherein the humanity of Christ is conceived and borne which onely is the Temple of the Holy Ghost and from this new birth the fiery soule eateth Gods bread which commeth from Heaven and without this man hath no life in him John 6. which no Hypocrite under the Purple Mantle of Christ can enjoy but onely that man who is not borne of flesh and blood nor of the will of man but regenerate of God in whom the Word of God whence the first man was created speaketh ruleth liveth and willeth 15. For the life of Man was in the beginning in the Word John 1. when the same was inspired or breathed into the created Image but when it turned it selfe from the speaking of the Word into a peculiar selfe willing and speaking in good and evill that is into its owne lust and contrived Imagination then the first good will in the Creature to the re-expressing did perish and now he must enter againe into the first Speaking Word and speake with God or he is eternally without God 16. Which this present World cannot nor will not understand for it hath wholly and fully turned it selfe into a selfish speaking to the pleasure of the flesh and it speaketh forth in selfe-will meere Earthlinesse and transitory things as Honour might Power and Authority moreover Pride covetousnesse Envy and Malice it utters nothing else but the cunning crafty Serpent with its young and when these her young cannot get and uphold that which the selfe-will willeth then it speaketh forth from the cunning mischievous Malice and Iâ—iquity with Money through the selfish power and violence many thousand Soldiers who must maintaine it by force that the selfe-will that is departed from God may be truely upheld as we now see before our eyes by which expression this selfe-will also is beaten downe and kils and destroyes it selfe 17. Therefore beloved Sir and fellow member in the life-Tree of Christ I would entreat you in a Christian way and stirre you up as one Member is bound to doe to another in the present Expression wayes and courses of the World where the Turba Magna doth also play and expresse it selfe and a great contesting pulling downe or degrading shall be constantly and stedfastly to keep your selfe in the internall speaking of Gods mercy and continually to enter into your internall ground and in no wise to be perswaded and misled by the Serpent to the false speaking of Brother-slaughter but you as a famous Lord continually behold your selfe in the Looking-glasse of Christs processe and Doctrine 18. For this present speaking is spoken in the wrath of God through his awakend and enkindled Anger and it is very evill and dangerous to have a hand and voyce therein especially when the Turba must be spoken it is altogether unfaithfull and it devoures its Father and Mother that brings it forth and it is a Besom of Gods Anger 19. Also there is great heed to be taken in respect of accepting and joyning to any of the Supposed Religions for which men contend and fight and not to assent with the conscience of Faith to one Party that gets the Victory for there is no other true Faith which saveth but onely CHRIST IN VS he onely destroyeth sin in us and bruiseth the head of the Serpents Imagination in us and ariseth in Gods righteousnesse which he with his blood hath fulfilled in us from the sleep of Death 20. Christ must arise from death in our poore soule namely in a new humanity which walketh and dwelleth with and in Christ in Heaven where Heaven is in the new man whereout proceede the workes of Love as it is meete and requisite for the Children of God 21. And though the externall man liveth in
astray from such high grace and love of God 5. This temptation is the greatest and it is even the combate which Christ maintaineth with his love shed forth into the nature of man against such selfenesse also against Gods anger sin death Devill and hell in which combate the humane Dragon must be devouted by the love of Christ and changed into an angelicall Image 6. And if the love of God in Christ had not its influence in you you should have none of this combate but the Dragon Viz. The false develish will would maintaine his naturall right and possession without any such conflict or disturbance 7. Now therefore this perplexing and distressing temptation is wrought very sensibly in nature by the Dragon who is in travelling anguish with his owne nature when such great love of God commeth into him and would change his naturall right into a divine selfe denying will 8. For here Christ the Serpent-stroyer standeth in man in hell and stormeth or assaulteth the strong prey-fort of the Devill whence ariseth such strife where Christ and Lucifer fight for the soule as God hath given you to see and know experimentally in the first Temptation 9. Thus Christ bâ—uiseth the head of the Serpent and the Serpent stingeth Christ in the heel and the poore soule standeth in the middest in great trembling and sadnesses and can doe nothing but onely stand still in hope it is not able also to lift up its face before God and powre forth its effectuall prayers for the Dragon turneth its face towards the vanity of this World and shewes it the beauty and glory of this World and mocketh it because it will become another creature and represents unto it the Kingdome in which it liveth and its naturall ground 10. And here the soule standeth with Christ in the Wildernesse in the fâ—â—ty dayes â—emptation where the might glory riches and pleasure of this World is tendred unto it alluring it to elevate it selfe and enter into its owne selfeâ— will 11. The Second Temptation of Lucifer and the selfish Dragon of nature is this that when the soule hath tasted the Divine love and hath beene once illuminated then the soule will have that same light for its owne propriety and worke therein in its owne Power and ability as in its owne peculiar possession understand the nature of the soule which being without Gods light is a Dragon as Lucifer that I say will have it for its owne propriety but this Dragon will not resigne up his naturall right he will be a maker and disposer of the Divine power and live therein in great joy in his fiery selfish nature and this cannot be 12. This Dragon Viz. the fiery nature must be changed with its owne will into a Love-â—â—re and forgoe his naturall right but he is unwilling to doe it but he in such a charge or transmutation looketh for an owne selfe power and yet findeth none and therefore he beginneth to doubt of grace because he seeth that in such working he must forsake his naturall desire and will and hence he continually is afrayd and will not dye in the Divine light from his owne naturall Right but alwayes thinketh that the light of Grace which worketh without such sharpnesse and fiery might is a false light 13. Whence it commeth that the outward Reason which however is blind and seeth nothing aright of it selfe continually thinketh O! who knoweth how it is with thee whether it be true or no that God hath illuminated thee that he is in thee I may likely proceed from such a Fansie thou seest not the like in other people and yet they thinke to be saved as well as thou thou makest thy selfe thereby onely the foole of the World and standest in feare and trembling at Gods anger more then those who comfort themselves onely with the promise of grace upon the futuâ—e Revelation 14. Thus it commeth to passe that then the internall ground doth sigh and pant after the inflammation and motion of the light and faine would have it but the nature is able to doe nothing it is as if it were wholly rejected of God which is also true as to the Selfe-will for God hath planted a new will into it it must dye to its owne will and be changed into Gods will 15. And because the will of nature must here dye and resigne up its owne right to the will of God therefore such grievâ—aâ— teâ—pâ—ations are therein for the Devill will not have his Pâ—eâ— Fâ—rt to fall or be demolished for if Christ shall live in Man then the spirit of selfe-lust and imagination must dye and yet it doth not wholly dye in the time of this life by reason of the flesh but it dyeth dayly and yet liveth and therefore there is such contest which no wicked man feeleth but onely those who have put on Christ in whom Christ fighteth with Lucifer â— 16. The Third Temptation is in the strong holds of the Devill namely in the will and minde as also in flesh and blood where the false Centres lye in man as a peculiar selfe-will to the proud temporall life to the lâ—st of the flesh to earthly things also many curses of men which have beene wished upon his body and soule through his temptation all the sins which have grounded and concentred and yet stand in the Astrall spirit as a strong Fort in which Christ now fighteth and will destroy it which strong hold of might pleasure and beauty of this World the humane will doth still esteeme and hold for its propriety and best treasure and will not resigne it up and be obedient to Christ 17. Therefore beloved Sir and Christian Brother I tell you and give you to understand what our loving Lord Jesus Christ hath shewn me in my consideration examine your selfe what your Temptation is our Deare Lord sayd We must forsake all and follow him and so we should be right Christ-like poore 18. Now if you yet stick with your minde in the selfe lust imagination and love of earthly things then therein namely in those Cenâ—â—es which yet worke in you you have such Temptation 19. But if you will follow my child-like counsell I tell you this that when such Temptation doth arise in you you must then imagine nothing else to your selfe save the bitter suffering and dying of our Lord and consider his reproach and scorne his contempt and poverty in this World which he hath undergone and done for us poore men and resigne your desire and whole will thereinto that you would very â—aine be conformable to his Image and with all unfaigned willingnesse follow him in his processe and patiently enduâ—e whatsoever is layd upon you to suffer and that willingly for his sake and desire onely to be conformable or like unto him and for his love sake and will be content to be abject despised in contempt and affliction that you might but mainetaine and keepe this his lâ—ve in
body is in the Dominion of the Stars and Elements according to the source of this World 7 Thus we are Gods Image and likenesse who himselfe is all Should we not therfore rejoyce Who will separate us from God if the soule be in God where no death or destruction is 8. Therefore my deare faithfull Friend and Brother in Christ I esteeme it great joy unto me that I have found a precious plant of God of you of which my soule smelt and thereby was strengthened when the Oppressour would have torne it out of the Land of the living when it lay under the Oppressours and the Thorny Plantâ— of Antichrist intended to devoure us 9 But as God commeth to helpe the branches which stand in him with his power that they might not perish albeit Devill and Death doe storme against them so they must spring forth againe through death and the wrath or fiercenesse of the anger and Sting of death and though God bestow the most noble and precious hearbe of his Garden upon it yet his will must stand what is sowne in him that must grow in him 10. This we know in that he hath given his heart Viz. the most precious plant in himselfe to become Man for us to a strong sweet savour of regeneration in him that when we were in death we might be able to spring forth with and through him out of death in God his Father and bring forth the fruits of Paradise 11. Being then we know that we are the Plants Fruits or Nurserie of God let us not feare any thing but continually grow in the life of God and bring forth fruit to Gods honour and deeds of Wonder we shall enjoy them eternally 12. And being we know that our pretious life standeth in great danger betweene the Kingdome of Heaven and the Kingdome of Hell lying Captivall to both in this time of life therefore we must walke warily and circumspectly that our Pearl may not be broken we must not let the Savour of wrath into us for to corrupt and spoil us whereby the pretious fruit is hindred in the growth and God should complain of us that he is like a vine-dresser that gleaneth and would faine enjoy the pretious grapes 13. Therefore let us be watchfull to fight against the Prince of wrath that the pretious Grapes and fruites of God may growe in us in which God may have a good smell and tast that we may be a Pleasant sweet savour to him in Christ 14. We shall well enjoy it when we are rid from the vanity of this life and then we shall live and spring up in God and eate of the pure life of God without defect and he will be our food and we his that so there may be a pleasant mutuall Paradisicall growth in one another we in God and God in us in the eternall source of the holy life in Gods Nursery wherein is meere perfection in pure love 15. For which cause we labor so earnestly and suffer the scorne and contempt of the World that while our earthly life springeth in death our heavenly life may spring forth through death that so the earthly life may appeare before the heavenly as a scorne which indeed is not worthy to be called a life comparing it with the heavenly 16. And therefore we suffer patiently in the earthly life and rejoyce in the heavenly in hope that we shall be freed from vanity and then we shall be well refreshed with consolation what we have beene faine here to sow in tribulation and trouble we shall reape in great joy 17. Wherefore my very deare Brother in the life of God in which you stand you are more acceptable to me that you have awaked me out the Sleep that I might goe on to bring forth fruit in the life of God and afterward to rejoyce therein with the Children of God 18. And I give you to understand that after I was againe awakened a very strong Odour was given to me in the life of God and I hâ—pe to bring forth fruit therein and to awaken the sleepy as God hath awakened me out of the sleep wherein I lay 19. And I entreat you for the holy life sake of God in Christ that for the future you would not be faint or weary but animate and quicken up your life in Christ that our spirits may be apprehended and understood which cannot be without the Divine Power 20. For every one speaketh from his Essences in the Wonders of God according as his life is enkindled in God and no man can bring us to an understanding but the onely spirit of God which in the day of Pentecost did in the mouth of the Apostles change the tongues of all Nations into one that the languages of all Nations could understand the tongues â—f the Apostles whereas they spake but from one tongue but the heart and spirit of the Hearers were opened in God that they all understood them every one in his owne language as if the Apostles had spoken in their language 21. Thus it is onely 〈…〉 God that one spirit can apprehend and understand another 〈…〉 feare me that in many places of my Writings I shall be difficult 〈…〉 understood but in God I am very easie and plaine to the Reaâ—â—r if 〈◊〉 soule be grounded in God from which knowledge I onely Wâ—â—e 22. For I have veâ—◠〈◊〉 from the historicall Art of this World and I write nor for the Pride and Honour sake of their Art for I am not begotten of their Art but out of the life of God that I might beare fruit in the Paradisicall Rose-Garden of God 23. And that not for my selfe onely but for my Brethren and Sisters that we might be one holy body in Christ to God our Father who hath loved and chosen us before the foundation of the world was layd 24. Therefore as Christ spared not his life and so also his true Disciples but did freely Preach the Kingdome of God albeit they suffered scorne and death in this World for it and that onely for the sake of the heavenly Kingdome so must we not feare so much the temporall scorne and death for the heavenly lifes sake and so pray that God would deliver us from all evill and give us unity in one minde 25. But I am sorry that I am so difficult to be understood of you in some points of my Writings and I wish that I could impart my soule to you that you might apprehend my meaning 26. For I understand that it concerneth the deepest points on which the maine depends where I have used some Latine words but my meaning resteth in truth not barely in the Latine tongue but much rather in the Language of Nature 27. For it is opened unto me in some measure to sound out the Spirits of the letters from their very Originall and I would very gladly give you the meaning and interpretation of those words which I have
snarl us in despaire and so to open a gate of all lewdnesse and wantonnesse 4. And therefore he liketh not the tast of the open fountaine of Christ in my writings whereupon I have made short a declaration upon his annexed pamphlet and have given it onely in breife to the consideration of him that reads my Book seeing the ground is else where sufficiently and satisfactorily to be found in my writings that men may see how this Carping Pamphletter thinketh to beguil and bereave us of the cheifest treasure on which our Eternall Salvation and happinesse dependeth and that with Cunning words by alleadging and quoting of the Scripture as a Toad that sucketh poyson out of honey even so he Perverteth the Scripture as is to be seen in his description of the Virgine Mary and the promised seed of the Woman how he therein falsifiyeth and imbittereth the Scripture whereupon he buildeth the Election 5. At the which I am much grieved in my heart that the man is so burthened and possessed with such an opinion which burthen is very heavy and he cannot get rid of it unlesse he learne to understand the Centre of all Beings whence good and evill arise what Gods love and anger is and learne to understand the Three Principles else he will not be freed from such Opinions 6. Albeit I wonder not that my Writings seeme strange unto him for there is somewhat New that surpasseth the reach of reason they have another sense another understanding then his another root whence they spring for I have not gathered them together from the Letter neither learned I them from other mens Writings I was an ignorant childe in that respect as Lay men usually are I knew nothing of such things I sought it not also in such a way I sought onely the heart and open well-spring of Jesus Christ to hide my selfe from the Tempest of Gods anger and from the opposition of the Devill that so I might get a guid and leader that might rule and direct me in my life 7. But when this did presse so hard upon me and my minde forced so strongly into the Combate against sinne and death and towards the mercy of God that I was resolved rather to part with my life then to give in or desist such a Garland was then set upon me which I hope to enjoy and rejoyce in it for ever and I have no Pen sufficient to describe it much lesse can I expresse it with my mouth and from thence my knowledge came and also the desire to set it down onely for my owne memoriall and I was intended to keepe it by me till the last of my dayes and how it came to passe that it was published you know Sir very well by Mr. N. But Gods providence and permission herein was such that you and your Brother were called as Firstlings unto it by whose meanes it was propagated 8. Therefore I exhort and entreat you for the eternall salvation sake to heed and minde well the Pearle that God favoureth us with for there will come a time that it shall be sought after and greatly accepted of let no stormy gusts drive you to and fro but looke upon it aright and pray God the most High that he would be pleased to open the doore of knowledge without which no man will understand my Writings for they surpasse and transcend the Astrall Reason they apprehend and comprehend the Divine birth therefore there must also be the very like spirit to understand them aright no speculation or acute apprehension or notion of reason reacheth them unlesse the minde be illuminated from God to the finding of which the way is faithfully shewn unto the seeking Reader 9. I speake in good truth and syncerity before God and Man and appeale also therewith before the judgement of God and declare that there is no good at all in any Disputing without Gods light and spirit also nothing that is permanent constant undoubtedly grounded or well-pleasing to God may arise from thence 10. Therefore he that will learne to understand the right and true way to God fundamentally let him depart and forsake his owne Reason and enter into a penitent humble and to God resigned childlike or filiall life and so he shall obtaine heavenly power and skill and shall put on Christs filiall spirit that shall lead him into all truth else there is no true way to God but this onely 11. If it come so farre that the Virgins Garland be set upon him he shall not need say any more Teach me c. For it is written They shall all be taught of God otherwise I have no knowledge skill or understanding I have been in my Writings as a young scholar that goeth to schoole or as a shower that passeth by what it lighteth upon it hits thus hath my apprehension beene even to this day 12. The Booke Aurora was my first childish beginning I wrote also contrary to Reasons conceit onely according to the appearance of light in a magicall cabalisticall or parabolicall manner I understood it very well but it was not sufficiently explained it needed a more large description and exposition for I intended to have kept it by me but it was taken from me against my will and Published as you Sir know and I commend me into your favor and us all into the meeke love of Jesus Christ Dated the third of July Anno Dom. 1621. THE SEVENTEENTH EPISTLE Worthy and much respected Noble Sir 1. THE hearty salutation and desire of Divine love and fulnesse of joy in Our IMMANVEL in his wondrous sweet power with all bodily and temporall welfare premised I give you friendly to understand that I have entirely considered of the conference lately held and being I perceive you to be a zealous lover of the truth and Divine Mysteries I would not omit to visit you with this Epistle seeing opportunity hath beene given me to answer somewhat upon the Article of a Person who opposed me in the Article of Gods Free-grace of Election and I have sent this my Answer for you to read over 2. But so far forth as the minde cannot rest satisfyed with this little I am ready and willing if it be desired to write such a Book and to enlarge and unfold it so out of the Centre that the heart might rest satisfyed thereupon albeit I should suppose that Christian might finde so much in this little that he might be satisfyed in reference to this and other Articles 3. But seing neverthelesse that this Article hath perplexed many men and thereupon such opinions are stated and concluded which doe set open a gate for all iniquity unto the World I am therefore greived at it being it is given me to know from the most high that this article hath not as yet been understood from the very ground and I wish from my heart that it might be understood that we might not looke so strangely one upon another as Men Devills
in God joyfull new yeare and all bodily welfare premised 2. I am glad of your bodily health and yet much more glad am I that I observe how the drawing of the Father in the spirit of Christ doth continually stirre up and worke in you a constant hunger after the precious Pearle of the Divine knowledge which being it hapneth in the tree and growth wherein I also spring up and grow doth bring to me as from a fellow-branch in our Angelicall Paradificall Corall meer desire and acceptable Love will and it rejoyceth me in my meditation that the spirit of Christ hath yet his Church and Temple in the midst of the thornes as it now appeares and I wish from my heart with panting desires that it might flourish and grow yet stronger that Babel and the Kingdome of contention and strife might thereby be abolished and taken away that we might converse and walke together in love and union as the Children of Christ 3. I should be glad withall my heart seeing you read some of my Writings that they might be understood according to my comprehension and minde not for a temporall praise and glory to me which is in Christ onely and not mine but for our eternall fellowship and fraternity sake which we shall have in Generall one with another after this life 4. And I would very heartily impart to my loving bretheren my Pearl which God hath given me that they also with me might in Divine knowledge and love bring in their fruits upon the table of God which worke and labour is more acceptable to me then all the temporall praise honour and goods of the World 5. And though I am in comparison to you as a child void of understanding yet my Saviour hath beene pleased out of his love and grace to bestow his sence minde and understanding upon me and to open it through himselfe that I effectually know him and his will 6. Which albeit it seemeth foolishnesse unto reason is as cleare as the sun-shine unto me and it affordeth me joy and desire that I in all temptations and afflictions from the Devill and his confederates am able boldy and confidently to hide my selfe therein and my hope is therein stirred up and enkindled with Gods love-fire and I have as it were a fair Garden of roses therein which I doe not onely beteem unto my bretheren to partake of but I also desire and wish from my heart that the golden roses might also blossom in them 7. I have understood how that you are yet solicitous and troubled in the Article about the will of God and his Election of mankinde and are yet in a deep conceit in reference to the Decree concerning man as if God chose some according to his purpose and some again he chose not out of his decree and purpose and therefore he draweth them not in the spirit of Christ to the Father or that the father draweth them not in Christ which for my part hath very often perplexed me and I wish unfeighnedly that it might be apprehended how the ground is in its owne property 8. For the words of the Scripture are right and true about Election but they are not understood aright and thence commeth the great Evill and Mischeife with contending and eager contests when I goe into the centre then I finde the whole ground there is nothing so subtile or profound there is nothing that can be asked about the will of God but it is manifest therein as clear as the sun 9. For I finde the whole understanding both of good and evill of Gods love and anger both desires Viz. of the darknesse and of the light these I set into the humanity of Christ how God is become man and I consider how the formes of the humane properties in the humanity of Christ were wholly and universally without particularity tinctured with the love of God in Christ with the eternall word or voice of the deity that is with the Divine mercury with Divine essentiality namely in the blood of Christ and the wrath which was manifest with Adam in the humane property was wholly drowned and shut up in eternall death of which the Scripture now declareth Hell where is thy Victory Death where is thy sting 10. As the Artist or Philosopher doth change Saturne and Mars in the Mercurie which in Saturne and Mars in their owne fierce wrathfull might is an evill poysonfull source or quality into a Panacéa that is into a Paradificall source and property where neither Saturne Mars or Mercurie are perceived in their wrathfull properties but out of their fierce wrathfull Malignant property there is an ascension of love and great joy thus it is now also with the evill man when he departeth out of his wrathfull malicious will and in resignation wholly giveth himselfe in the death of Christ into the Panacéa Christ 11. And as the sun in the Firmament shineth upon the good and evill so likewise the desire of the Panacéa Christ being the Divine sun that shineth therein presents it selfe to all men if they would but open their will and depart from their selfehood and set there desire into that Christ would be borne therein 12. For the soul as it is purely in it selfe was spoken or breathed into the humane body out of the eternall speaking word of the Father out of the fire and light World as out of Gods owne Being and it hath both wills Free out of the fire that is out of the Fathers anger which is the eternall nature in which shee is a creature in the spirituall Sulpher Mercurie and Salt and out of the light of the Divine power in the Divine sound in which the soule is an Angel and an Image of God 13. And though it hath lost the light with Adam yet Christ hath regained the same and hath again moved or awakened the centre of love that the life of the light if it stirreth up its desire may again in the humanity of Christ which passeth from one upon all as the anger passeth from one upon all enkindle it selfe 14. And though it might be said that he enkindleth whom he pleaseth yet I declare it as a precious truth worthy of acceptation that the Divine light is not ingressive or a light comming into a man from without but it is hidden even in the wicked man in the Centre as God is hidden in the time but it is Arisive that is a light springing up or opening it selfe from within as the light of the Candle ariseth out of the Candle 15. Man is not so altogether corrupt forlorne or decayed that there should not be any possibility at all left in him and though he be corrupt and spâ—yled yet God when he received and took pity on man againe stirred up and awakened the Centre of his Love being the true Deity which hidd it selfe or disappeared in the Sinne or fall of Adam in the humane Property 16. And as
in my returne 18. Mr Doctor become seeing read the treatise of Election with inward deliberation or ponderings it hath more in it in its internall ground then outwardly in reference to the sayings of the Scripture is to be expressed which inward ground I dare not give or unfold to the unwise 19. Be faithfull in the Mysteries and account the wicked World not worthy of them in its coveteousnesse what you cannot understand Parabolically there questions are requisite somewhat more shall be revealed to you yet in order onely to doe that I am prohibited by the Prince of the Heavens in nature and manner of the blossoming earth I dare well doe it 20. Therefore imitate the Bees that gather honey of many flowers often writing might doe you service yet what you please God takes God need takes need each thing receiveth its like THE THREE AND TWENTIETH EPISTLE TO CHRISTIANUS STEENBERGER DOCTOR OF PHYSICK Our Salvation is in the life of Jesus Christ in U S. 1. WORTHY Learned Christian deare Friend all hearty wishes of Divine Love and Grace premised Desiring that the Fountain of Divine love might be opened through the Sun of life unto you whence the Divine water springeth as I doubt not but the Bridegroom hath called his Bride Viz. Your soule to this well-spring seeing I understand that God hath placed you under the Crosse and Tribulation 2. This is the first marke and signe of the Noble Sophia wherewith shee signeth her Children for shee useth to manifest her selfe through the thornes of Gods anger as a faire Rose on the thorny Bush so farre forth as the soule keepeth it vow and fidelity for there must be a faithfull and firme Bond and Covenant between the soule and this fire burning Love of God 3. Man must set upon such a purpose that he will enter into Christs bitter passion and death and dye therein dayly to his sins and evill vanities and pray earnestly unto God for the renewing of his minde and understanding He must be anointed and illuminated of the holy spirit and put on Christ with his suffering death and resurrection that he may be a true branch on the vine of Christ in whom Christ himselfe worketh and ruleth according to the internall ground of his Spirit 4. Which Mystery is comprehended in faith where the deity and humanity are then conjoined according to that same internal ground in manner as the fire doth through heare the Iron and yet the Iron retaines its substance but so long as the fire burneth therein it is changed into a meer fire 5. Not that the creature apprehends it in its owne might but it is apprehended when the will doth wholly resigne it selfe up to God and the spirit of God ruleth in this resigned will and the will is the true Temple of the holy Ghost wherein Christ dwelleth essentially not in an Imaginary thought-like creaturely manner but as the fire in the Iron or as the Sun in an hearb where the influentiall power of the sun doth forme and make it selfe essentiall in and with the tincture of the hearb 6. Thus it is to be understood likewise in the spirit of man when the holy power of God doth sorme and Image it selfe in mans spirit and faith and becomes a spirituall being or essence which onely the soules mouth of faith doth lay hold on and not the earthly man in flesh and bloud which is mortall it is an Immortall Being wherein Christ dwelleth in man it is the Heaven of God enstamped on the little World and it is a Revelation of the place Throne or seat of God where the paradise doth again spring forth and beare fruit 7. Therefore the Dragon must be first slain and albeit he yet hangeth unto the earthly flesh as the rind and barke on the tree yet the spirit liveth in God as Saint Paul saith our conversation is in Heaven and as Christ also said he that eateth my flesh and drinketh my bloud he abideth in me and I in him also without me you can doe nothing 8. Therefore I say if any one be a true Christian he is so in Christ he is begotten and innate in the life and spirit of Christ and puts on the Resurrection of Christ for thus the satisfaction of Christ is imparted to him and thus also Christ doth overcome sin death Devill and Hell in him and thus he is reconciled and united with God in Christ 9. For the new birth is not a grace imputed from without that we need onely comfort our selves with Christs Merits and continue in the Hypocrisie of sin no it is a childlike innaâ—e grace that God hath put Christ with the Justification on the convert that Christ also doth redeem him in himselfe with the power of his Resurrection from Gods anger else he is no Christian let him flatter and make devout shewes in hipocrisie as he pleaseth 10. Concerning the interpretation of some words and also of that which you desire of me which are specifyed in my Book called Aurora which have very hidden Meanings the knowledge whereof was given me of the most High I give you to understand that at present it is not convenient to write at large and Expressly thereof in Letters seeing the time is dangerous and the Enemy of Christ doth horribly rage and rave till a little time be past yet I will give you a short hint further to consider of it 11. As first there is a twofold meaning of the Northern Crowne The first poynteth at the Crowne of life Viz. The Spirit of Christ which shall be manifest in the mid'st of the great darknesse Viz. In the contrition or distresse of the sensible nature of the Conscience where a peculiar motion is present then commeth the Bridegroome Viz. The power of Christ in the mid'st of such a motion 12. The other signification is a Figure of the outward Kingdome where the great confusions entanglements and contentions shall be when as the Nations shall stand in controversie There also is the figure Viz. the Victory intimated as it stands in the Spirituall figure how it shall goe and what People shall at last Conquer and how in the mean while in such lamentable time of Tribulation Christ shall be made manifest and knowne and that after and in that miserable time the great mysteries shall be revealed that men shall be able to know even in Nature the hidden God in Trinity in which knowledge the strange Nations shall be converted and turn Christians and therein is signifyed how the Sectarian contentions in Religion shall be destroyed in such Manifestation for all gates will be set open and then shall all unprofitable Praters which at present lye as so many Bars before the Truth be done away and all shall acknowledge and know Christ which Manifestation shall be the last then the Sun of life shall shine upon all Nations and even then the Beast of inquity with the Whore end their dayes which is