8. Why the Temptation lasted forty days is referr'd to the 78 Answer Also why a God-Man should be Tempted is shewn above His Temptation must needs be of the Devil or otherwise as from without his Divinity and Purity exempting him from such variety as we poor miserable Creatures are surcharged with from within our Souls and outward Man and Objects of our Sences are as so many Snares Serpents and Devils in us about us and waiting way laying us 9. And lastly that all this must precede his working of Wonders and Miracles teaches us the method of the Eternal World also is manifest in all Created Existencies viz. That from the anguishes of the first four forms should result the glory of the second Principle or other three Properties But I close here because if God will that I live to meet with more of the dear precious golden inestimable Contemplation of the Process of Christ it may fall under the 117 Question Q. 113. How was Christ in Heaven and also on Earth both at once A. 1. Men may not think Heaven and this World to be so sever'd as that Heaven cannot be said to be here till the present World pass away for though this World cannot be in Heaven by reason of its Impurity yet Heaven is in this World for it comprehends it and is the whole second Principle where-ever the Infinite God is in his Love there is Heaven 2. This understood it must be acknowledged Heaven is in every Heart that loves God but every Child of God is not yet in Heaven for they are so present in the Body as that they are absent from the Lord that is their love c. hath an allay of Dross 3. But the Lord Jesus Christ and also the first Adam before his Fall were as Men or in their Humanity in Heaven for their love was perfect and it must be noted that the Lord saith not the Son of God but the Son of Man which is in Heaven I farther refer this Answer to the 77th and 108th Answers Q. 114. Why did Christ upon Earth teach before the People concerning the Kingdom of Heaven in Similitudes or Parables A. 1. We read All these things spake he to the multitude in Parables and without a Parable spake he not unto them 1. Adding that it might be fulfilled c. I will open my mouth in Parables seeing therefore the Text gives that for a Reason must we not receive it as such The second is The Reason the Lord Himself gives His Disciples To you it is given to know the Mysteries of the Kingdom but to them it is not given The Text also gives viz. with many other Parables c. as they were able to hear it The fourth is drawn from the Lord's warning and inhibition Cast not Pearls before Swine nor Holy things to Dogs of whom it is said by the Lord I speak to them c. because they seeing see not and hearing they hear not nor do they understand Of them also it is said Make the hearts of this People fat make their Eyes heavy c. 2. Summarily then the Children by means of their weakness were not able to hear it otherwise than in Parables though to them apart they were open'd and the Multitude by reason of their Wickedness were not worthy to hear it otherwise because the proud Rejecters of God were inwardly devilish and outwardly bruitish and are call'd Dogs and Swine to whom the Childrens Bread might not be given for God resisteth the Proud 3. Because Man was fallen into the third Principle over which he should have been Ruler so that the regenerate themselves were outwardly bruitish and in their inward and best part were as young Children to them the Gracious Lord vouchsafed to bow down and as it were lisp and to feed them with Milk 4. For as much now as Man was gone out of the Unity into the Multiplicity God of infinite Bowels follows him into it and there teacheth him by the Earth Corn Fruits Stones Thorns Sheep Fowls Ants c. Making them speak to him pursue convince and judge him by the Good and Obedience of the very Oxe and Ass gratefulness of the Earth for Rain and Bounty of Heaven in the Seasons and when nothing will do he makes the Stone cry out of the Wall and Beam out of the Timber to answer leaving such not only without excuse but accused by the whole Creation Nevertheless by these Parabolical Applications call'd the foolishness of Preaching was Power found to save them that Believe Q. 115. Why hath not Christ himself described his Gospel with Letters in Writing but only taught and left it afterwards to his Apostles to write down A. It may be supposed and argued who so sufficient as the Omnipotence of the Son of God Who could so exactly discover the Mysteries therein as the Author thereof Who could so challenge and command Belief as he who is Truth it self with the like reasonings 1. But we must know that the Three glorious Persons have Three distinct Operations viz. The Almighty Father or Infinite first Principle doth Eternally beget and generate as his Love Delight or Heart the Eternal Son whom he giveth The Almighty Son or Infinite second Principle is Eternally begotten every where in the Abyss giving Himself who is the Light of Divine Life having Life in Himself is Himself the Gospel written in the Heart Ye are manifestly declared to be the Epistle of Christ. The Almighty Spirit Holy Ghost or Infinite third Principle doth Eternally proceed from the Father and Son and Eternally publish propagate figure declare image and manifest the first Principle and the second also the first in the second infinitely through the whole Abyss 2. Thus was the carrying on publishing abroad or prospering this wonderful Work of the Arm of the Lord to restore lost Man being like making dry Bones live the proper operation of the third not of the second Person Therefore saith the Lord to the Disciples What I tell you in the ear preach you on the house tops Again He that believeth the works that I do shall he do and greater works c. And saith the Spirit when he cometh shall convince the World c. 3. Thus Abraham figured the Father's property or operation giving his Son a Sacrifice Isaac the Son's property giving himself but Jacob that of the Holy Ghost multiplying first into 12 Branches then became as the Stars and the Evil Seed only professing are like as the sand for multitude sand for their earthiness 4. Thus as the Lord saith the Father hath born witness of me And again speaking of the Holy Ghost saith for he shall take of mine and give it unto you not filling Jerusalem only but the whole World with his Doctrine Q. 116. Why must it be the very High Priests and Scribes or Scripture learned who taught the People that must speak against or
she can do all things And remaining in her self she maketh all things new And in all Ages entring into holy Souls she maketh them Friends of God and Prophets All good things together came to me with her and innumerable Riches in her hands And a greater than Solomon saith Seek ye first the Kingdom of God and his Righteousness and all these things shall be added to you This Certainly is not only our Duty but the great Affair most worthy our Enquiry and Industry That Work which Man alone is capacitated for by reason of his noble Extract and that which is alone a suitable reward to render him truely happy It is this Work and Wisdom that the Writings of Jacob Behmen and these following are conversant about laying the Foundation deep firm and solid and thereupon raising a regular and noble Building Here is described at large our Malady and Remedy both with respect to Time and Eternity for the Instruction and Teaching of those he calls his School-fellows and to the perusal of the said Writings we recommend the Candid Reader And shall conclude with a Testimony concerning the Writings of Jacob Behmen from an Ingenious and Learned Hand What soever the thrice great Hermes delivered as Oracles from his Prophetical Tripos or Pythagoras spake by Authority or Socrates debated or Aristotle affirmed yea whatever Divine Plato Prophesied or Plotinus proved this and all this or a far higher and profounder Philosophy is I think contained in the Teutonicks Writings And if there be any friendly Medium which can possibly reconcile those Ancient Differences between the Nobler Wisdom which hath fixt her Palace in Holy Writ and her stubborn Handmaid Natural Reason this happy Marriage of the Spirit and the Soul this wonderful consent of Discords in one Harmony we owe in great measure to Teutonicus his Skill Only let not the Non or Misunderstanding of the most rational Reader if not a little sublimed above the Sphere of common Reason be imputed as a fault to this Elevated Philosopher no more than 't was to the Divine Plotine whose highest Notions many even of his own School after much Study were not able to reach The way to profit in reading these Writings is to be possest with patience our Minds standing in singleness and simplicity and in this frame of Mind to seek diligently pray earnestly and to resign up our Wills intirely to the Guidance and Conduct of the Divine Love Importunity and Industry often prevails to the obtaining the desired End when Sloth and Negligence meets with Disappointments and Shame Let us humble our selves under the sense of our Misery and submit to the mortifying our corrupt Wills and proceed on to Experience a Separation or cleansing from all filthiness of the Flesh and more secret defilements of the Spirit through the Power and Energy of the Heavenly Fire the Divine Life the Breath or Word of God That knowing a Death unto Sin we may also know a Life unto Righteousness which in the true Heavenly Process being offered up to God as an acceptable Sacrifice a permanent fixed and immortal State may be manifest where there shall be no more going forth for ever If these following Sheets contribute in some measure towards the directing and assisting of any especially the honest Industrious Searcher it will greatly rejoice the Persons concerned it being their end and design in the present Publication Farewel Some Words used by Jacob Behmen explained near to his deep Sense AByss is an Infinity peculiar only to each of the Three Principles Amass is a Spirit or Will bringing it self into substance compaction or manifestation Anguish is the third Form of the seven Properties of the Eternal Nature made of the two first Forms and making the Sulphurous Spirit Centrum or Centre is the Flash standing in every Will to make an opening Three Principles Ch. 14. v. 67. Christ by the word Christ is meant the inward new Man in the Spirit of Christ understood inwardly Element call'd the one or holy Element is of or according to the second Principle generated Eternally out of the Eternal Nature or great Mystery which are according to the first but where-ever they generate the holy Element there is Paradise Ens the proper or peculiar Being or Essence Good or be it Evil of a thing Eternal Nature is of the first Principle and is that in which standeth two Kingdoms one the pure Virgin Wisdom of God the one holy Element the cause of the four Elements and Stars The other the severe fierce wrath According to which God calleth himself a consuming Fire It is therefore the great Mystery Expressed word comprizeth all Creatures Visible and Invisible Fiat the Eternal speaking Word or Creating Power proceeding from the Free-will of the Abyss Also the desire of the Soul taking the power of the holy Love Tincture and makes it Essential Flagrat or sudden fright terror shriek flash the severing the two Principles of Light and Darkness resembling that in Thunder and Lightning Gunpowder c. The pregnant Eccho of the sound of Eternity speaking by Magical Fire-breath Love or Anger Life in the Light Death in the Darkness Which is called the Salnitral Flagrat Idea is the Ens which with Man first is and then known But we wrong God unless we say it is because God seeth it 〈…〉 a Divine Sparkle captiv'd so as can only glimmer not shine forth Magia there are two Magia's one of the Unity the other of the Multiplicity or Astral Powers And two Magi in Man the Spirit of God and Reason into the latter the Devil easily insinuates Majesty the Light of the Glorious Son of God the second Principle according to which only God is called God for according to the first viz. the Fathers Property he is not called God but a consuming Fire Lubet a Longing Delight or Beneplacitum In God it is the free pregnant will to Manifestation in Nature and Creature without which all had been an Eternal stilness The Lubet in Man is the moving will to Good or Evil. Mysterium Magnum that out of which all Visible and Invisible Concreates proceeded it is of the first Principle Vide Eternal Nature Out-birth the visible palpable mortal part of this World call'd the Anger-fire Salniter is that which in the Sulphur is awakened by the heat arising into a Flagrat out of the Brimstony Watry and Earthy Properties whereby the Properties are Explicated Sathan is meant the Spirit of Error and not always a Creaturely Devil but the Property of such an Erroneous Spirit Salitter call'd Divine Salitter represented by the Earth but like the pure Heaven in it are moving springing Powers producing all manner of Divine Trees Plants c. with Heavenly Colours Smells Tasts whereof this Worlds Trees Gold Silver precious Stones c. are hard dead dark shadows But this Salitter and Mercurius i. e. Divine Mercurius is the Food of Angels and Holy Souls Sophia the true noble precious Image of Christ
contradict Christ and would readily mock him and condemn him continually to Death Why must not the worldly Magistracy do it or the common People What doth that signifie A. 1. The worldly Magistracy expect Civil Duty and Obedience their grandeur is their Idol and having the outward Obeysance and worldly Advantage it sufficeth 2. The common People expect moral Justice and common Honesty and finding that are quiet especially if no bait of Profit by Treachery offer to accrue to them 3. Now Christ's Disciples in imitation of their Lord whose Kingdom was not of this World do submit to Magistracy in all civil Concerns grudge them not Civil Honour and all the Profits they can reasonably challenge and all this for Conscienâ—e sake 4 Aâ—so to the common people they give readily what commutative Justice guides to and have a propenseness to more viz. to be Good as well as Just to give and forgive wherewith the common people are not only satisfied but though in their tempers brutish and dogged are often obliged to Peace and Gratitude And as for Profit by abusing Christ's Followers there is usually little for the Cross and Poverty is their portion here as it was their Lord's and his first and eminent Followers 5. Therefore though Herod on the Wise-mens Enquiry was by mistake afraid of Christ left the new-born King should supplant him of his Regality the latter Herod and his Men of War set the Lord at nought and what the common people did in their Acclamations against Christ was by the inciâ—ement of the Priests c. 6. Now why the High Priests and Scribes or Scripture learned were Christ's cruel Persecutors was grounded on and proceeded from the following Maxims offer'd to Consideration The nearer one approacheth a much desired Object the more hot and sharp is the Desire He of two Rivals for one excellent thing that misseth it utterly his Desperation is Anguish at his own falling short and Envy at the succeâ—s of the other The contrariety of Darkness to Light moves the Workers Hate of being detected The Expulsion and final loss of the possession of an Inestimable Good is the highest provocation to Rage 7. These things duly weighed shew why the High Priests and Scripture-learned were the Lord s implacable Enemies sharpest hottest and most furious Persecutors even to Death 8. From Gain the first False cruel Worshipper till then Christ as Christ Truth and Integrity met no such Adversaries among Mankind as the Apostates pretending to the true Worship and from that day till now none so real haters of the humble Children of the day as the Blind Zealots making themselves believe they are doing God Service by destroying those who bear the most express Characters of His Divine Image They Kiâ—s and Betray and are muster'd by the Craft and Malice of the fallen Angels and make up the Antichrist concerning whom I may not here enlarge nor character him because whoever God shall use to answer the 162 Question will meet it as the only Enquiry there made Q. 117. Why must there be such a way and Process observed towards Christ with Mockings Reproaching Derision or Scorn and Scourging before his Passion Why did God suffer that to be so done A. In regard none of the Questions past nor behind lead to the opening the whole Process of Christ as doth this I may be permitted to digress by way of Retrospect from the present part of the Process this Question â—earcheth after yet not so far back as the Conception and Incarnation whereof Jacob Behmen's Book of the Incarnation discourseth as doth the 21st Chapter of the Considerations of c. But what is here intended is only the Mysteries of His Infancy Circumcision and Flight into Egypt 2. Of His Youth 3. Of His Thirty Years Privacy and then come to the present Disquisition 1 The Mistery of his Infancy Circumcision and Flight wherein we must see his Sufferings 1. Privatively 1. His divesting Self-emptying deep humbling and becoming only as an Object of Compassion Pity and Charity as are Infants figur'd by Isaac who went as his Father willed by Submission not by Choice 2. His proceeding into a state of Ignorance or Nescience to be guided and guarded by others who were to monish His Danger and prevent it from Herod Particularly he was 1. as wholly unknowing in the first Principle viz. The Jealousie Subtlety and Cruelty of Herod and to ward that stroke is fully resigned to the Father by the ministration of Angels 2. He was as wholly ignorant in the third Principle viz. Whither to fly and how to be furnished for the Charge incident to a Necessary Flight and constrained Exile unto which the Presents of the Eastern Magi seem to furnish Joseph and the Virgin 3. Positively His becoming Wretched 1. By taking on him our naked helpless shiftless state for Man's Fall renders his Offspring the Epitome of Misery and Nakedness more than the rest of the Creatures who all bring their Clothing with them 2. Wretched by Suffering as was the Circumcision requiring Patience and the Danger in the Flight requiring Resignation 4. Thus this Child-like state as it consists of Simplicity Humility Innocency and unspotted Purity is the absolute Universal Refuge and Retreat of all that enter the Kingdom of God as the Lord saith Except ye be converted and become as little Children ye shall not enter c. For the top of the Gate entring into Glory is so low that only the humble stoop so low kneel creep and enter and none else 5. We see a Child a stranger to the griping Covetousness Pride Envy and Rage of the first Principle So is the truely new-born Christian. It is also careless of heaping up the Infant wills no more than the wants of Nature abandoning superfluity A Child takes no hurtful Impressions into the Mind to enrage the Passions through the Doors of the Sences but when the Countenance of things smile or frown their Affections of liking or dislike are disengaged and dead to them as soon as removed 6. Thus are we taught to be to praise and dispraise to flattery and contempt for the one must be as a Song to a Child at once ended and forgotten the other as the snarling of Dogs in an outer Court which concern us not for neither the Wrath of the first fierce hellish Forms nor the lying Cheats of the third Principle are less dangerous where prevalent than Fire or Water getting mastery 7. Thus is the Infancy of this blessed Babe such a Mystery as teacheth Divine living Doctrine and is the impregnable Fort or Bulwark which Hell hath ever in vain besieged for while we keep faithful to this holy integrity our peace is perfect 8. The second Mystery is that of his younger Years or Youth wherein we behold and learn his Patience and Subjection or Obedience The true root of Patience is Humility the root of right Subjection is Reverence and of Obedience is Love
wide open So that in the resignation it lives one Life with Christ in God and hath its passage through one Death with Christ to God and is in the Resurrection thus begun in one Spirit by the Eternal Spirit the heavenly Flesh and Blood or Humanity of Christ is its Food it is God's Body or Christ's Body the pure Element and Virgin of Wisdom and Modesty is his Companion 5. For thus his violent griping Astringency is sated by the Lord 's infinite giving yielding Power and Vertue this causeth him instead of violent Attraction to be like a water'd Garden breathing out his sweet Odours His Anger and Rage is foil'd and kill'd by calm serene Meekness Humility Patience and Sweetness His Envy by Love which grows to a kind of Emulation to give if it were possible more than any Saint or Angel yea as much if he could to God and for God as he receives from him 6. This Soul loseth himself for he is not his own but in an excellent sence is besides himself as the Brethren of the dear Jesus said of him and would have laid hands on him This Door thus opened gives such access that the Soul once and ever and once for all gives all without the least reserve and so hath nothing and yet then and for ever receives all and hath all for losing his own poor narrow miserable beggerly all he finds himself rich with Eternal fulness which still he surrenders with deepest Humility 7. But how can words export what the Soul cannot contain or broken Letters express what a broken Heart breaketh and melteth in the Contemplation of How can the shallow brutish outward Man fathom what the New and Spiritual Man is swallowed up with These things are the matter at the time of Sacrifice but what it is always the Hour of Prayer it is always the time of Sacrifice in this Temple Amen Q. 136. What doth the Pilgrimage or Journey of the two Disciples from Jerusalem to Emaus signifie where they complained in Anxiety for their Master and yet Christ walked among them and enquired of them and taught them and yet they knew him not A. 1. This Journey is fitly compared to that of Hagar who by leaving her Mistriss Sarah was in great Anxiety and then comforted and instructed by the Angel and shew'd the Well Lahairoy and that both with respect to Hagar whose hope concerning her only Son was like to the over-whelming sorrow of these two Disciples their only hope being on the Lord's restoring the Kingdom was reduced to a great degree of despair distrust and offence at their fail'd hopes Also with respect to the Angel appearing to Hagar at the needful time of her despair and which is the first recorded to have appeared So is this at as needful a time and on a most important Exigent of Despair and the first day of the Lord's Resurrection 2. And now founding the Discourse by alluding to this Parallel it will be obvious what signification this Historical Occurrence hath viz. That as Hagar figured the state of Bondage as did Mount Sinai which our Apostle teacheth us were an Alâ—egory Only by the way it may be noted had not so good Authority explain'd it thus but that the self same Exposition had been made of it by â— Modern Pen though guided in some measure by the same Spirit our letter Wise men would probably have call'd it Enthusiaâ—m So doth this Journey of the two Disciples from Jerusalem to Emaus sigâ—â—fie the 〈◊〉 of a 〈◊〉 quitting Divine faithful waiting on God in any obscure Dispensation when the Providences are too deep and high for their faint feeble dull disquisition and reach then they depart from Abraham's abounding stedfastness of precious Faith to Hagar's dry Bottle of Reason but like Cleopas in Anguish say we trusted this Man should have redeemed Israel viz. this or that should or should not have been c. implâ—ing their trust is expiring 3. The Bridegroom was taken from them now was the day of fasting and heaviness the Shepherd was smitten now were they scattered This was the hour of the power of Darkness such as God's Children usually meet with esâ—ecially the beginners who having tasted a time of love think presently to have all they hope for Dreaming of the Journeys end at first setting out when conâ—rariwise their Mr. is taken from their head inward or outward Temptations perhaps both like a Torrent sweep them downward 4. Then are they apt and usually do let go the exercise of the Divine Magia where Faith and Love support each other and betake them to the Astraâ— Magia their own Reason where in disconsolate anxiety they shew their Hope is giving up the Ghost 5. The Lord 's joyning himself unto them signifies such a time of recollection as is a day neither dark nor light they are seen and that in mercy but their infidelity with-holds them from seeing It is neither Day nor Night their Understanding outruns their Eyes their Hearts burn but till farther discovery their fire gives little light but in the Evening it shall be light it was so with them viz. when our Reason the Issue and Child of the third Principle doth set as when their Evening was come then the true Eternal Light in Jesus discovers it self breaking the heavenly Bread and the same hour they return to Jerusalem 6. But let all such offended poor Disciples know the Lord may be with them while they are surrounded with Laments let them stay for he will not tarry long but if they wholly depart they may lye down sadly 60 Furlongs from Jerusalem as is too grievously to be seen in the Potent Eastern Nations who are lain down under the Doctrine of Siderial Reason their Regulation of the third Principle As far also as the Western World is with-held by Antichristian Maxims they feed upon Ashes the â—rash and fictitious Formula's of the same third Principle joyn'd with the cruel Properties of the first 7. And lastly It must be noted that by the Lord 's appearing to them in their anxious state is sigâ—ified the natural Production of Divine Power and Glory out of the anxious wheel the struggling of the four mighty Forms of the first Principle as out of its natural Root or Centre More might be said but none will deny that which is said to be according to the Analogy of Faith Q. 137. Why did Christ after his Resurrection first appear to a Woman and not to his Disciples A. 1. More generally 1. To shew his Prime and Particular regard to a Soul excelling in Love to God did he first shew himself to Mary Magdalen to whom much had been forgiven therefore she loved much And 2. it was to proceeâ— in God's usual Method who standeth not in need of the Wisdom Ability and Excellency of Men to work his Designs but doth it for and in Babes and by them to and for others 3. Again to give preference to the Holy Zeal and Fervour which
Garden which he had often frequented The Judgment Hall where he had been reviled crown'd with Thorns mocked scourged and condemned Also Calvary where they mercilesly crucified Mercy it self remained all Monuments of the greatest Love and Patience and extream Malice and ferine Cruelty In this City which should have worn Sackcloth with these sad Objects and under these Rulers were they to dwell and be confined 4. 3. With respect to the time being that of the Bridegrooms being taken from them of their having Tribulation ten days the time when their Enemies were Flesht by having their Hands Embrewed in the Blood of the Lord Jesus As cruel wild Beasts tasting the Blood of their prey and the time before descending of power from on high to revive them 5 But they must wait on this service in this place at this time signifying to us that the time of the Christians Life is the exercise of Faith Obedience and Trial of the sincerity of Love a time of beholding sad Objects as was this of theirs of hearing sinful sounds the being harassed by Oppressive Rulers converse with or amongst malicious ensnaring dangerous Enemies inward Terrors and Tempests and outward Storms and Outrages from the powers of the dark World 6. So that the distressed Soul can find no succour or guidance from the Imaged Powers of the outward Astral World but must sink down from them and constantly wait the Breathings of the true speaking Light World left if the outward Magia be our level design and home the dark Magus do by it insinuate into us and we thereby form the will of the Spirit of this World into our Eternal Souls which neither can â—â—ed them cloth them nor guide them but if thus they proceed till the four Elements fall off they shall find themselves miserably cheated This waiting of the Apostles directs us therefore to wait for the Whispers of the Word behind us so call'd we having gone out from it and turn'd our Backs on it Q. 145. What is the Feast of Pentecost How was the shedding or pouring forth of the Holy Ghost effected And how did the Bands of the Tongues of the Lords Disciples become unloosed A. 1. Our Fall in Adam brought us from the Paradisical Feasting to the toilsom Life to a state affording no other Food for the four properties of our first Principle which was the Centre of the Soul but the third Principle Which is rightly a feeding on Ashes and a Shadow If Men can live by looking on their own Picture so might Adam's Soul by the third Principle It was worse with him than it is with an Elementary Body who can subsist a little while by feeding on it self 2. Now the Feast of Pentecost was bringing back through the Lords Incarnation the vertue of the holy World viz. the Paradisical Bread and Water of Life for the Soul to feast on The true Flesh and Blood of Christs Heavenly Humanity this pure Water of Meekness is in the Soul a Well of Living Water springing up to Eternal Life 3. The pouring forth of the Holy Ghost was thus effected The Darkness into which the Soul had cast it self caused a violent anguish that anguish of its own Nature generates a fierce hungry Fire And higher than this the Humane Soul of its own ability since its Captivity goeth not Now such Souls as can get no satiety in the Spirit of their will from God but go to the third Principle do as Sâ—ul who waited not for Samuel but considering his streights Offered a Burnt-offering himself and so lost the Kingdom But so did not the Lords Disciples for they waited till the Lord came Where is he that learneth the lesson this Mystery unfoldeth He shall hear and understand the things which none of the divided Languages can possibly express and sometimes may see and penetrate what it is not lawful to utter 4. Pluck out the Earthy guessing and pretended seeing stop the Ear against the delusive Charmer then shall not the outward Reason like the Sun dazle nor Thunder or the roaring of the Sea amuse the raging Waves shall be countermanded and thy Ark will be in inward Tranquillity 5. The pouring out of the Holy Ghost did enkindle the Souls Anguish and Fire into a Light and Divine serenity of meek Love Now as the blinking Lamp flaming from a small spark enlighteneth a little Boom and the greater Fire of a Torch yields a more eminent Lustre So the greater the Anguish the greater the Fire and the greater also is the Light when the Lord enkindles it to a Love flame that according to its exalted vivacity it be proportionably as it weâ—e Tinctured reaching hard after the Resurrection from the dead 6. Now were the Bands of their Tongues unloosed by their opening the power World in this World for by how much we are by wrath and death Captivated by so much are we impotent But where the Spirit of God unites with Mans Spirit it frees him from all restrictive Ligaments that with the Word there may be power But the following Question â—reating of this Suâ—â—â—ct â—oâ—â— is not â—eresaid to this third Branch Q. 146. How is the difference or distinction of Languages among them to be understood that they have all at one instant spoken all Languages at once in one sence so that people of all Nations understood them A. 1. Man's Fall cast him from the unity into the multiplicity Before which Fall he stood in the one holy power his Word being in God was by his Almightiness Mighty ruling in through and over the multiplicity his Words were as many Arrows in a Quiver penetrating all things As the Arrow out of a Bow of Steel doth the Air. But Mans Fall into the multiplicity disarm'd him render'd him impotent only some have a little power to see into one property some into another but were all Mens Abilities united it were but some pieces of the multiplicity far short of the Unity 2. Man is an Image of the whole Trinity and the Astral and Elementary Worlds Image Heavenly Things and Places while Man therefore kept his station he was in the Divine Centre but his departure thence dejected him into the circumference Wheel of Nature or Out-birth thenceforth was the Centre or Holy Fountain hid 3. The Lord Jesus Christ as he is the only Begotten Son of God is the Eternal speaking Word which may be understood to be Eternally generated out of the Eternal Father or first Principle as our four Forms or Anguishes generate naturally the Liberty or Light which is call'd the fifth This is the first Word the creating speaking holy Word from Eternity 1 John 1 2 3. 4. The next is the created Word the holy World wherein the Almighty Word doth through the Virgin of Divine Wisdom Image himself It may be compared to a holy Eternal Book whereof the Angels are Golden Letters sounded in Divine Harmony In which Book the Almighty with delight reads his own glorious ineffable tremendous
the Lamb was eaten as in haste and with bitter Herbs The Supper as in a Table gesture of such as have attained rest not by violent killing as That but by a free Issue of the highest and sweet Tincture as is That producing Bread and Wine and remaining in them 2. So high is it that it hath been thought by some of the Learned tho' erroneously that the Spirit of Wine is the true Fire of Nature 3. That it might be a Medium for conveyance for so great was the Precipice down which Man fell that he must be followed or for ever lost but tho' he fell into the Mortal Elementary State and the Elements of Bread and Wine blessed for his use yet these are not the Medium The Tincture is a Virgin a Servant to Virgin Sophis who tho' it be not purely Divine yet is such a Servant indeed as in whom is no guile 3. The Tincture whence issueth the Corn and Vine is the middle Earth betwixt the Heavenly or Paradifical Earth as the most superior and the Mortal as the most inferior This is therefore the proper Medium Here the Souls fiery hunger in the Promise meets the Divine Love and Grace the Living Word or Power World bringing in and with the Flesh and Blood of Christ's Heavenly Humanity which is the Emmanuel the Hope the Joy and Eternal Spouse of the Fire Soul and the Lord Husband and Crown of the enlightened renewed meek Spirit fore here the two Tiâ—ctures are united for â—ver and is neither Male nor Female but our Christ is all in all Q. 157. Whether is the True Testamentary Enjoyment or Participation bound meerly to the Apostolical Practice and Observation or whether also men may have Power or Authority to alter and change This Ordinance as is done now-a-days A. 1. Amongst men the Law making Power only hath Authority to change and alter Laws And a Testator dying no one may alter the Will and Testament ratified by the deceased On much higher and surer Reason is it therefore that no man or all men may alter or change This Ordinance or reject any of God's Institutions no more than two or three School-boys can root up the Basis of Philosophy or two or three Thieves or other Criminals change the publick Statuâ—es of a State or Kingdom 2. This will be acknowledged in words but when men come to measure Heavenly Mysteries by the Form of Words and Those Words by the Standard of Reason and That Reason corrupted by their Lusts disputes are raised without end and Obstinacy is the Disputant for the unregenerate man hath a perverse Will so that such of them as can attain the most exact Form of Godliness are only thereby the more confirmed in their Ungodliness 3. Could such do every Outward Ordinance with direct exactness of every gesture speak the words and only those spoken and done by the Lord himself without the Regenerating Spirit of Christ they would transgress the Rule still be in the Livery of Christ Traitors to Him fight against Him under His own Banners the Lord's Supper will be to such as the Sop to Judas who did after kiss and betray Such men receive the Heavenly Dews but bear fruit to self and That fruit the Grapes of Sodom they err in every work of their hands their very plowing is sin their Metonymies and other Tropes are airy distinctions of the words of the Institution like the endless Genealogies of the unbelieving Jews 4. Thus we see men guided by the Properties of the first Principle clothing their Hypocrisie by the Images and Maxims of the third do turn That blessed Ordinance which was to be as a Bond of Peace into Enmity And what wonder they should endeavour to impose their dark notions on others by hostile force as wild Beasts are to be dealt with not having the Light of the second to guide their Understandings as Children of the day But the new Nature of Gods Child is fed by that whereof it is Begotten and because the love of every such is sincere their hunger is earnest and is in proportion satisfied as it is in power and vigor excited Q. 158. Whether also is the Testament powerful in the alter'd or chang'd Ordinance or not A. 1. The misapprehending of this Question may either on the one hand encourage to make unwarrantable alterations arbitrarily or persist in them after being found to be such Or on the other hand unnecessarily to decline all Communion or despair of Vertue from the Ordinance because something said or done at the Administration seem not expresly commanded in the form recorded in the Institution Wherefore 2. To make way to the Answer 1. Something must be said to the Institution of the Sacrament it self 2. Something to the partakers 1. In the Sacrament are 1. The Form and Materials 2. The Force and Vertue 3. The Medium 1. The Form and Materials are meant in the words take eat this and take drink this this intends the Elements or Accidents of Bread and Wine 2. The force and Vertue meant by the words this is my Body is my Blood viz. are that Heavenly Flesh and Blood of Christ the Food of the Eternal Soul It is Christs Spiritual Humanity whereby he doth substantially inhabit the Souls of all who open to him their hungry and thirsty Mouth sups with them and is himself the true Bread and Water of Eternal Paradisical Divine Life 3. 3. The Place or Medium and this is not Christ himself tho' in his Heavenly Humanity he is not shut out of any Heaven for he is in or rather is all Heavenly Places Also the Medium neither can be the Elements of Bread and Wine for they are Mortal Accidents not Substances But the Tincture whence groweth the Bread and Wine is the Medium for that is Pure and Immortal and for the sake whereof the Idea of the Creatures shall be raised into the Glorious liberty of the Children of God 4. Something preparatory to the Answer is concerning the partakers of the Sacrament be the subdivisions how many soever there will be found at last but two sorts The Wise and the Unwise both call'd Virgins The one really and in Heart the other feigned and only in shew The one those of the day generated in the Glory and Love of the second principle the other of darkness in the works of the first principle 5. The Child of wrath can eat only and drink the Elementary part which hath in it the good and evil properties the Imaged Powers of Wrath and Love extending only to his Mortal Elementary Life wherewith neither his Eternal Soul nor Eternal Spirit of the Mind are really fed but starve and therefore so eats he and drinks he Damnation to himself not discerning the Lords Body viz. not receiving nourishment from the Heavenly Food the Lords real Body but only the Elementary And his Astral or Siderial Spirit cannot receive so much as the pure Medium and keep it
seen in raging furious desperate men from thenceforth wanting a Mouth capable to eat Paradisical Food therefore God cursed the Earth that it also should no more be able to produce nor be intrusted with Living Holy Fruits of the Heavenly Power-World for the Heavenly Humanity once withdrawn Man was no longer a Subject Member Citizen or Child of God's Kingdom but a Beast and in the Bestial Astral and Elementary Kingdom at Enmity with the Holy Pure Sweet Eternal Order 5. Therefore Christ taketh the Kingdom by bringing again the holy disappeared Power-World or Heavenly Humanity into the captivated dark debilitated Humanity call'd an Ingrafted Word also a Seed growing to a Tree A Leven levening the whole A Refiner and is as a sparkle enkindling the whole and as in germination of a Seed the gross matter given it from the Elements dieth or as of the burnt Sacrifice the Elementary part is by the fire of the Altar separated into a Vapour and Salt Just so Christ entred the corrupted Man and leading it through Death became the true Separator He brought the holy Virgin Image the alone Heavenly Virginity which is signified by the Salt thrown by Elisha to heal the Fountain not only the Stream For This Divine Power healeth the Tincture and the Tincture being cured like the healed Spring by its new got Magical Might and Puissance is a Co-worker with God in regenerating the whole Man As the Subterranean Fire doth draw one way with the Solar Fire in propagating and advancing the Generation of Metals ejection of Fountains and sanative hot Baths 6. This Kingdom is not taken but purchased by the Blood of the King of it and what this Blood was see the 124 Answer 2 6 8 and 9 verses but this Kingdom is such that it is the scope of all the Writings of the holy Ones from Adam the first Man to the unknown day and hour of the end of this dying World Men who would fain be Atheists have said the great ingredient of their mortal fatal contagious Madness hath been the observing how little affected the Conversations of such shew them to be who profess the knowledge love and fear of an Infinite Powerful Omniscient and Omnipresent Glorious and Gracious Father Son and Holy Ghost thinking they could not so converse did they indeed believe what themselves say 7. But the reason thereof hath been the deceiving Spirit for there hath all along been such Sacrificers as Cain such as have the Faith of Simon Magus the Prophesyings of Balaam the Humility of Ahab the Repentance of Judas the Abstinence of the Foolish Virgins the priviledge of the Tares to be the Guest without a Wedding Garment the Branch yet wither'd and cut off the Wife but Divorced the Building without Foundation those who after cleansing take seven worse Spirits whose goodness is like the Morning Dew Stars but either fallen or wandering ones Teachers but yet at last Cast-aways All these professing themselves of Christs are really of the Devils Kingdom 8. For that which these attain is at highest but Faith as it is an act of the understanding which gives a false faint Light without Life and Heat while the Faithful Subjects are actuated and moved by a Faith that purifieth the Heart and subjecteth the Will proceeding from strength to strength for as purifying Faith worketh from Love so it increaseth Love Simplicity and Innocency and there is founded the Kingdom of Patience It is true Mahometans the dark Ethnicks and Barbarians call those things Vices and those Vertues which we call so and by that Rule They accuse or excuse themselves or others But the Doctrine of our Lord Jesus Christ the Son of God not only condemns our evil but tenders us Life Eternal it kills us to save us that is it sends us out of our selves by resignation of our separate perverse will that we may be regenerated unto the holy universal comprehensive will Whereby is obtain'd and convey'd not only self-abasing but purging and saving Mercy of Free Grace as only of meer Alms from God This Grace proceeding from pure pity and undeserved goodness is of all things in the World the most disagreeable to Mans unmortified proud Heart most cross to his own will therefore the most sublimely divinely true 9. Faln Mans dejecting himself may be call'd Humiliation Anguish and a Spirit of Bondage but the top of this is but uncloathing the Man who is thereby neither wash'd nor cleansed but the Conscience still polluted the proud Devils must yet see their own deformity with Anguish thus this Spirit in Man shuts him up in the first four Forms or Properties But it is the Spirit of God by the Faith of the Gospel which is generated in the fifth growing to a Flame of Love by the Holy Blood of the true second Adam only washeth the Soul and sprinkleth the Conscience from dead Works How miserable then must those Men be who are willingly ignorant of the power and infinite value of Christs Heavenly Blood and yet themselves undervaluing it are pretended Perfectists yet declare so great an aversion to this as if they would know nothing of that which the Apostle Paul desir'd only to know Contemning the inquiry into that Mystery which the Angels desire to look into But to help the sincere Mind towards the Understanding of the Heavenly condescention in the Lords Incarnation the reperusal of the 106 Answer is seriously recommended And what kind of Subjects Christ taketh into his Kingdom are Character'd in the 117 Answer from ver 3. to the 8th And what the inestimable Blood of this Lamb of God is see the 77th Answer ver 7 8 and 9. The Kingdom is taken by the Glorious King of it without hands As the Angel saith of the Stone to Daniel even as the outward Sun conveys not his Light and enlivening Heat by the violence of stormy Winds but is calmly and sweetly his own Vehicle under whose glorious dear Sway and Scepter may the Lord bring our whole Man and every part of it for ever that this which is the Kingdom of Gods patience may be that of his Power concerning things pertaining to this Kingdom the Lord discoursed with his Disciples in the forty days after his Resurrection But yet this Kingdom suffereth violence tho' it doth none and the violent take it by force for it requires that all diligence be used that Men work out their Salvation with fear and trembling that they ask seek knock search dig watch fight strive wrestle suffer wait comparatively hate Father Mother Wife Child and our own Life Pray without ceasing looking to Jesus c. for as the King entred by the Cross so must the Subjects Q. 166. What is the true new Regeneration in the Spirit of Christ Is it done in this time or after this time A. 1. Here is a question consisting of two parts 1. What the true new Regeneration is 2. What time is it wrought in Both of them are secrets the first done by
the Almighty Power of the Holy Ghost the latter perfected and consummated by the same Power concurring with the Gracious Providence of Infinite Wisdom The first so great an inward Divine Work as none but such in whom it is wrought can speak more of it but as Parrots so that the Experimental Work only enables rightly to see taste feel and know it And the Spirit working it can only rightly open the Mouth and guide the Hand to tell and describe it And this being spoken in the plainest simplest way can yet be received and profitable to such only who by the same Spirit are not only enlighten'd but made alive by the new Regeneration 2. Therefore in answer to the first part of the Question we are to know that God made of one Blood all Nations of the Earth and all Men in one Principle viz. the third consisting of the first four Properties for its Root But the second was Mans Paradisical Garland his Heaven his Crown and Divine Image This our Root and common Father the first Adam suppressed extinguished and caused to die and disappear Thenceforth Man became like the Cursed Earth whereof some plats bear Thorns and Briars others fetid Weeds others poysonous Plants others less noxious Products according to the prevalency of every of which the plat is named So some Men are hurried by the impetuous storms and fury of the four Anguishes of the first Principle and so are Devilish others are swallow'd up of the voluptuous Lusts of the Elementary Spirit and thence rightly called sensual others steered and regulated by the Maxims of the Siderial World and these can be no more or better than Earthy 3. Now out of all these the Divine Power ingenerating Faith not only acting in the understanding but swaying the Scepter of the Will also self-denial both as from abhorrence of the defiling self and also from self-interest property and self-pleasing which is as the Flower of Grass then cometh a hunger after the unseen Manna which is the Root producing the meek resignation of self-pleasing desires patient submission to the Cross which as it were insensibly enkindleth in the Soul the sweet dear silent retirement rest and peace the passing into the fifth form and this walkt in gradually regenerateth and tinctureth the dark perverted Soul with the noble new universal Power and Might And these are as different according to the procedure of Men as years distinguish the growth and stature of Children But done so silently by the Holy Spirit in Mans Spirit as the Blossom issueth and after it the Fruit. 4. The true new Regeneration in the Spirit of Christ is always new and that continually and successively renewed if indeed it be true not as the natural Birth of Children into this World who are so Born but once but rather as the growing of the Embrio in the Womb to a formed animated perfect Child Nor as an Arrow flying through by the force of its first push but as a Ship sailing through successive Perils and always returning to its latitude from various aberrations and passing through raging Surges as over so many Deaths Or as young people recover out of escaping from and through many Sicknesses and Relapses For the Lord himself teacheth saying to his Disciples who none doubts were before that converted Except ye be converted and become as this little Child ye cannot enter into the Kingdom of God Which then they were not for their quest was who should be the greatest thus tho' Metal upon Metal be false Herauldry Conversion upon Conversion is true Christianity 5. Nor is this less plain and evidently real in it self to the Children of the day tho' Nicodemus the Night Visiter misunderstood it than that the outward Suns Diurnal appearances on the Earths Revolutions make so many new days and every advance of the new Born Soul towards Perfection is such another thing than was the former as this Harvest is than the last was for the Soul can no more continue to grow by the first stirrings of the Heavenly World in it than the Body be nourished and supported by the Food it received the last Month or the Plants by the Rain they imbibed the last year or the Manna gathered one day be Food the following day when grown Verminous Thus God saith Behold I make all things new 6. Such therefore who pinfold their apprehensions of the new Regeneration by the Gage and Glass of the Natural Birth of Children may as equally infer the Mortification or Dying to the corrupt Man to be one only act Contrary to the Apostle I die daily Whereas we both die daily and are daily regenerated as Night and Day Winter and Summer are successively perpetuated Among the Roman Ecclesiasticks their Novices are under an absolute Arbitrary Subjection to the Tyranny of their unaccountable Superiors but the higher the Soul advanceth to the superior parts of true Regeneration the more simply and resignedly obedient is he till he actively passively and compleatly become as a little Child 7. And now to the second part of the Question Is it done in this time or after this time It is answer'd in the immediately preceding Discourse on the first part of this Question That the Regeneration is not wrought by one act as neither is Mortification done at once but gradually by little and little effected as a Summer hath its Spring a Day its Dawning a Vintage its sprouting out Obj. 1. â—8 Is it objected Omnipotence may perfect the Regeneration at once by one single act A. Without the Censure of confining Infinity it 's queried on what Ground is this presumption Built God shews us his way by all his gracious Discoveries for instance that of the Creation of the Out-world leads us as by the Hand to the view of the progress of the new Creation in which not to touch particulars which were repeating what is elsewhere done and digressive it may not be denyed but the Light call'd for at the beginning might have been multiplied into the inkindling of the whole deep that all had been as a Sun and so the alone figure of the Heavenly World but how then had this Out-birth figur'd both Worlds or both Principles wherein the seven properties should impress themselves in their distinct powers Therefore was that Light collected and the place of the Sun ennobled with the preheminence of the Empire of the Out-world as the Representer of the Holy Infinite second Principle the Son of God And the Darkness which before covered the Deep was conserved by condensation of the Terrestrial Globe whereon we creep and the Crassitude of the other Stars to figure the Infinite Eternal first Principle whereinto according to the dark impression thereof Man fell and out of which he is gradually recover'd as by way of similitude the Suns lustre attenuateth the gross Air by his continual variation by steddy orderly and regular approaches toward either Tropick Obj. 2. 9. But God new regenerateth the Spirit of Christ in
Man at dissolution of the outward Life at one instant and by the same dissolution is it effected and compleated A. What Omnipotence may do is not for vile dust to comprehend for it is written I know thou canst do all things and the Thief on the Cross was a Monument of unsearchable Grace yet by the words of that Thief there seems not only a preparedness but a good degree of Conviction of guilt penitence sence and anguish under it inlightening to know the Lord Jesus Faith to direct and fortifie his petition and a seeing the unseen Kingdom yet so late a Repentance tho' thus manifested is the one only singular president on Record Q. 10. But it may be enquired what the dissolution of the outward Life of its own Nature contributeth hereunto A. It must be acknowledged that it banisheth for ever the outward Objects of our misimployed Affections and yet it followeth not that it takes away the desire gust or lust after them for the breaking of the outward Life or Elementary and Siderial Man or the Obligations and Ligaments of our Souls and Spirits is but as taking away the Skreen and opening to us the two inward Worlds which is as the unraking of Fire and enraging the Souls native forms of the unregenerate which the Astral and Elementary Man had been before the separation a mitigation of the Anguishes of so far is Mans dissolution from contributing to a Foundation or Beginning of the Divine Birth As it may be conceived by noting that tho' a proper Soil and apt Season may shoot a Mustard-seed sown unto a tall large stature Yet the richest Soil concurring Elements liberal Season benign Astral Influences with the Solar Rays uniting transmute not Tares into Wheat Thistles into Fig-trees nor Thorns into Vines 11. But where the Soul like Flax only smoketh with the Holy Fire and the Souls Fire is irradiated with true tho' weak Divine Light rightly directing the Eye of the Mind Causing the Will and Affections to press forward mourning sowing in tears smiting on the Breast in Anguish heaviness and good earnestness the dissolution of such a sincere beginning Pilgrim may be but as plucking up a Thorn Hedge to make the way more accessable disburthening an over-laden Ship the better to secure the whole the alighting from a froward unbroken or tired Horse which will neither carry the Rider nor can be carried by him So unsuitable a Companion doth the Soul begun to be regenerate find his Body with the distrustful cares distracting fears worldly sorrow and hateful pollutions thereof And so adverse are the Maxims of the Sensual Man to those of the New that they are on terms of Hostility so that if we live after the Flesh we shall die but if by the Spirit we mortifie the deeds of the Body we shall live The Body's Vileness is pointed at by that Statute in Moses that the Holy Anointing Oil was not to be poured on Man's Flesh tho' not only both the Altars the Table Laver all the Vessels and Candlesticks but also the very Tabernacle was to be anointed therewith 12. How much are we less provident than the Brutes who know and use their season the Stork the Ant c. and under flattering Hopes of doing all at last neglect all for ever but when Harvest is come begin to sow regardless of what is written To day if you will bear his voice harden not your hearts But besotted lost Man will promise himself that it is enough at death that the Priest can absolve me Others to say I believe Christ hath done all for me or because they acknowledge that all are sinners indulge themselves to be always sinners neglecting the great End of their Creation and of Divine Patience till the Creator is calling them for Accompt of His betrusted Talents as if they would then work out their Salvation when themselves are passive and unable to action and the night come when no man can work Obj. 3. 13. But we are told and that by some who detest the Roman Purgatory that something may be done to compleat the perfection of separate Souls after their separation from the Mortal Body who produce several Texts out of the Old Testament and out of the New also out of the Apocryphal antiquity to point at it or rather expresly to confirm it as out of the Old Deut. 26. 14. Isa. 61. 1. Zech. 9. 11 12. out of the New Matth. 12. 32. 2 Tim. 1. 18. 1 Pet. 3. 19. 1 Pet. 4. 6. out of the Antient Writings call'd Apocrypha 2 Esdras 7. 37. Ecclesiasticus 7. 33. 2. Maccab. 44. 45. Let us therefore post-pone the first step to the New Birth till our bodily Letts be removed when without the obstructions of the Rebel Passions ending with cutting of the Temporal Thread we be adapted thereunto A. The Objection supposeth not that one who at separation of the Soul from the Outward Body after rejecting the Gospel being in fixt Enmity against God and the Kingdom of Resignation is remediable nor suggesteth that he who soweth himself a Tare Thorn or Thistle shall rise a Wheat Corn Vine or Fig-tree how therefore may it seem incumbent on me to oppose my self to the dint of the Texts produced 14. But rather as the Lord Christ in answer to the Question of the Disciples Wilt thou at this time restore the Kingdom It is not for you to know the times and seasons which the Father keepeth in his own Power but prophesieth and chargeth on them on that occasion their immediate concern and business How much less is it for men to know what the operations of Father Son and Holy Ghost will be in perfecting separate Souls when out of the Circle of Time and Seasons For so strong a Fort hath Satan built in mens resolute Self-wills so impierceable are their Rocky Hearts that like Leviathan they laugh at the shaking of the Spear and as the Servants of Atheistical Benhadad diligently catch every word seeming to favour their flattery of Impunity that they may treasure up wrath by impenitence more and more against the day of wrath 15. To these am I sent with happy Tydings that howsoever the Abyss of Mercy hath winked at the faults of the days of Ignorance yet now commandeth he all men every where to repent also with heavy Tydings that if in this their day they neglect so great Salvation how shall they escape Which Question none in Heaven Earth or Hell answereth Again if they that sinned against Moses Law died without Mercy and it might seem the bottom of Misery to die a merciless Death of how much sorer punishment shall they be thought worthy who have trampled under foot the Son of God and blasphemously counted the Blood of the Covenant an unholy thing and done despite to the Spirit of Grace of how much sorer punishment is that Question but which either is unanswerable or which Eternity can only unfold 16. A murthered Body is the sorrow and pity
Eternity as a nothing and yet is all 3. But if it becometh apprehended then it is entred into Reason as into a Prison where it works the wonders in the Fire of Nature but in the Liberty the wonders of God and so is the Companionness or Play-fellow of Sophia the Wisdom of God CHAP. II. WHY Faith and Doubting dwell together 1. Tho' Faith is God's Image viz. the desiring seeing and mind an Eternal Figure yet in the time of the Body it may change it self into the Anguish Fountain 2. For Faith in its original is only a Will which Will is a Seed and that Seed must the Soul being a Fire-spirit sow into the Liberty of God and so will a Tree grow on which the Soul feedeth to allay and meeken its Fire and becometh powerful and giveth still its vertue to the Root of this Tree which groweth in the Spirit of God even into the wonders of the Majesty of God and springeth in the Paradise of God 3. There is a continual vehement strife in Man while he is in the Tabernacle of this Earthy Life unless he so earnestly sink down in himself that he introduce the Lifes-fire into the Liberty of God and then is dead as to reason and liveth to God which is an highly precious Life and rarely found for it is like the first Image that God created The mortal only hangeth to it but this right Life is in another Principle and World and is the first right Paradifical Human Life 4. That Earthy Human Life into which Adam fell originateth in the Mothers Womb moving chiefly in Fire Air Water and Earth or Flesh tinctur'd inform'd and made rational by the constellations to pleasure or displeasure being no more but a Bestial life reason looketh no higher 5. Yet Man's great panting after a higher and Eternal Life is a Magick seeking a Mystery implanted at his Creation it lieth in Reason but Reason nor the Spirit of this World comprehendeth it not It is a secret Spring opening in another Principle hidden in the Anguish held captive by the Spirit of this World which the outward Lifes Reason hath might to suppress so that it is flifled cometh not to the light generateth not abideth hidden and when the Body breaketh the Will hath not wherewith to open the Mystery which Mystery is God's Kingdom but the Fire or Souls Spirit abideth in Eternal Darkness 6. The Mystery being God's Kingdom giveth a longing desire standing hidden in the Soul incomprehensible to Nature and hath its Root in the Souls Fire This Will is no parting or renting from the Soul but becometh one Spirit with God and so is the Soul's Garment and the Soul in that Will and Spirit is become environ'd and hidden in God tho' it dwelleth in the Body 7. This is the right earnest Faith a Child of God and dwelleth in another World It is not an Historical Will Reason knoweth there is in it self a desire after God and yet holdeth that very desire captive from entring into the Life of God in the lusts of the flesh in the Sidereal Magia saying To morrow thou shalt go forth to God introducing Self-ability of finding and is surrounded with Opinion and Conjecture keeping from the Liberty of God 8. But the Will that sinketh it self out from Reason into Obedience and Love to God is an obedient humble Child and accepted for it is pure and God's similitude And seeing God is free in himself from the Evil so must the Will and then tho' God be no accepter of persons nor will let sin into himself yet he will accept the humble free obedient Will for whatcomes to him into his Liberty he will not cast off CHAP. III. Whence comes Good and Evil Joy and Sorrow Love and Anger Life and Death 1. THO' from the Eternal Substance all proceedeth Good and Evil c. yet we cannot say that Evil and Death come from God in God is no Evil nor Death nor in Eternity doth any Evil go into him The Eternity manifesteth it self by similitudes 2. In the Eternal Nature is the Magia of Life where one Form desireth and awakeneth the other whence the Essences of multiplicity exist and out of which the wonders the Created Beings are generated and out of the same Fire of Nature the fierce Wrath proceedeth 3. In God's Will is a desiring which causeth the Magia out of which existeth the multiplicity yet the multiplicity it self is not God's willing which is free from all substance but in the desiring or longing of the Will Nature generateth it self with all Forms viz out of the Eternal Magia 4. What Spirit soever imagineth with the Will into Nature is the Child of Nature and one Life with Nature but whosoever goeth forth from the Reason of Nature with its will and longing into the Free Will of God and therein abideth is one Spirit in and with God and is God's Child and the Nature Spirit is God's wonder or Creature CHAP. IV. How to attain the Liberty of God How God's Image is destroyed The State of the Wicked after the dying of the Body 1. WHere our will and heart is there is also our Treasure Is our will in God's Will then have we the great Mystery out of which this World as a similitude is generated and have both the eternal and corruptible yea we bring the wonders of our corruptible works into the eternal 2. But if we turn our desiring from the Eternal into the Earthy Mystery our will is captivated and hangeth only to the Looking-glass and attaineth not the Liberty of God 3. And when the Body dieth the Soul retaineth the Image of those things in its Will-Spirit wherewith it is become infected be it Pride Covetousness Malice or any other abominations for the wicked Will having captivated and destroyed the Noble Image and lost the Liberty is the Root of its own Image and draweth the Mystery to it self VVhere on the other part the right VVill is regenerated in Christ and entreth into the Liberty for in the VVill through Faith we attain the Noble Virgin Image that Adam lost CHAP. V. Why the Wicked convert not What the most smarting thing in Conversion is c. 1. THE wicked multitude have the Noble Jewel hidden in them in the Divine Principle and can very well go forth with their VVill-Spirit into the VVill of God but the self-honouring life-pleasing them so well that they obstinately let the fierce wrath hold them Gods Spirit desireth the Soul setting its Magia towards it the Soul needs only to open the Door and it goetâ— voluntarily in 2. But the most smarting bitter thing in Conversion is to break the Will-spirit from the Earthy substance and its Treasure the beloved Lusts and Self and from falshood by sincere earnest turning about of the Will into Gods Love which is the Divine Mystery that Gods Spirit may blow up the Divine sparkle And this must be or he is but a Bestial Man a Jugler and