the things vvhich vve perceive in this corruptible vvorld to be transitory are in the spiritual invvard uncreated world Eternal in Substance and cannot but endure for evermore which if it were considered we should find what all things are for they are to be found within our Souls and with our Inward Eyes and may be plainly seen discerned and known and so the holy Scriptures as we come to a greater measure of the knowledge of the Things not only that they are but what and how they are as this Author teacheth would come to be understood as to all those Mysteries of the Gospel of Christs Eternal Redemption and Salvation which he hath purchased for all Man-kind then which there is not any thing comparably desirably to be known by any of the Sons of Men which are here fundamentally and particularly explained more then in any other Book of the Authors wherein thou wilt find such Mysteries discovered as formerly thou couldst not have believed though one had told thee of them and which thou hast not so clearly understood though thou hast often read of them in the Scriptures And if all Jews Turks Heathens and others not yet true Christians should perceive the Things therein written they would instantly with willing and ready Hearts believe in God aright worship the Father in Spirit and in Truth and know the Only true God and Jesus Christ whom he hath sent and then be filled with Joy in the Holy Ghost and love Embrace and highly esteem the understanding of the Scriptures of the Old and New Testament which nnot many yet care to be assured they understand them aright by the true knowledg of the Things written of therein Though also the Ground of all Mysteries are in this Book laid open which being apprehended may bring us at length to the full understanding of all that the Scriptures do contein except in what the spirit of God wil conceal as what the seven Thunders in the Revelations sounded forth which yet wil be made known to that soul what those things are that the Spirit wil not yet reveal but that the Father will reserve in his own power till the thing be neer to be accomplished though it may be understood by one or other holy soul in the Nature of the Thing with a Command not to make it known to others yet though we understand things never so perfectly in our Spirits souls heavenly Bodys in our Inward Man we enjoy them inwardly onely in assured hope but not as we shall do neither do we see them as we shall do when we so enjoy them as we do now this world with this outward Body both which wil be changed together at the End and though this body is sown in weakness at the resurrection thereof it is raised in power a spiritual incorruptible immortal Eternal body made conformable to Christs Glorious Body to such as have been partakers of him in this life this will be in that World where all Evil shall be done away first from sticking and adhereing to us as now in and by our Outward Man in this life and them also all corruption being done away as at the change of this world and resurrection of the Body that will be also released from those Clogs of imperfection which now hang on us Outwardly and on this whole now visible world and will do till all Things are separated by the Fire at the last day and every thing shall go to its own Place the wicked into everlasting Torment the Righteous to Eternal Bliss then Corruption shall put on Incorruption and God shall be all in all yet all things will remain to be what they then are though God will be all in Every one of them In the mean time we may attain Perfection in our souls spirits and new heavenly Bodys being therein truly members of Christ in us yet we should bring dovvn our Body dayly and Mortifie our Members that are on the Earth and learn to know how every one of us may justly account our selves even the Chief of sinners finding sin to be out of measure sinful and thereby strive through Godly sorrow to bring forth Indignation in us against it and how sinne dwels though we should not let it reign in our Mortal Bodys to obey it in the Lusts thereof and if by the spirit we thus mortifie the deeds of the Body we shall live for then we bring forth the fruits of the Spirit wherein we are perfect even in this life And because this Treatise will so exceedingly further us in these several divine Considerations let me desire the Reader for his own Benefit to peruse it seriously and he will find as I have done more then now before he read it he can conceive though I viewing my self in the Looking-Glass of my sins may finde just cause to acknowledg myself one of the unworthiest of the Children of Men. 1658. 25. December London John Sparrow The First Chapter Why the Becoming man or Incarnation of Iesus Christ hath not hitherto been rightly understood Also Of the two Eternal Principles and of the Temporary Principle 1. WHen Christ asked his Disciples Whom do the people say that the Sonne of man is They answered Some say thou art Elijah some that thou art John the Baptist or one of the Prophets 2. He asked them and said Whom say ye then that I am 3. Them answered him Peter Thou art Christ the Son of the living God 4. And he answered them and said Of a truth Flesh and Blood hath not revealed that unto thee but my Father in Heaven And upon this he made known unto them his Suffering Dying and Resurrection 5. To signifie that self Reason in the wit and wisdome of this world could not in its own Reason know nor apprehend this Person who was both God and Man 6. But he would for the most part be rightly known only those that would wholly yeild up themselves to him and for his name sake suffer the Cross Tribulation and Persecution who would earnestly cleave to him 7. As indeed it so came to pass then also That even while he conversed visibly amongst us in this world he was least known by the Wise in Reason 8. And though he went up and down in divine VVonders doing Miracles yet outward Reason was so blind and void of understanding that those great wonders were by the wisest in the Arts and Sciences of Reason ascribed to the Devil 9. And as at the time when he walked visibly in this world he remained unknown by the wse in their own Reason so he still remaineth unknown to outward Reason 10. From hence is so much contention disputation and strife arisen about his Person in that outward Reason supposeth it can reach fathome and search out what God and Man is and how God and Man can be one Person 11. Which strife hath filled the circuit and face of the Earth self Reason continually supposing
thou art and remainest to be one Spirit with and in the will of God in his Love 127. Let the Evil Adam be gone there will a good and new one Sprout forth out of the Old as a fair Blossome springeth out of the stincking Dung onley have a care thou retainest the Spirit in God 128. Concerning the Evil Body which sticketh full of Evill Affections there is not much to be done if it be inclined to Evill do it the less good give it no occasion to wantonness 129. To keep it in subjection is a good Remedy to be full and frolick is at length to make the Ass perfectly to wallow in the Mirc where it defileth it selfe sufficiently like a Swine 130. To be sober and to lead a Temperate life is a Good purgation for the Evil Ass not to give it that it lusteth after to let it fast often so that it may not hinder Prayer that is good for it it is not willing but the understanding must be Lord for it beareth Gods Image 131. This Latine doth not relish well to the Rational World in the Lust of the Flesh but seeing that relisheth it not but drawes into the place thereof meer vain Earthly Voluptuousness and pleasure and swalloweth them into it selfe therefore is the Anger stirring in them that draweth them continually with Adam out of Paradise and with Lucifer into the Abyss and there thou wilt swallow and devour to the full what thou hast here willingly drawn into thy selfe 132. But thou shouldest not lay the blame on God if thou dost thou art a Lyar and an Enemy of the Truth God willeth no Evil also there is no Evil Thought in him he hath only one Source or Quality and that is Love and Joy 133. But his fierce wrath viz Nature hath many Sources or Qualities therefore let every one have a care what he doth every Man is his own God and his own Devil that source or quality which he inclineth himselfe or yeeldeth himselfe up into that leadeth and driveth him and he is the Work-master thereof 134. It is a great Misety that Man is so blind that he can not know what God is for all that he liveth in God 135. And yet there are Men that forbid such a thing that Man should not search what God is and yet will be Teachers of and for God verily such are even Teachers of and for the Devil that he may not be known The Sixt Chapter Of Adams Sleep How God made a Woman out of him and how he became quite Earthly also how God by the Curse hath withdrawn Paradise from him 1. WHen Man became weary and tired he fell into a sleep viz into the Magia it was with him as if he were not in this world for all his Senses or Thoughts ceased the wheel of the Essences passed into a Rest 2. He was as it were Essential Not Substantial he was altogether like the Magia for he knew nothing of his Body he lay as dead but was not Dead but the Spirit stood still 3. And then the Essences have their Effect and the Spirit of the soul onely seeth or discerneth and there is pourtrayed in the sydereal Spirit all whatsoever the starry heaven bringeth forth 4. And stood Magically in the Mind as a Looking-Glass on which the Spirit of this world Gazeth and conveigheth whatsoever it seeth in the Looking-Glass into the Essences and the Essences flow forth therein as if they did perform the work in the Spirit and pourtray it in the Spirit which are Dreames and Representations or Figures 5. Thus we are to know that when the Earthliness wrestled with Adam and that he Imagined thereinto he became instantly infected thereby and in his Minde became dark and stern 6. For the Earthliness began to qualifie or operate like water that beginneth to seeth by the fire the source or quality of the Starres became stirring and were now Lord of the Body 7. And now Moses saith very right God suffered a Deep sleep to fall upon him that is being his Will-spirit Imagined after Earthliness God let him fall down for he brought with the Imagination earthliness into the heavenly Substantiality and that the Spirit of God which is a Spirit of Light would not have 8. For Adams Spirit was a Creature and proceeded forth out of Gods Love-spirit therefore indeed it did not willingly leave him but the Earthliness had already captivated him 9. And when that left him then he sank down in impotency and fell home to the Third Principle viz to the Starres and the Four Elements thus he lay in the Earthly Magia and was not yet wholly Earthly 10. He lay in the Mystery between the Kingdom of God and of this world where both the Fiat's viz the divine and the Earthly were stirring in him and now the Two Kingdoms viz of God and of Hell were first in strife about Man 11. And so now if the dear Name JESUS had not been incorporated in Adam even before his Creation as in the substantiality of God wherein the Virgin of Wisdome stood wherein Adam was created he would indeed have slept still and have beene in the Earthly Death 12. And this is the cause why the Second Adam Christ must rest till the Third Day in the Earth in the first sleep of Adam and awaken or raise up the first Adam again out of the Earthliness 13. For Christ had also a soul and spirit out of Adam and the precious Dear word of the Deity together with Gods Spirit awakened and raised up again in Christs flesh the dead substantiality of the Sulphur viz the Body which in Adam was dead and put it again into the power of the Majesty of God and therewith US all 14. All those which with their Faith and Imagination in Christs flesh and blood in his Death and Rest go into the Earth they sprout all with their Spirit and will forth in the divine substantiality and are a fair Blossome in the Majesty of God 15. And God the Eternal word and power will at the last day awaken and raise up in himselfe with his spirit the dead Body which with Adam is fallen home to the Earth 16. For Christs soul and Flesh which is also our Soul and Flesh understand it right that part which Adam received out of the divine substantiality hath God through and in the Death of Christ separated from the Earthly source or quality and hath awakened and raised it up and introduced it into the divine substantiality again as it was before the Time of the World and Us in and with him 17. And we are onely wanting in our giving up our selves into it in that we suffer the Devil to with-hold us for our death is broken our sleep is become a Life and that in Christ and through Christ in God and through God in the Eternity with our Byss or Ground in the Abyss viz in the Majesty without or beyond the fiery
known to be Earthly and therefore it was called Paradise as a sprouting through the Anger where the love of God sprouted through the Anger and bare fruit as the Language of Nature clearly uuderstandeth the same without any Exposition or far fetch'd Meaning 52. And thus we are further to understand how God dwelleth in this world and the world is as it were swallowed up in him It is impotent in him and he Omnipotent thus was Man also and thus he did Eat his earthly Eating was heavenly 53. As we know that we must be born again so the Paradisical fruit was born again out of the Anger into the Heavenly Essentiality 54. Or as we see that a good sweet hearb groweth out of the bitter Earth which the Sun qualifieth or causeth to be otherwise then the Earth had qualified or caused it to be so the Holy Man qualified the Paradisical fruit in his Mouth so that the Earthlinesse was swallowed up as Nothing and stirred not Man at all 55. Or as we know that the Earth shall at the Eâ—d be swallowed up and be no more a palpable body so was also Mans outward Bating he did eat the fruit in the Mouth and needed no Teeth for that for there was the dividing of the Power 56. There were Two Centres of the power in Adams Mouth each took its own the Earthly was changed into a Heavenly source or quality as we know that we shall be changed as to our Bodies and be turned into a Heavenly powerful Body thus also was the transmutation in the Mouth 57. And the Body received the Power for the Kingdom of God consisteth in Power and thus Man stood clearly in the Kingdome of God for he was immortal and a Child of God 58. But if he should have Eaten thus into the Guts and have had Such a Stink in his Body as we now Have I will ask a Reason whether that were Paradise and whether Gods Spirit did dwell in that whereas Gods Spirit was to dwell in Adam as in the Creature of God 59. His labour in Paradise upon the Earth was Child-like but with heavenly Wit or Ingenuity understanding and skil he might plant Trees also other Plants all according to his pleasure in all there would grow to him Paradisical fruit and all would be pure to him he did what he would and did all right 60. He had no Law but onely the Law of the Imagination or longing pleasure and delight that he was to place with or by his Spirit in God and so he should have continued Eternally 61. And although God had changed the Earth yet he had continued without necessity and Death all would be but changed into Heavenly Substantiality 62. So also is to be understood concerning his drinking the inward Man drank the Water of Eternal Life out of Gods Beeing or Substance and the outward drank the Water upon the Earth 63. But as the Sun and the Air suck up the water and yet is not filled with it so it was also in Mans Mouth it separated it selfe in the Mystery 64. As we conceive and certainly know and it is the whole Truth that God Made all things out of Nothing but onely out of his Power so all whatsoever was Earthly should in Mans Mouth go again into that which it was before the Creation of the World 65. The Spirit and power thereof belonged to Man but not an Earthly Body for God had once created him a Body which was Eternal and needed no Creating more 66. Hee understand Adam was a Princely Throne made out of Heaven Earth Stars and the Elements as also out of Gods Beeing or Substance A Lord of the World and a Child of God 67. Observe this ye Philosophers it is the true ground and highly known Mingle no School fictions with it it is clear enough Opinion doth it not but the true Spirit born of God knoweth it aright 68. All Opinion without knowledge is an Earthly folly and here understandeth Earth and the four Elements But Gods Spirit understandeth the One Element onely wherein the four lie hidden 69. Not four should rule in Adam but the One over the four the Heavenly Element over the four Elements of this world and thus we must be againe if we will possesse Paradise for which things sake God is become Man 70. Let this be told you Ye School-Disputers or wranglers ye go about the Circle and enter not within as the Cat about the scalding Broath which is afraid of the burning Heat so are ye afraid and ashamed before the fire of God 71. And as little as the Cat eateth the scalding Broath but goeth about smelling at the Edg thereof so little also doth Man eat the Paradisical fruit unless he go out from Adams skin which the Devil hath defiled and enter again into the regeneration of Christ 72. Hee must Enter within the Circle and cast away the skin of Reason and then he attaineth Humane Wit or Ingenuity and Undershanding and Divine skil and knowledge No learning doth it but to be born or regenerated in it The Fifth Chapter Of the Lamentable and Mâ—serable Full of Man 1. IFwe will rightly describe the Becoming Man or Incarnation of JESUS CHRIST it is necessary that we should set down the Cause why God is become Man 2. It is no small cause or for nothing as the Jewes and the Turks look upon it the Christians also are halfe dumb concerning it for indeed it must needs be a great Cause wherefore the unchangeable God hath moved himselfe Therefore observe this we will set you down the Cause 3 Adam was a Man and * an Image of God * a whole similitude according to God although God is no Image he is the Kingdom the Power also the Glory and the Eternity All in All. 4. Yet the Deepe without ground longed or pleased to manifest it selfe in Similitudes as indeed there were such manifestations which were done from Eternity in the wisdome of God as in a Virgin-like Figure 5. Which yet was no Genetrix but a Looking-Glass of the Deity and of the Eternity in the Ground or Byss and in the Abyss an Eye of the Glory of God 6. And according to that Eye and in that Eye the Thrones of Princes became Created viz the Angels and in the End Man he had again the Throne in himselfe as being Created out of the Eternall Magia out of Gods Beeing or Substance out of the Nothing into somewhat out of the Spirit into Body 7. And as the Eternal Magia Generated him out of it selfe into an Eye of the Wonders and Wisdom of God so he should and could generate another Man out of himselfe after a Magical manner without dividing or rending of his Body 8. For he was conceived in Gods longing Pleasure or delight and the Desire of God had generated him and brought him forth and so he also had that same longing to his own impregnating of himselfe 9. For Venus's
Nature 18. O Blindness that we know not our selves O thou Noble Man if thou knewest thy selfe who thou art how woulst thou rejoyce How woulst thou give the Devil his Arrant to be gone who day and night endeavoureth to make our Minde Earthly that we should not know our true Native Country out of which we are gone forth 19. O miserable Corrupted Reason if thou knewest but one little sparke of thy first Glory how wouldst thou pant after it 20. How very amiable and blessed is but the glimps of the divine substantiality How sweet is the water of the Eternal Life our of Gods Majesty 21. O! Most worthy Light draw us into thee again we are now with Adam fallen asleep into the Earthly source or quality O! come thou most worthy Word and awaken or raise us up in Christ 22 O! thou most worthy Light for thou art indeed appeared destroy and break now the Devils Power which holdeth us captive break the power and Might of the Antichrist and of Covetousness and deliver us from the Evil one 23. Awaken and raise us up O Lord for we have long slept in the Devils Net in the Earthly source or quality let us yet once see thy salvation 24. Bring forth the New Jerusalem It is Day why should we sleep in the Day 25. O! Come thou breaker through Death Thou Powerful Saviour and Conquerour and break in pieces the Devils Kingdom upon Earth Give us Poor sick Adam yet a Cordial draught out of Sion that we may refresh us and go into our true Native-Country 26. Behold all Mountains and Hills together with the Vallies are full of the glory of the Lord it springeth up as a sprout who will hinder it Hallelujah 27. Now when Adam was fallen asleep he lay in the Mystery as in Gods Wonder what it did with him that was done 28. Thus the incorporated or Imaged Name JESUS moved the Fiat again in two Forms viz in both the Tinctures of the Fire and of the Water 29. For this first Image was now fallen home to the Name JESUS in the word of Life and so now the word of Life was the Second Creator understand with the incorporated or Imaged Name JESUS which would become Man that severed the two Tinctures one from another viz the Tincture of the Fire and of the Light 30. Yet not wholly in the power but in the substantiality for i◠the Substantiality of the Tincture of the Light was the Sulphur of Venus of the Love in which Adam should and could impregnate himselfe The Fires Tincture gave soul and the Lights Tincture gave Spirit 31. Viz an Image according to the outward Image the fire-Life Imagined after the Light-life and the Light-life after the Fire-life viz after the Essential power out of which the Light shineth 32. This was in Adam but One for he was Man and Wife 33. And the word of Life took the Tincture of Venus with the heavenly and earthly Fiat from Adam also a Rib or Bone out of his Side as also the half Cross in the Head 34. Which is the Character of the Holy Trinity Marked by the word of Life viz with the Severe Name of GOD GOTTES which beareth such a Character T. 35. T signifying the Cross of Christ on which he should suffer Death and New regenerate Adam again and in the Name JESU introduce him in Ternarium Sanstum into the Holy Ternary 36. All these the Fiat took into it selfe together with all Essences of the Humane property as also the property of the souls Fire but in Venus's Tincture not according to the might and strength of the Center and Separated it into the whole form of Man 37. Thus was the Woman built with all Members of the feminine properties as they still have them For the Spirit of the great world Spiritus Majoris Mundi had now the strongest Fiat and figured the woman in such a form as it could in possibility 38. For the Angelical Form was gone the propagation must now be in A Beastiall Manner 39. And so also there was given to Adam being he was fallen home to the Earthly Magia a beastial form and shape of Masculine Members and Adams generating was given to the Fiat and that maketh a similitude of him out of him 40. If he had continued heavenly Minded then he had himself generated heavenly but now the Earthly Fiat did it and his outward body hecame a Beast he lost also the heavenly wit or understanding and the Power of the Omnipotency 41. Beloved Reader thus thou art to know that the Second Adam Christ hath not in vain suffered himselfe to be Crucified and with a Speare to be pierced in his side nor hath in vain shed his blood here lyeth the Key 42. Adam was broken in the Side by the Rib for the Woman into that very Side must Longinus's Speare with Gods fierce wrath come for it was come into Adam and out of Maries earthliness into Christs Side also 43. And the Blood of Christ must drown the fierce wrath and take it away from the First Adam for the Second Adam had also Heavenly blood that must drown the Earthly Turba that the first Adam might be whole again 44. Let this be told you ye Children of Men for it is become known in Ternario Sancto in the Holy Ternary and not in Supposition or Opinion it concerneth both Soul and Body take heed what you do 45. Thus now the humane propagation began in a beastial manner for Adam reteined the Limbus and his Eve the Matrix of Venus for the the Tinctures were divided 46. So now Each Tincture is an entire or total Magia viz a desirous longing wherein the Centre of Nature is generated and that in the Sulphur 47. Thus then in the Sulphur is again the desirous Magia together with the Tincture and yet can not come to Life except the Tincture of Fire come into Venus's Tincture and Venus's Tincture can awaken no Life it is too weak so that life cannot be therein 48. And both the Tinctures desire also the Life and so the vehement Imagination of Man and Wife beginneth so that the one desireth to mix with the other 49. For the power of the Essences willeth to be living and the Tincture driveth on that and desireth the same 50. For the Tincture is from or out of the Eternal Life and yet is shut in with the Substantiality and in that respect it willeth to live as it hath done from Eternity 51. And therefore the Man longeth after the Matrix of the Wise and the wife after the Limbus of the Man 52. The Woman hath a Watery Tincture and the Man a fiery the Man soweth Soul and the Woman Spirit and both 〈◊〉 flesh viz Sulphur Therefore is Man and Wife but one Body 〈…〉 together a Child 53. And therefore ought to continue together if they Once Mix for they are become one Body and whosoever mixeth with another or separateth from
fixed therein No O Man it is in another Manner 38. Let not Reason befool thee we understand somewhat else as little as God dwels alone in one onely place but is the Fulness of all things so little also hath God moved himself in one Sparkle 39. For God is not divisible but Totall Every where where he manifesteth himselfe there he is Totally manifest 40. Also he is not measurable for him is no place found unlesse he make a place for himselfe in a Creature yet he is totally neer the Creature without or beyond the Creature 41. When the Word moved it selfe to the opening of Life then it opened it selfe in the divine Substantiality in the water of Eternal Life it entered in and became Sulphur that is Flesh and Blood 42. It made heavenly Tincture which the Deity did close about and fill wherein the wisdom of God standeth Eternally together with the divine Magia 43. Understand it right The Deity hath longed to become Flesh and Bloud and although the pure cleer Deity continueth Spirit yet is it become the Spirit and Life of Flesh and worketh in the Flesh so that we may say when we with our Imagination enter into God and wholly give up our selves into him we Enter into Gods Flesh and Blood and live in God 44. For the Word is become Man and God is the Word 45. We do not thus take away the Creature of Christ that he should not be a Creature we will give you a simitude hereof in the Sun and its Lustre and take it thus 46. We liken the Sun to the Creature of Christ in a similitu de which is indeed a Body and we liken the whole Deep of this world to the Eternal word in the Father 47. Now we see plainly that the Sun shineth in the whole Deepe and giveth it warmth and Power 48. But now we cannot say that in the Deep without or beyond the body of the Sun there is not also the power of the Sun if that were not there then would the Deep also not receive the power and Lustre of the Sun it is onely thus one power and Lustre receiveth the other the Deep with its Lustre is hidden is hidden with its Lustre 49. If God would please the whole deep would be a Meer Sun it were but onely to be kindled that the Water might be sawallowed up and come to be a Spirit then would the Lustre of the Sun shine every where if the Fires Centre should but kindle as it is in the Place of the Sun 50. Know also that we understand that the Heart of God hath rested from Eternity but with the moving entring into the wisdom it is become manifest in all Places 51. Though yet in God there is neither place nor Mark but meerly in the Creature of Christ there hath the Total holy Trinity manifested it self in a Creature and so through the Creature through the whole Heaven 52. He is gone thither and hath prepared the place for us where we shall see his Light and dwell in his wisdom and Eat of his divine Substantiality his Substantiality filleth the Heaven and Paradise 53. Were we not in the beginning made out of Gods Substantiality why should we not also stand therein 54. As the Air and the Water fill this world and all of us enjoy them so in the hiddenness is the divine Substantiality which we enjoy if with earnest Imagining and with the will we giveâ— up our selves thereinto 55. And this now is Christs flesh and blood in the divine power for the Flesh and Blood of the Creature of Christ standeth therein and is one Beeing one Power one Spirit one God one fulnesse altogether undivided by any place yet in its own Principle 56. A swinish man will here say O how we will devour him O thou Ass first come so far that you may reach him for thou shalt not devour him with thy Earthly Mouth 57. He is a Principle Deeper and yet is the Outward He was in the Virgin Mary and also as to his Birth in this world and will also appear at the last day in all the Three Principles before all Men and Devils 58. He hath truly teken upon him the Earthly source or quality but in his Death when he overcame Death the divine source swallowed up the Earthly and took away its Dominion 59. Not in that manner as if Christ had laid off somewhat but the outward Source or Quality became overcome and as it were swallowed up and in that he now liveth he liveth in God 60. Thus was Adam also to be but stood not and therefore must the Word be generated and become Man and give it selfe up into the Substantiality that we might receive power to be able to live in God 61. Thus hath Christ restored or brought back again what Adam lost and much more for the Word is every where become Man 62. Understand it is every where opened in the divine Substantiality wherein our Eternal Humanity doth Consist 63. For in that Bodily Substance shall we stand in Eternity wherein the Virgin of God standeth 64. We must put on Gods Virgin for Christ hath put it on he is become Man in the Eternall virgin and in the Earthly virgin 65. Though the Earthly was no right Virgin but the Heavenly divine made it to be a Vigin in the blessing that is in the opening of the Word and Covenant for that part in Mary which she inherited from Adam out of the heavenly Substantiality which Adam made Earthly that became blessed 66. Thus the Earthly part in her onely dyed the other liveth Eternally and came to be a chast modest virgin again not in the Death but in the blessing 67. When God opened himselfe in her then she put on the virgin of God and became a Masculine virgin in the Heavenly part 68. Thus Christ became born of a right pure chast heavenly Virgin for she received in the blessing the Limbus of God into her Matrix in her Seed 69. She received no strange thing onley the Limbus opened it selfe in her in Gods power wherein Adam was Dead that in Gods moving became living 70. And Gods Essence in the word of Life entered in into her Limbus wherein the souls Center became opened so that Mary became impregnated of a Soul and also of a Spirit both heavenly and Earthly 71. And this was a Right Image of God a Similitude according to and in the Holy Trinity out of all the Three Principles The Nineth Chapter Of Maries Virginity what she was before the Blessing and what she came to be in the Blessing 1. IT is highly necessary for Us poor Children of Eve to know this for our Eternall Salvation lyeth therein It is the Gate of Immaâ—uel and the whole Christian Faith Standeth therein and it is also the Gate of the Greatest Secret Arcanum 2. For herein lyeth inclosed the Secrecy of Man in that he is the Similitude
into the heavenly divine source or quality 63. And therefore must her outward Man dye away from the Earthly source or quality that it may live to God 64. And therefore in that she was blessed and did bear the Mark in the Covenant her body not vanished departed or dissolved for the heavenly hath swallowed up the Eartthly and holdeth that Eternally captive to the honour of God and the Manifestation of his deeds of Wonder It shall never be forgotten in Eternity that God is become Man in her 65. But that some say she remained totally in death and quite vanished or Corrupted their Reason might well discern otherwise for that which is highly blessed is uncorruptible or cannot vanish away 66. Her heavenly part of the divine substantiality which she had in her blessed that is intransitory else it must follow that Gods substantiality in the Blessing were yet once more fallen and dead as was done in Adam for the sake of which dying indeed God became Man that he might being it to life again 67. Indeed according to the Outward Life viz according to the outward source or quality she died but she liveth according to the Blessing in Gods substantiality and also in her own Substantiality not in the Four Elements but in the root of the four Elements viz in the One Element which holdeth the Four Elements shut up in it selfe in the Paradise in the pure Element in the Divine Substantiality in the Body of God 68. Therefore we say that Mary was greater in dignity then Ever any Daughter of or from Adam in that God hath fixed the Mark of his Covenant in her and that she alone among all Eves Daughters hath attained the blessing viz the pure Virgin-like chastity which in all Eves Daughters was perished 69. But with her stood the Virginity in the Covenant till the word of Life highly bâ—essed her and then she became a right chast Virgin in which God became Generated 70. For Christ said to the Jews I am from above but ye are from beneath I am not of thiâ— world 71. If he were become Man in an Earthly Vessel and not in a puâ— modest Chast heavenly Virgin he had of necessity been of this World 72. But thus he became Man in the Heavenly Virgin and the Earthly source or quality did but hang to him for the Essence of the Soul was in us poor Children of Men become infected 73. And he was to introduce our Soul in the heavenly Essence in himselfe through the fire of God in Ternarium Sanctum into the holy Ternary 74. For it was for the Soules sake that all was done being it had been taken out of the Eternall therefore also God would not forsake it Question 75. Therefore if it be asked what kind of Matter it was whereinto Gods Word and Heart hath given in it selfe and made it selfe a Body whether it be strange Matter come from Heaven Or whether it was of Maryes Essence and seed Answer 76. This is our Answer That Gods Heart was never without Substance for its dwelling is from Eternity in the Light and the power in the Light is the Heart or Word which God hath spoken from Eternity 77. And the Speaking was the Holy Spirit of God which with the Speaking goeth forth out of the power of the Light out of the spoken Word 78. And that which is out spoken is Gods Wonder and Wisdome and this hath in it the divine Looking-Glass of the Wisdom whereinto the Spirit of God looketh and wherein it openeth the Wonders 79. Thus understand that the word which out of or from the Heart of God the Father was environed with the heavenly Chast Virgin of wisdome dwelleth in the heavenly Substantiality and hath in like manner opened it selfe in Maries Essence and Substantiality viz in her own seed understand in the humane seed and hath taken into it selfe Maries seed dead and blind as to God and awakened or railed it to Life again 80. The living Substantiality came together in the half dead to a Body not to a transitory which should cease or vanish but to an Eternal which should remain Eternally for here the Eternal Life became generated again 81. Thus the Substantiality of the Eternity in God of his Deepe without Ground and the Substantiality of the dead Adam in the Humanity became one Substantiality totally or entirely one Substance so that the Creature Christ with his Substantiality in like manner at once filled the whole Father which is without bounds limit or Ground 82. Yet the Creaturely Soul continueth and is a Creature and according to the Third Princidle viz as to the Creature this Christ is a Creature and King of Men as also according to the Second Principle a Childe of the Abyssal Father 83. Whatsoever the Father is in his Abyssal Deepe that the Sonne is in his Creature for the power and virtue in the Creature is with the power without or beyond the Creature one power one Substantiality in which the Angels and Men dwell 84. But in the Humanity it giveth also flesh and blood and therefore also it is and remaineth a Creature but uncreated yet generated as to one part out of God from Eternity as to the other part out of the Humanity 85. And God and Man is become one person one Christ One God one Holy Trinity in the Humanity and also in like manner Every where so that when we see Christ we see the Holy Trinity in one only Image 86. His Creature is an Image and out of or from us Men our High Priest and King our Brother his power and virtue is our power and virtue if we be indeed generated of God again in the Faith to him 87. He is not strange or terrible to Us but is our Love Tincture He is with his power the quickening of our Souls our life and our Souls delightful habitation 88. When we find him we find our Help or salvation as in like manner Adam should have found him but the suffered himselfe to be seduced and found at length a Woman 89. Then said he She is Flesh of my Flesh and bone of My bone and took her to him for a Companion so also when our Soul findeth him it saith that is my Virgin which I had lost in Adam when an Earthly Woman came to be out of it 90. I have now again found my love-Virgin out of my Love I will now never more let it go from me again it is Mine my flesh and blood my strength virtue and Power which I lost in Adam it will I keepe 91. O it is a friendly keeping a friendly qualifying or coworking beauty brightness fruit power and virtue 92. Thus the poor Soul findeth its lost Lights Tincture and its Love-Virgin and in this Spouse or Wife the Noble Bridegroom becometh found 93. For it hath longed after the Matrix of Venus but hath found onely a Masculine Sulphur and must
surface of the Earth or the stars and Constellations how one Star also one hearb excelleth another in power virtue and beauty also in the Ornament of its form so also the angelical World 74. For we shall be presented in a spiritual Flesh and Bloud not in such a form or manner as here 75. The spiritual Body can go through Earthly stone so subtile it is else it were not capable of the Deity 76. For God dwelleth without or beyond the palpable source or quality in the Quiet still Liberty his own substance is the light and power of the Majesty 77. Thus we must also have a power-body but truly and really in flesh and Bloud but therein is a Glance of the Tincture for the spirit it so very thin that it is unapprehensible by the Body and yet is palpable in the liberty Else it were a Nothing 78. And the Body is much thicker then the spirit that so the Spirit may lay hold of it and Eat it whence it maintaineth the spirit-Life in the Fire and giveth forth out of the Fire the Light of the Majesty and out of the Light again the Meekness in flesh and bloud so that there is an Eternal substance 79. Now if we thus finde and know our selfe then we see know and understand what God is and can do and what the Substance of all substances is 80. And we thus find how altogether blindly we are lead astray Erroniously in that Men tell us very much of Gods will and represent the Deity continually as some forinsik or strange substance which is far of from us as if God were some strange thing 81. And did bear onely some inclinable will towards Us and did forgive sinne out of Favour as a King pardoneth one his Life which had forfeited it 82. But no! hearken It is not Hypocritical flattery and seeming Holiness and to continue and abide wicked that is called for but it is said we must become born out of God or to be lost from God Eternally 83. For true Faith and Will must do it the will must earnestly enter into God it must attain heavenly Substance else neither singing Ringing Crying or flattering or whatsoever it may be called will avail 84. God needs no service or Ministry we should serve and Minister one to another and love one another and give thanks to the Great God that is to lift up our selfe in one Minde and Consent into God and make known his wonders to call upon his Name and praise him that is the Joy in Ternario sancto in the holy Ternary where the Eternal wisdome out of the praise giveth forth Wonders powers and sprouts 85. Thus the Devils Kingdom becometh destroyed and Gods Kingdom cometh to Us and his will is done Else all is but humane Inventions Traditions and doings in the sight of God an unprofitable thing a flattery or Hypocrisie and maketh no attonement or reconciliation but onely leadeth a Man away from God 86. Gods Kingdom must Come in us and his will be done in us and so we serve him aright when we love him from our whole Heart soul and all our powers and our Neighbour as our selves this is the whole service of God which he accepteth of us 87. What need we flatter our selves are we righteous then we our selves are Gods in the Great God and what we do then God doth it in and through us 88. If his Spirit be in us why do we so very long take care about Gods service if he will do any thing we should be willing and ready Servants he must be the Workmaster if a work be to please God 89. Whatsoever is besides that is Earthly built in the Spirit of this world we build that for the outward Heaven for the Stars and Elements which have their productions and wonders in Us and for the Dark Devil whom we serve with works without the spirit of God 90. Let this be said to you it is highly known No work pleaseth God except it proceed from Faith in God flatter how thou wilt yet thou labourest onely in this world thou sowest in an Earthly field 91. But if thou wilt reape heavenly fruit then thou must sow heavenly seed and if it cometh not to root in a strange field then thy seed cometh to thee again and groweth in thy own field and thou wilt enjoy the fruit thy self The seventh Chapter Of Divine or Spiritual SEEING or Vision how in this World Man can have divine and Heavenly Substantiality or skill and knowledge so that he can rightly speak of God and how his seeing is CITATIO SECUNDA The Second Citation Or Invitation of the Outward Reason of this world in the Outward flesh and bload 1. Question OUtward Reason saith How may a Man in this world see into God viz into another world and say what God is that cannot be It must needs be a Phantasy wherewith the Man tickleth and deceiveth himself Answer 2. Thus farre it cometh it can not search further that it might restâ— and if I stuck in that same Art then I also would say the same for he who seeth nothing saith nothing is there what he seeth that he knoweth and further he knoweth of Nothing but that which is before his Eyes 3. But I would have the Scorner and total Earthly Man asked whether the Heaven be blinde as also Hell and God himself 4. Or whether there be also any seeing in the divine World whether also the Spirit of God seeth both in the Love-light-world as also in the fierce wrath in the Anger-world in the Center 5. Doth he say there is a seeing therein as indeed is very true then he should look to it that he do not often see with the Devils Eyes in his purposed Malice and wickedness when he long before medelleth and frameth a thing to himself in his Imagination in false evil Maliciousness to bring it to pass and seeth beforehand how he may and will Effect his wickedness 6. Can he there see the wicked Malice before hand why seeth he not also his wages and recompence beforehand 7. O no the Devil seeth with his Eyes and covereth the Punishment that he may bring the Evil wickedness to pass 8. If he would drive the Devil out then he would see his great Folly which the Devil hath prompted him to 9. He letteth him see the Evil and lendeth him Eyes to do it withal though the thing be farre off and long before it be to be done and yet is so blinded that he knoweth not that he seeth with the Devils Eyes 10. In like manner the Holy or Saint seeth with Gods Eyes what God prepurposeth that the spirit of God in the New Regeneration seeth out of the right humane Eyes out of the Image of God 11. It is to the wise a Seeing and also a Doing not to the Old Adam that must be a servant to it that must manage in the
of God and that the Imagination or longing sucketh of Gods power then we may assuredly know that the Noble Lilly-Branch is generated that the Image of God is in substance that God in the similitude is become Man 9. There it is necessary that the Noble Image be highly regarded and taken care of and that the Old Adam with his Lusts have no room or space left him but that he be continually put to death that the New-Man may Grow and be great and become adorned with the Wonders of the wisdome 10. But now Reason asketh How is then the similitude 11. Behold God is Spirit and the Mind together with the Thoughts and desire is also Spirit The Mind is the wheel of Nature the Desire is the Center viz the first substance to Nature the Thoughts are the Essences 12. For out of the Essences go the senses or Thoughts they are and have their Original out of the sting of the desirousness viz out of the harsh astringency for they are the bitterness and run alwaies into the Mind as an anguish wheel and seek rest to try whether they may attain the liberty of God 13. They are they which strike up the fire in the Anguish wheel viz in the Mind and in the kindling in the Crack or Terrour willingly give up themselves into Death and thus sinck down through the fire-source or quality into the Liberty viz into Gods Arms and they go forth into the Liberty as a Life out of Death 14. They are the Root of the New Tast or relish which penetrate into Gods wisdome and wonders they bring the Desire out of the Anguish of Death they fill their Mother the Mind and give it power from Gods Essence 15. Thus is the mind the wheel or the Right Chamber of the Life viz the souls own House of which it self is a Part if the substantiality understand the substantiality of the Tincture be accompted to it viz the Fire-life 16. For out of the Fire-life â—â—isteth the Mind and the fire-life dwelleth in the Mind but the Mind is Nobler then the Fire for it is the Mobility of the Fires-life it maketh the understanding 17. The Thoughts or senses are the Minds Servants and are the subtilest Messengers they go into God and again out of God into necessity 18. And wherein-soever they kindle themselves either in God or in Necessity viz in falshood or wickedness that they bring home to the Mind 19. Therefore must the Noble Mind often be Lord over the Evil or wickedness and stifle it in its Anguish when the Thoughts have entertained or loaden in false or evil Imaginations into the Desire 20. Thus understand it lastly in this Manner God is himself ALL and in ALL. 21. But he goeth forth out of the fierce wrath and findeth the Light-and power world in himselfe he himselfe maketh them so that the fierce wrath with all forms are onely a Cause of the Life and a finding of himself in Great Wonders 22. He is the Ground or Byss and Abyss the Liberty and also the Nature in Light and Darkness 23. And Man also is IT all if he do but so seek and find himself as God doth 24. Our whole Writing and Teaching aimeth at this how we must seek make and lastly finde our selves how we must generate or bring forth that we may be ONE spirit with God that God may be in US and we in God that Gods Love-spirit in us may be the willing and the Doing 25. And that we withdraw from the Anguish source or Quality that we may introduce our selves into the true similitude in Three worlds that each of them may stand in their Order and that the Light-world in us may be LORD that that may lead the Dominion 26. That so the Anguish world may abide hidden in the Light-world as it doth also in God and so be onely a Cause of the Life and of Gods wonders 27. Else if we attain not the Light-world then is the Anguish-world in us the upper Dominion and so we live Eternally in an Enimicitious source or Quality 28. And this strife lasteth so long as the Earthly Life endureth and then it goeth into the Eternal Ether either into Light or into Darkness whence there is no release more and therefore Gods Spirit warneth us and teacheth us the right way AMEN Conclusion 29. Thus Reader who lovest God Know that a Man is the true similitude of God which God highly loveth and manifesteth himself in this similitude as in his own God is in Man the Midlemost 30. But he dwelleth onely in himself and if it be so that the spirit of Man become ONE spirit with HIM then he manifesteth himself in the humanity viz in the Mind Thoughts and Desiring so that the Mind feeleth him 31. Else in this world he is very much too subtile to be beheld by us onely the Thoughts behold him in the Spirit understand in the willing-spirit for the will sendeth the Thoughts into God and God giveth himself into the Thoughts 32. And then the Thoughts bring the Power of God to the will and the will receiveth them with Joy but with Trembling 33. For it acknowledgeth it self unworthy seeing it proceedeth out of a rough Lodging viz out of a wavering Mind and therefore it receiveth the Power in the sinking down before God 34. Thus out of its Triumph cometh a soft gentle Meekness to be that is Gods true substance and it apprehendeth that very Substance 35. And that conceived or apprehended substance is in the willing the heavenly Body and is called the True and Right Faith which the will hath received in the power of God the same sincketh or demerseth it self into the Mind and dwelleth in the fire of the Soul 36. Thus the Image of God is entire or total and God seeth or findeth himself in such a similitude 37. And we should not at all think or Conceive of God that he is a strange substance or sorrein Thing to the wicked indeed he is a strange substance for the wicked apprehendeth him not 38. God is in him indeed but not Manifest in the willing and minde of the wicked and ungodly it is onely his fierce wrath that is manifest in him he cannot reach or attain the Light 39. It is in him but it is not profitable to him his Essence conceiveth or apprehendeth not it it sheweth it self before him and is only his pain source or Torment and he doth but hate it and is an Enemy to it as the Devil is an Enemy to the Sun and also to the light of God 40. He would be better at Ease if he could be Eternally in the Dark and knew that God were farre from him and then he would find no shame or reproach in him 41. But if he knew that God is so neer him and he cannot apprehend him that would be his greatest plague so that he would hate himself and it would make him an Eternal contrary will opposite
outward Center viz from the transitory Life and introduce it into the free willing of God 33. And to that Now belongeth not a History onely or knowledge for one to say I Believe that is I know it or desire it and yet abide with the willing in the outward Principle viz stand in the outward seeking or Longing No! 34. The thing is this Ye must become born anew through the water and Holy Spirit Else ye will not see the Kingdom of God 35. It must be sincere or Earnest the Reasons willing must become broken it must be a living motion of the willing which breaketh quite through Reason and which striveth or fighteth against Reason 36. And though that indeed be not possible for the soul since it is become so very perished or Corrupted yet there is no better Council or remedy for it then that it should make it selfe with all its reason and thoughts as it were dead and incline and unite it selfe meerly and only into Gods Mercy and give it selfe up thereinto that there be no other Room left for Reason but that it must be compelled and Subdued 37. And if the willing do thus strike down Reason then it is as it were dead and yet there liveth but it becometh the right willings servant and yet there without that will be Lord. 38. For Gods willing must become Lord over Reason if Reason would make or do any thing vertuous which subsisteth before God 39. For nothing subsisteth before God unless it be generated in Gods willing 40. But if the willing turneth it self into God then the willings spirit becometh Gods child 41. Then also do subsist before God the Wonders which have been made or wrought by or with the Reason-spirit for they have been made in Gods willing and have become put out of the inceptive and set in the Eternal 42. And though indeed we cannot say that our work or Doings or that which we have made abideth Eternally yet the shadow or Image of the same abideth and though they truly and really abide in the substance yet but in the Mystery viz in the Divine Magia before the wisdome of God 43. Where onely the outward principle thereof breaketh or Corrupteth viz the outward Dominion in the four Elements 44. And there yet the Four will become set again into the One where then all Colours and forms or varieties of the four will become known with ALL WHATSOEUER is become generated therein 45. Therefore then a final day of separation is appointed by God wherein all shall be proved or Tryed through the Fire what is generated in the willing of God or not where Each Principle will reap its own 46. And there Much of Many Mens works will abide in the fire because they were not become generated in Gods willing for Nothing impure goeth into God 47. But whatsoever is generated out of another Magia that is not Pure of which we have the Earth for an Example which is perished 48. Doest thou ask Why Answer The Devil with his Legions sate in his Creation where really he was Created an Angel in the Sulphur or in the CENTER of Nature out of which the Earth afterwards became Created he hath awakened or stirred up the fierce wrath in Nature 49 So that the Earth hath an Evil impure seeking or Longing although it is become shut up in Death and reserved for Putrifaction 50. Where it shall be proved in the Eternall Fire and come again into whatsoever it was before the Creation viz into the Eternal Magia of the Eternal Nature The Fourth Chapter How a Man must Live that he may attain the Liberty of God and how the Image of God becometh destroyed Also of the state of the wicked after the Dying of the Body 1. NOw then seeing all is included and shut up in Gods willing whatsoever is become generated in Nature therefore thus we understand that Nothing can enter into Gods willing unless it became generated or Made in Gods willing and so we understand Clearly that it is necessary for us that we with all our Reason and Thoughts give up our selves into Gods willing 2. And so labour with the Hands in the world and seek and make food for the Belly and yet not at all set our willing thereinto so as to accompt any earthly thing our Treasure 3. For where our willing and Heart is there is also our Treasure Is our willing in Gods willing then we have the Great Mystery of God out of which this world as a similitude hath been generated and so have both viz the Eternal and the Corruptible and yet more we bring the wonders of our works into the Eternal Mystery for they hang or cleave to the willing-spirit 4. But if we turn away our willing from the Eternal into the Earthly Mystery and accompt Money our Treasure and the Beauty of the Body for our Lustre and honour or authority and power of our Best Jewel then our willing is captivated in the same and so now hangeth onely to the Looking-Glass and attaineth not thâ— liberty of God 5. For the Looking-Glass viz the outward Kingdom shall be tryed through Fire and the fierce wrath shall be severed from the Pure where then the fierce wrath will be an Eternal Burning 6. Now if Reason introduceth the soulish Minde with the willing spirit of the soul in which the Image of God and the right true Man standeth into the outward Looking-Glass viz into an Hypocritical seeking or Longing then indeed is the Image and right true Man captivated therewith and infected with the outward Magia viz with the seeking or longing thereof 7. Where then the Image putteth on the outward substantiality not onely as a Garment but it is an infection and totall mixture 8. Though indeed the soulish-fire mixeth not it self with the outward Kingdom yet the souls willing-spirit which is Magical mixeth it selfe and so the Image of God becometh destroyed and altered into an Earthly where then the souls fire-life remaineth rough and hath in the willing-spirit an Earthly Image 9. So now if the body breaketh and dyeth then the soul reteineth its Image viz its willing-Spirit and now is departed away from the Bodies Image for in the dying is a Severing asunder and then the Image appeareth with and in those things which it hath received into it self wherewith it is become infected and that source or quality it hath in it self 10. What it hath loved here that hath been its Treasure whereinto the willing-Spirit hath entered and according to that also the soulish Image figureth it self 11. Hath any turned his heart and Mind into Pride state and Courtliness in the time of his life then that very source or quality continually springeth in the souls fire into the Image and flyeth forth over the Love and Meekness viz forth over Gods liberty and can not possess nor apprehend the liberty 12. But it floweth up thus in it self in
such an anguish source or quality and figureth the willing-spirit continually according to the Earthly Things into which its willing hath Entered and gâ—â—â—ereth thus therewith in the souls Fire and continually climeth up in Pride and state and will needs go forth in the fire over Gods Meekness 13 For it can Frame or Create no other willing for it cannot enter into the liberty of God into the Holy Mystery where it might create or procure another willing it liveth onely and barely in it self 14. It hath Nothing and can also attain Nothing but onely that which in the outward Life it hath comprehended or Conceived in it self 15. And thus it goeth also with a Covetous Person who hath in his willing-spirit and Image the Magick Covetous seeking or longing who willeth alwaies to have much and figureth all that is in his willing-spirit where with he was busied in the Life of the Body 16. But being that hath left him and that his substance is no more Earthly therefore yet he carrieth along the Earthly willing and so plagueth and tormenteth himself therewith or he can attain nothing else 17. And yet it goeth much worse with falshood against which the Miserable have cryed out and cursed him for his Oppression and Extortion 18. For all whatsoever hath been wrought in the Evil wickedness or Malice which he hath caused followeth after him for it hath become wrought in the Mystery of the Anger and so the perished soul falleth thereinto after the Dying of the Body 19. And there it must Bathe in those Abominations so that if it were possible for it to unite it selfe with the willing into Gods love yet it would have those same Abominations and Malice on its Back for they make it Eternally dispair 20. Where then at last the soul departeth away and renounceth God and desireth onely to clime up and to live in those Abominations 21. And this is its Joy that it blasphemeth God and his Saints or Holy ones but yet lifteth up it self in the abominations above God and the Kigdome of Heaven and yet seeth or apprehendeth none of them 22. Thus we give you to Consider what the willing and aime or confidence is viz that it is the Master and Leader which introduceth the Image of Man both into Gods Love and also in Gods anger 23. For in the willing the right true Faith becometh generated wherein the Noble Image of God standeth for in the Faith or believing we become again through Christ generated in God and attain again the Noble Image which Adam had lost and Christ with Gods life hath introduced into the humanity again 24. Thus a false or wicked will destroyeth the Image for the willing-spirit is the Root of the Image for it draweth the Mystery of God into it self 25. And the Spirit of that same Mystery openeth the faire Image and draweth on to it the divine Mystery viz Gods Substantiality understand Christs heavenly Body which became generated out of God in the Dear and fair virgin of his wisdome which filleth Heaven 26. So then if our Minde and Willing become set thereinto and that the willing desireth the same then is the willing Magical and goeth thereinto and if it then hungereth after it then it may eat the Bread of God 27. And now Sprouteth to it the New Body which is the saving amiable blessed Tree of the Christian Faith for every Body or Corpus loveth it self 28. And so then the soul getteth Gods Body which is so sweet saving amiable and blessed how then will it not love the same which yet is given to it for its own in which it liveth and dwelleth and of whose power and virtue it eateth and strengtheneth it self 29. Now None should deceive himself and abide sticking in his falshood and unrighteousness and comfort himself with a Historical Faith whereby he thinketh God is Good and favourable he will forgive me well enough I will gather Treasure and enjoy my full thereof also leave my Children much riches and honour I will yet one day repent well enough It is a meer deceit 30. Thou gatherest and heapest together in falshood and attractest into thee unrighteousness and though it be all done in the best way that may be yet it is but earthly and thou hast demersed thy heart and willing down into an earthly vessel and clothed and infected thy Noble Image therewith 31. Moreover thou inheritest and purchasest onely pride for thy Children so that they onely Set their willing-spirit also thereinto 32. Thou Thinkest to do good to thy self and thou dost to thy self and thy Children the worst thou canst 33. Indeed the outward Life must have sustenance and he doth foolishly who voluntarily giveth his goods to a wicked one 34. But much more foolishly doth HE that with his goods maketh himself to be a wicked one in that he setteth his heart upon them and holdeth temporal transitory pleasure more in honour then the Eternal untransitory goods which have no End 35. But he is blessed that cometh to help the Miserable for they wish all good to him and pray to God that he would bless him in Bodyand Soul 36. And thus their wish and blessing passeth to the Giver into the Mystery and environeth him and followeth after him as a good Work generated in God for he taketh that Treasure along with him and not the Earthly 37. For when the Body Dyeth then the Image passeth into the Mystery that is it becometh manifest in the Mystery of God 38. For in the Time of the Earthly Life the outward Principle was a Cover before it and that falleth away with the dying of the Body and then the divine Mystery appeareth in the Image and therein all good deeds and works which were become generated in the Love in the willing of God 39. All the prayers and wishes of the honest and vertuous Children of God stand in the Mystery and incline themselves towards and appropriate themselves with the Image For the children of the Myserable whom he came to help in their necessity and tribulation have sent their willing in their prayer into Gods Mystery and therewith unite them to their deliverer and comforter 40. And so when that same wel-doer cometh into the Mystery so that the Earthly Life falleth away then all things become Manifest and every one uniteth it self to its own into which the willing hath severed it 41. And all this becometh reserved to the Judgement of God the holy spirit in the Mystery and there every one shall reap what he hath here sown in his field there it shall all spring up grow and blossome in a heavenly new Earth 42. In which Man will draw and put on to his divine Image the Body of the perfect Mystery of God and see before him viz before the bodily or Corporeal Image his righteousness standing and why he is so fair Beautiful and bright 43. He will know the Cause thereof and Eternally