must enter in through the same path which he hath made he must enter into the death of Christ and so in Christs Resurrection he entereth into the Light-world 60. Even as we know that the Eternal Word of the Father which is the Fathers heart becometh generated from Eternity to Eternity out of the fierce wrath of the Death of Darkness through the Fathers Fire and is in himself the right Center of the Holy Trinity and is out of himself together with the outgone Holy Spirit the Light-flaming Majesty or Light-world 61. Thus also in like manner and property must we with our Hearts Senses or Thoughts and Minds go forth out of the harsh astringent stern and Evil or malignant Earthliness out of our selves out of the perished or corrupted Adamical Man and with our earnest severe willing and doing slay him 62. We must take upon us the Old Adams Cross which hangeth to us while we live and must upon and in the Cross go into the Center of Nature into the Triangle and be born anew again out of the anxious wheel if we will be Angels 63. But seeing we were not able to do this therefore hath Christ given himself into that veâ—ry Center of the fierce wrath and broken the fierce wrath and extinguished it with his Love 64. For he brought heavenly divine substantiality into that very fierce wrath into the Center of the Anguish-Chamber and extinguished the souls anguish-fire viz the fierce wrath of the Father of the fiery world in the soul so that thus Now we fall no more home to the fierce wrath 65. But when we give up our selves into the Death of Christ and go forth out of our selves out of the Evil Earthly Adam then we fall in Christs death into the Path or way which he hath made or prepared for us we fall into the Bosome of Abraham that is into Christs Armes who receiveth us into himself 66. For the Bosome of Abraham is the unshut light world in the death of Christ it is the Paradise wherein God Created us 67. And now the Matter lyeth in this Not that we be Lip-Christians or Mouth-Christians and pourtray and represent Christs death before us and remain wicked in heart spirit and soul but that we very Earnestly with Mind and Thoughts with willing and doing go forth out of the evill Inclinations or Injections and strive and fight against them 68. And though they evidently cleave and hang to us yet we must daily and hourly slay that evâ—â— Adam as to his willing and doing â— we must do that which we would not willingly do 69. We must deny our earthly Evil life it self and put on Christs life in us and then the Kingdom of Heaven suffereth violence and the violens take it to themselves as Christ said 70. Thus we become impregnated with the Kingdom of Heaven and enter thus into Christs death with the living Body and receive the Body of Christ viz the divine substantiality we carry the Kingdom of Heaven in Us. 71. And thus we are Christs Children Members and heirs in Gods Kingdom and the express reflex Image of the Holy divine World which is God the Father Sonne and Holy Spirit and the same Holy Trinitys substantiality 72. All whatsoever becometh generated and opened out of the wisedom or substantiality is our Paradise and nothing dyeth to or in us but onely the dead Adam the Earthly Evil one whose willing we here nevertheless have continually broken and destroyed to whom we are become Enemies 73. Our Enemy onely departeth from us he must go into the fire understand into the Essential fire viz into the Four Elements and into the Mystery and must at the End of this Time be tryed through the fire of God and our Wonders and Works must be presented to us there againe whatsoever the Earthly Mystery hath devoured and swallowed up into it self that it must give up again into the fire of God 74. And yet not such an Evil one or substance but the fire of God devoureth the Evil and giveth us such a one for it as we here in our Anxious seeking have sought or desired 75. For as the fire deuoureth the substantiality but giveth Spirit for substance so shall our Works in the Spirit and Joy out of the fire of God be presented and set before us as a clear fair Looking-Glass like the wonders and wisdome of God 76. Let this be manifested or revealed to you dear Children for it is become highly known suffer not your selves to be so tickled with Christs death and to pourtray or paint the same before you as a work done and that it is enough for us when we know and believe that it is done for us 77. What doth it avail me that I know a Treasure lyeth hid deepeâ— and that I dig it not out it availeth nothing to Comfort and flater in hypocrisy and with the Mouth to give good words and fine babling but yet keepe Wickednesse in the soule 78. Christ saith Ye must become born anew or else ye will not see the Kingdom of God we must Convert and become as a Child in the Mothers body or womb and be generated or born out of divine substantiality 79. We must put a New Garment on to our soul viz the Mantle of Christ the Humanity of Christ else no flattering Hypocrisie availeth 80. It is all Lying which the Mouth-Cry saith which pourtrayeth Christ before our Eyes as that he hath done it for us and that we should onely comfort our selves with it and thereupon do walk in the old Adam in Covetousness high-mindedness and falshood in the Lusts of Evil and Maliciousness it is the Antichristian deceit of the false Spiritualty or Clergy of whom the Revelation warneth us 81. It all availeth nothing that we flatter our selves and tickle our selves with Christs suffering and Death we must enter into it and be like or conformable to his Image and then is Christs suffering and death profitable to us 82. We must take his Cross upon us and follow him quench the Evil Lusts and slay them and alwaies readily and earnestly will and desire that which is well and then we shall plainly see what Christs foot-steps are 83. When we shall strive and fight against the Devill the Old Adam and the Evil world against Earthly reason which desireth onely pleasure and voluptuousness then Christs Cross becometh rightly laid upon us for the Devil is it the world is it and our Evil Adam is it that we must fight against all these are our Enemies 84. And there must the New Man stand as a Champion and fight in the Footsteps of Christ 85. O how innumerable many Enemies will he there awaken and stirre up which will all fall upon him and this may indeed be called fighting for the Thorney victorious Garland or Crown of Christ as a Conquerour and yet onely be continually despised
troubleth us 20. Only of the Creation we have ability to speak for it is a Work in the Being or Substance of God and we understand that the Will of the Word or Heart of God comprehended or Comprised the astringent Fiat in the Center of the Fathers Nature together with the Seaven Spirits and Forms of the Eternal Nature and that in the Form and Manner of the Thrones 21 Where then the harsh Fiat stood not as a Maker but as a Creator in the property of Each Essence All in the Great Wonders of the VVisdome 22. As the Figures were from Eternity discovered in the Wisdome so they now became comprehended by the Fiat in the Will-Spirit of God 23. Not out of strange Matter but out of Gods Essences out of the Fathers Nature and became introduced by Gods will-Will-Spirit into the light of the Majesty 24. VVhere then they were Children and not strange guests generated and Created out of the Fathers Nature and property and their will-will-spirit was inclined or directed into the Sonnes Nature and property 25. They could and should Eat of Gods love-substantiality in the Light of the Majesty where then their fierce wrathful property out of the Fathers Nature became changed into Love and Joy 26. And that they all did besides or except one Throne and Kingdom and that turned it self away from the light of Love and would rule and domineer in the stern Nature of the Fire above Gods meekness and Love 27 And was therefore driven out from the Fathers Property from its own Creaturely Place into the Eternal Darkness into the Abyss of the stern Fiat and there must stand in its own Eternity and thus the fierce wrath of the Eternal Nature is here also filled 28. But yet we are not to think that King Lucifer also could not have stood He had the light of the Majesty for himself as well as the other Thrones of Angels If he had Imagined thereinto or according to it He had continued an Angel 29. But he drew himself out of Gods Love into the Anger and so he is now an Enemy of the love of God and of all Holy Angels 30. VVe are here to consider further Of the Enimicitious kindling of the Extruded Spirits while they were yet in the Fathers property How they with their Imagination kindled the Nature of the substantiality so that out of the Heavenly Substantiality Earth and Stones are come to Bee and the Meek Spirit of the water is come to be a burning Firmament in the fires source or quality whereupon the Creation of this World viz of the Third Principle followed 31. And for the Place of this World there was an other Light awakened viz. the SUN that so the Devils Pomp might be withdrawn from him and he was thrust out and shut up as a Prisoner in the Darkness between the Kingdom of God and of this world 32. VVhere then in this world he hath no further to Rule but only in the Turba in the fierce wrath and Anger of God where that is awakened there he is Executioner and is a continual Lyer Mischiefer and betrayer and Cheater of the Creatures 33. He turneth all Good into Evill so far as he is permitted room to do so whatsoever is Terrible and Pompous there he sheweth his might and willeth continually to be above God 34. But the Heaven which is Created out of the midst of the Waters as a Meek Firmament allayeth his Pomp so that he is not Chief Great Prince in this world but Prince of wrath 35. Now when the Devil was thrust out of his Place this Place or Throne thereupon stood without its Angelical Hoast in great desire and longing after its Prince but he was thrust out 36. So now God Created for it another Prince Adam the first Man who was also a Throne-Prince before God and here we are rightly to consider his Creation as also his Fall for the sake of whom the Heart of God moved it self and became Man 37. It is not so slight or trivial a thing or Matter about the Creation of Man for whose Fall sake God became Man that he might Help him again 38. So also his Fall was not the meere Biting of an Apple also his Creation was not in that manner as outward Reason supposeth which understandeth the first Adam in his Creation to be onely a meere Clod of Earth 39. No my Dear Mind God is not become man for the sake of a Clod of Earth neither was the matter meerly one disobedient Act for which God was so enraged that his wrath could not be pacified except it be revenged on the Sonne of God and slay him 40. To Us Men indeed since the loosing of our Paradisical Image this Mystery hath continued hidden except to some who have attained the Heavenly Mystery again to them somewhat thereof hath been opened according to the Inward Man 41. For in Adam we are Dead as to Paradise and must Sprout and Grow again through Death and the Corruption of the Body into Paradise as into another world in the life of God into the Heavenly Substantiality and Corporeity 42. And though it be so in some that they attain the Substantiality of God viz Christs Body again on to the soul yet the Perished Earthly Adam hath covered the Holy and pure Mystery so that the Great secret Mystery hath continued hidden to Reason 43. For God dwelleth not in this world in the Outward Principle but in the Inward he dwelleth indeed in the Place of this world but this world apprehendeth him not how then will the Earthly Man apprehend the secret Mysteries of God 44. And if a Man do apprehend them he apprehendeth them according to the Inward Man which is born of God again 45. But seeing the Divine Mystery will now more and more henceforth be laid so wholly open and be so very apprehensibly given to Man that he will very clearly apprehend the hidden secret therefore it ought by him to be well considered what it signifieth Even the Harvest of this world for the beginning hath found the End and the Middle is set into the separation 46 Let this be told to you ye Children who would inherit the Kingdom of God there is a time of Great Earnestness or severity at Hand the Floar shall be purged Evil and Good shall be severed one from another The Day Dawneth this is highly known 47. When we will speak of Man and rightly understand out of what he is made we must Consider of the Deity together with the Being of All Beings or Substance of all Substances for Man was Created according to the similitude of God out of all the Three Principles a totall Image and Similitude according to all Beings or Substances 48. He must not be an Image of this world only for this worlds Image is Beastial and for the sake of no Beastiall Image is God become Man 49. For neither did God create Man to live thus in
and dwelleth in the wisdome and weareth it upon it selfe as its Garment of the Great wonders 55. Secondly it is the Cause to the indrawing to the Substantiality of the darknese viz to the other world and is the Cause and the Spirit to the Originall of the Essential Fire it is it selfe the source or quality in the Anguish of the Principle and also of the fiery world viz of the Great Life 56. And then Thirdly It is it selfe also that which the power in the dying of the principle bringeth forth out of the Fire wherein the power out of the anguish out of the dying severeth it selfe from the Dying goeth into the Liberty dwelleth in the Liberty and maketh the Light-world and so it is the flame of the Love in the Light-world 57. Here in this place ariseth the deare Name of God of the Father of the Sonne and of the Holy Spirit 58. For in the Fire-world it is not called the Holy Spirit or God but Gods Anger Gods fierce wrath wherein as to this God calleth himself a Consuming fire 59. But in the Light-world viz in the Sonne of God it is the Flame of Love and the power of the Holy divine Life wherein it is called God the Holy Spirit 60. And the Light-world is called the Wonder Council and Power of the Deity which the Holy Spirit openeth for it is the Life therein 61. And is all together as farre as our Heart and Mind or Thought can reach Nothing but onely these Three worlds it ALL standeth therein 62. Viz First there is the Eternal Liberty and therein the light with the power in the Looking-Glass of wisdome which is called God the Father Sonne and Holy Spirit 63. Secondly there is the dark substantiality in the Imagination in the harsh astringent desirous willing the Impregnation of the desiring wherein all standeth in the Darkness viz in the anxious death 64. Thirdly There is the fiery world viz the first Principle which standeth in the Anguish viz the Great strong Omnipotent Life wherein the Light-world dwelleth but runapprehended by the Fire The Fourth Chapter Of the Principle and of the Originall of the Fire-World and of the Center of Nature also how the Light severeth it selfe from the Fire so that from Eternity in Eternity two Worlds are one in another 1. WEe will not write mutely or not to be understood but demonstratively with good Evidence We perceive and know that every Life doth originate it selfe out of the Anguish as in a venome or poyson which is a dying and yet is also the life it selfe As it is plainly to be perceived in Men and all Creatures 2. For without the Anguish or poyson there is no Life as is very well to be seen in all Creatures Especially in Man which existeth in Three Principles 3 As First One in the Fire wherein the Great Life standeth to which a dying Poyson viz the Gall belongeth which Poyson maketh the Anguish-Chamber wherein the Fire-life originally ariseth 4 And Secondly out of the fire-life the second Principle viz the Light-life out of which the Noble Minde with the Senses or thoughts Existeth wherein we bear and understand our Noble Image for the fire-life in the Heart originally ariseth from the Death of the Gall. 5. Thirdly We understand the Third Principle in the other Anguish-Chamber viz in the Maw or Stomack or Entrails whereinto we stuffe the four Elements with the constellation or Astrum where then the other Anguish-Chamber viz the third Center is viz the Kingdom of this World a stinck and Evil source or qualities house wherein the third Life viz the starry and Elementary life becometh generated and through the outward Body governeth with the Reason of the third Principle 6. Now we understand very well that in the Heart viz in the Center there standeth another world hidden which is incomprehensible to the starry and Elementary source or qualities house for the Heart sigheth or panteth after that World 7. And the Spirit which becometh generated out of the Death of the Hearts Poyson possesseth that other world for it is free from the Poyson which kindleth the Fire and yet dwelleth in the Fire of the Heart 8. But with its Imagination it conceiveth or comprehendeth the other world of the Libertty in the Imagination and dwelleth in the Liberty without of beyond the fire-source or quality but that onely so farre as it brings or bears a longing pleasure to or into God 9. Now then seeing there is such a Threefold dominion in Man sure it is much more so without or beyond Man for if that were not it could not possibly have come into Man for where there is nothing there also Nothing comes to be but if somewhat cometh to be it cometh out of that which is there Every Imagination modelleth onely its like in it selfe and manifesteth it selfe in the Similitude 10. Seeing then that the Substance of all Substances is an Eternall Wonder in Three Principles therefore it bringeth also forth onely Wonders Every Principle according to its Property and Every property again out of its Imagination whereby we know that the Eternal is a meer wonder 11. Therefore now we are to think upon these wonders and to consider the kind and property of the Eternal Genetrix for there can be no property unless it have a mother that giveth or affordeth it 12. Therefore we understand now first in this Great wonder of all wonders which is God and the Eternity together with Nature Especially seaven Mothers out of which the substance of all Substances originally ariseth and yet they are all seaven but one onely substance none of them is the first or the Last they are all seaven alike Eternal without beginning their beginning is the Opening of the Wonders of the ONE onely Eternal willing which is called God the Father 13. And then Secondly the Seaven Wonders could not be manifested or revealed if the ONE onely Eternal will which is called Father were not desirous 14. But if it be desirous then it is an Imagining in it selfe and is a longing pleasure to find it selfe 15. And it findeth it selfe also in the Imagination it findeth Especially Three forms in it selfe whereof None is the other and also none is without the other but every one generateth the other and if the one were not the other would not be but the will remaineth an Eternal Nothing without substance also without shining or Lustre 16. So now if the will be desirous therefore it is in-drawing of that which is in the Imagination wherein yet there is nothing and so it draweth it selfe and impregnateth it selfe in the Imagination and not in the willing for the will is as Thinne as Nothing 17. But now every desiring is harsh or astringent for it is its property and that is the first Mother 18. And the willings indrawing in the desiring is the other or Second Mother for these are two forms which are contrary or
which is more Noble then what it had devoured it giveth Spirit for substance 29. For it devoureth the Meek munificence or well doing that is the water of Eternal Life but it giveth the spirit of Eternal Life As ye see that the Wind goeth out of the fire as also the Air viz the right spirit out of the fire-life 30. Thus understand our Minde aright God the Father is in himselfe the Liberty without or beyond Nature but maketh himself manifest in Nature through the Fire the fiery Nature is his property 31. But he is in himself the Abyss wherein there is no feeling of any source quality or pain 32. But yet bringeth his desirous willing into source or quality and Createth to himself in the source or quality an other or second willing to go out of the source or quality again into the Liberty without or beyond the source or quality 33. That same second will is his Sonne which he generateth out of his own Eternal willing from Eternity 34. Which he bringeth through the breaking open of the source or quality of Death viz through the Earnest severity of his fierce wrath forth Through the fire 35. That very second will viz the Sonne of God the Father is that which breaketh or destroyeth Death viz the stern dark source or quality which kindleth the fire and goeth forth through the Fire as a thining Lustre or Glance of the fire and filleth or satiateth the first willing which is called Father 36. For the Glance is also as a thinne as a Nothing or as the will which is called Father and therefore it can dwel in the Liberty viz in the Fathers Willing and maketh the Father Light clear bright amiable friendly for it is the Fathers Herts oder Barmhertzigkcit Heart or Mercifulness 37. It is the Fathers substantiality it filleth or satiateth the Father in all places though indeed there is no place in him no beginning nor End 38. Understand us further thus The Fathers fire devoureth the Meek substance viz the water-source or quality of Eternal Life into it selfe into the fires owne Essence and meekeneth it selfe therewith 39. There must the substantiality in the fire as it were dye for the fire devoureth it into it self and Consumeth it 40. And giveth forth out of the Consumingness a living richly Joyful spirit and that is the Holy Spirit which thus goeth forth from the Father and the Sonne into the Great Wonder of the holy substantiality and openeth the same perpetually and Eternally 41. Thus the Deity is an Eternal Band which cannot cease or pass away and thus it generateth it self from Eternity and the first is continually also the last and the last again the first 42. And thus understand the Father to be the fiery world the Sonne the Light and power-world and the holy spirit to be the Life of the Deity viz to be the outgoing driving Power and yet all is but ONE God 43. As the Fire and the Light together with the Aire are but one onely Substance but yet divideth it self into Three parts and none can subsist without the other for the fire is not the Light also not the wind which goeth forth out of the Fire 44. Each hath its office and Each hath its own Substance in it self and yet each is the others life and a cause of the others life 45. For the Woâ—â—â—â—loweth the fire up else it would be stifled in its fierce wrath 〈◊〉 would fall into the dark death even as the stifling is the true 〈◊〉 wherein the fire of Nature extinguisheth and no more draw â—â—â—bstance into it 46. Of all thiâ—â— have a good similitude in the outward World in all Creatures she◠〈◊〉 every Life viz the Essential Fire-life draweth substance to 〈◊〉 â—hat is its food to Ear. 47. And the fire of its life consumeth the substance and giveth forth the Spirit of the power out of that which is consumed and that is the life of the Creature 48. And you see doubtless very rightly how the Life ariseth out of Death it becometh no Life unless it break that out of which the Life should go fortâ— it must also go into the Anguish Chamber into the Center and must reach to attain the fire-flash in the Anguish else there is no Kindling 49. Although the Fire be manifold and so also the Life yet out of the greatest Anguish existeth also the greatest Life as out of a right Fire 50. Thus dear children of God in Christ we give you our knowledge and entent to ponder of We mentioned in the beginning that we would shew you concerning the Death of Christ First wherefore Christ must have dyed and secondly wherefore we must dye also and Thirdly rise again in Christ 51. This you see now in this description very clearly and understand our Great Misery that it hath been necessary for us that the word or Life of the Holy Light-world is become a Man and hath generated us anew in himselfe whosoever understandeth nothing here he is not generated or born of God 52. Do but see into what Lodging Adam hath introduced us He was an extract of all the Three Principles a total similitude according to all the Three-worlds and had in his Mind and Spirit the Angelical property in him 53. He was introduced into the holy power and substantiality viz into Paradise that is the divine substantiality he should have eaten of divine substantiality and have drunk the water of Eternal Life after an Angelical Manner as in the Book of the Threefold Life hath been mentioned at large 54. But he lost the divine substantiality and the Angelical property and Imagined into the out-birth viz into the Kingdom of the Earthly source or quality which the Devil had kindled in his Fall He turned his Eyes out from God into the Earthly God out from the divine Light into the light of this world 55. Thus he became captivated and remained in the Earthly source or quality and so he fell into the Earthly Corruptible source or quality which ruleth in him and filleth him it putteth a body on to him and breaketh or destroyeth it again and swalloweth it up into its own Essence into its Essential Fire 56. But being the soul was breathed in out of the Spirit of God viz out of the Eternal into Man so that the soul is an Angel therefore hath God assumed the same to himself again 57. And the power of the holy Light-world viz the Heart of God is entered into the humane Essence which lay shut up in death into the anguish Chamber of our Misery 58. He hath gotten into himself a soul out of our Essence he hath taken our Mortal Life into himselfe and introduced the soul through death through the Earnest severe fire of God the Father into the Light-world hath broken or destroyed death which held us captive and unshut the life 59. Now it may not nor cannot be otherwise wâ—osoever will possess the Light-world
in the Hearts of Men by the suggestion of the Arch-Enemy of all Man-kind who knoweth well enough that if the inward Word be once Choaked and killed at the Root so that it groweth not to be felt known and obeyed he will soon cause in Evil Minds that Most precious literal Word to be used onely as a pretence thereby to cover all Sin in Hypocrisie causing the Word in the Heart not to be so much as thought on or observed whereas on the Contrary he that highly esteemeth of the Word the Commandment Christ in the Heart that word of Faith by which the heart it self cometh originally to have its very being cannot in the least fail of Esteeming the powerfull working thereof in the inexpressible various wisdom dwelling in the Heart and appearing from the Mouth or Pen of any Man whatsoever Therefore peruse this Book which will inform us how the Eternal Word became Man and how the Man JESUS CHRIST who was born of the Virgin Mary and lived upon Earth for the space of Three and Thirty years and upwards then was Crucified dyed was buried arose again and ascended into Heaven within the little part of the World that Space of the Country of Aegypt the Wildernss the Land of Canaan Judea and City of Jerusalem in the fulness of Time about sixteen hundred and fifty Eight years ago How HE was also this Eternal Word which was is and Ever shall be God and Christ the Eternal Alpha and Omega the beginning and the End the word of Faith that very Word which is in our Hearts the word of Life the inserted or ingrafted Word the word of Grace the Spirit of Life the Bread which came down from Heaven which alwaies is in Heaven not the outward though in the outward Bread for we live not by bread alone but by every word which proceedeth out of the Mouth of God this is the Bread of Life Our Dayly Bread and so how he is both God and Man Also how we that are Men may here in this Life be rightly partakers of Him according to the sayings of the Scriptures also of his Sufferings Death and Resurrection and how or in what manner it is that he is like unto us in all things Sinne onely excepted and yet he took our Sinnes upon him he that knew no Sinne became Sinne for us that we might be made the righteousness of God in him All this will be clearly discerned in this Treatise of the Incarnation of JESUS CHRIST or his Becoming Man and therefore also that so precious knowledg may not remain any longer shut up it is here published in the English Tongue Though by perusing it and Meditating therein the Holy Bible will appear assuredly to be as much the Word of God as a writing by Mans hand can be and the words there once spoken by the Prophets Christ the Apostles other Holy Men as much the word of God as words and voyces of Men can be The true sence and meaning thereof in the understanding as much the word of God as the Meaning in the Mind and understanding of any Man can be Yet the writing the Words and sense or meanings proceeding from Creaturely Instruments are creaturely whereas the Thing properly called the word of God which inwardly frames those Meanings and formeth all things whatsoever both visible and invisible is not a Creature for it is the Creator the Creating Word which is God himself who formeth all things in himself and so ALL is HE not one IOT a Creature But he createth the Creature and dwelleth therein yet the Creature is not nor ever can be He and so that word of his which is produced effected brought forth and Manifested Externally by the Creature is Gods Word but is not God the Word But the inward Word in the Heart that vvord of Faith even Christ the Word that Word is God Let me enquire a little Were not all Eternal Things whatsoever in Being in their own uncreated World before therewas so much as the least Glimps of any Created thing either Angel or Man either Created Light or Darkness either Created Heaven or Hell or this World And were not the Divine holy Spiritual and all other Natural things in Being without the Created inward and outward world as well as in them And had it not been so though the Angels world and ours had never been created And were not all the Things without them and within them in Being though they had not been spoken of in the Scriptures were not the Word God though John the Apostle had not said so were not the Pure in Heart Blessed should we not through Patience possess our Souls Is not God himself Light And if we walk in the Light as he is in the Light doth not the Bloud of Jesus Christ clense us from All Sinnes otherwise not though it be in us And is not his Flesh meat indeed and his Bloud drink indeed Why do we not eat and drink thereof If we deny our selves and take up the Cross of Christ that is tribulation anguish afflictions adversities and Crosses and follow him in Meekness and wel-doing loving those that hurt us returning Good for Evil to every one and blessing for Cursing and this unfeignedly from a sincere Heart are we not his true Disciples will not Heavenly Father give the holy Spirit to them that desire it though certain Disciples that believed and had been baptized in the Time of the Apostles had not so much as heard whether there was any holy Ghost yet being baptized in the Name of the Lord JESUS and having the hands of Paul laid on them they received the holy Ghost and Spake with Tongues and prophesied Do not they receive the Seed into Good Ground that heare the Inward Word and receive consent to or obey it and so understand it also bring forth fruit Doth not Faith come by inward Hearing and that Hearing by the same word of God And can those that have not Ears to hear that is Spiritual Ears hear though his voyce his Spiritual Tongue and voyce is gone into all the Earth that Word ingrafted in every thing by which all doth subsist Can the Natural Man perceive the Things of God seeing they are spiritually to be discerned or can any teach them rightly that is Spiritually but by the Spirit And if the word of Promise the Seed of the woman had not been quickned in Adam and Eve by Gods putting Enmity between the Womans and the Serpents Seed they both of them and all their posterity had been meerly Natural and Children of wrath onely and had been uncapable of ever becoming the Children of Grace and Mercy but in the Word of promise Christ in them all Mankind have in them the Spiritual Man the hidden Man of the Heart in whom even Cain was able to do well and so doing should have been accepted and in whom they are not only able to discern but to do all
things but if they love themselves more then God in them then their Perdition is of themselves Hath not God shed abroad his Love in our Hearts Can any rightly say Lord Lord but by the Holy Spirit And are not the Father the Word and Spirit which bear record in Heaven One And do not the Spirit the Water and the Bloud which bear record on the Earth agree in One Also is not the Kingdom of Heaven within us And doth it not consist in Peace Righteousness and Joy in the Holy Ghost and then must not all needs be in us And we may thereby apprehend and understand it rightly though yet we know it not nor ever read it or though it had not been related in the Holy Scriptures How many Thousand Endless Mysteries are Treasured up in the hidden wisdom of God in Christ and in him in us when we find him and partake of him in him we have them all and from his fulness receive Grace for Grace how narrowly therefore should we search and observe the exact words of the Scripture which so surely as an Index point us to these invaluable things and use that powerful word in our Hearts by which hearing Comes and direction and power of understanding those things not onely which are expressed inwardly or outwardly but even whatsoever is hidden in Christ in whom all fulness dwels and then can any thing be impossible to be apprehended or known by a Soul that hath the very Thing in it self where nothing can be hid from its inward Eyes And since God worketh in us both to wil and to do why refuse we to will and to do by hearkening and yeelding to the Lusts of our own Hearts being Servants in Obedience to the Evil and not of God who is likewise in us with his Grace fulness we thinking nevertheless that we can neither will nor do endeavouring to bring Scripture to prove it to the quenching of the Spirit the manifestation whereof is given to every one to profit withal and this is effected in those that understand not how to satsfie themselves in the meaning of those Scripture Arguments that are alledged for proofs not considering that God worketh in us to be able through him in us so that there is himself his power and ability in our Selves though not Self-ability as of our selves for the Most Holy Man born of the fleshly Seed of Father and Mother of himself as of himself is not able to think a Good Thought but there is none so wicked except he be altogether uncapable to desire Conversion and so is a Devil but doth at some time or other in this life think a Good Thought which testifies the good work of God in his-heart and soul and is the stirring of the Divine Word therein in which is Light but Men love darkness rather then Light though it Ever Eternally shone in the Darkness and is the very light of their life in them and that because their Deeds are Evil and they will not follow to will and do according to it which is the Obedience to the divine Light in them though God hath given even his whole self unto them to Convert them wherein they are able to do all things through Christ that strengtheneth them and yet will not but neglect so great Salvation And these Comfortable words expressed in the holy Scriptures are faithful and the Things certain and undeniably true though the Scriptures had never made mention of them and are all of them to be discerned known and throughly understood in the Things themselves by and in every Soul but our want is that we seek not The Consideration whereof should move us earnestly to labour to understand more and more where and how that word is to be found felt seen and known as this Book doth exceedingly help us that we may infallibly Experimentally and understandingly Testifie unto the Truth of the Holy Scriptures by the through Examination of the Things it speaketh of seeing the Scripture directs to that which is to be understood no way but in the Things themselves as all that is written of is to be known Experimentally whether it be Natural or Divine solely by comparing the writing by and with the Things else all is but a Notional and Imaginary Supposition or Opinion without understanding but by the knowing of Things we should by degrees cease from Contention and rightly certainly and infallibly know God and the Wonders he hath wrought and can and will work in all things especially in the Souls of Holy Men some of whom out of the good hidden treasure of the living word in the Heart have committed to writing those few things conteined in the Scriptures being few in respect of the Infinite Depths of the Deity and so proceeding forward from Grace to Grace from Knowledge to knowledg we may attain to the measure of the fulness of the stature of a Man in Christ and not be alwaies children in understanding but even strong Men in Christ The Apostle Johns words If we say we have no sin we deceive our Selves May they be taken as meant speaking of others and not himself included what then shall we think was become of his Earthly Old Adam of his outward Flesh and Bloud wherein he was Mortal had he not that when he said so that he might justly exclude himself from having any sinne as having laid of this life and body he might have done having the new heavenly Body and not the old Earthly one about him at all in which Mortal flesh and Bloud onely which Christ himself took of the Seed of the Virgin Mary he became Sinne for us and could die else it had not been possible as is largely cleared in this Treatise Though if there be no Consent of the Soul it may truly be said by any one with the Apostle Paul It is no more I that do the Evil which I would not but Sinne that dwelleth in me Yet of this Mortal Corruptible Flesh which dyeth and remains in Corruption in the Grave and will not be changed till the General Resurrection of all the Dead at the last day of that it may be always said as he likewise saies of himself after he was rapt into the Third Heaven and not of others onely I know that in me that is in my Flesh dwelleth no Good thing And that is it in which Evil was present vvith him vvhen he vvould do Good for vvith his Flesh he served the Lavv of Sinne Can any serve God with his Flesh but vvith the Mind he can and doth vvhen he vvilleth the Good Yet vvhy are the Mysteries of the Bible so little understood but because we apprehend not that God and Christ and the Holy Spirit and all Graces as also Sinne are invvardly in Every soul the flesh lusting against the Spirit and the Spirit against the Flesh in every one and so the love and vvrath of God is in all things either hidden or manifested and that all
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
belongeth to the Fathers property according to which he calleth himself an angry jealous God and a consuming fire in which the first Principle is understood 41. And 2º The other a Meek Light-flaming Spirit which from Eternity conceiveth its variation or transmutation in the Cnter of the Light for it is in the first Principle in the Fathers Property a Fiery Spirit and in the second Principle in the light a meek light-flaming spirit and is only one and not two but is understood to be in two sources or qualities viz in Fire and Light according to the property of each source or quality 42. As is sufficiently to be understood by us in every outward Fire wherein the Fire source or quality giveth a wrathful fierce spirit which is consuming and the source or quality of the light giveth a meek amiable Air-Spirit and yet is Originally but one Spirit 43. In like manner we are to conceive of the Being or Substance of Eternity viz the holy Trinity which in the Light we apprehend to be the Deity and in the Fire to be the Eternal Nature as is sufficiently cleared in the other writings 44. For the Omnipotent Spirit of God with both the Principles hath been from Eternity All itself there is nothing before it It is it self the Ground or Bysse and the Abysse 45. And yet the Holy Divine Being or Substance is especially observed to be a Being or Substance of its own in it self and dwelleth without or beyond the fiery or fiering Nature and property in the lights property and is called GOD not from the Fires property but from the Lights property 46. Though indeed both properties are unsevered as we may understand by this world wherein there lieth a hidden Fire in the Deep of Nature and hidden in all beings or substances and Things else no outward fire could be brought forth 47. And we see that the Meekness of the water holdeth that hidden fire captive in it self that it cannot manifest it self for it is as it were swallowed up in the water and yet is though not substantially yet Essentially and in the awakening is made known and Operative or qualifying and all were a Nullity or Nothing and an Abysse without the Fire 48. Thus we understand also that the Third Principle viz the source or quality and the Spirit of this world stood from Eternity hidden in the Nature of the Fathers property and was known by the Light-flaming Holy Spirit in the Holy Magia viz in the divine wisdome in the Divine Tincture 49. For the sake of which the Deity hath moved it self according to the Nature of the Genetri◠and generated the great Mystery wherein then ALL lay whatsoever the Eternal Nature was able to do 50. And it hath been only a Mystery and hath not been as a Creature but as a Chaos Quintissence Mist or Mixture together 51. VVherein the wrathful or fierce Nature hath generated a Dark Mist or Cloud and the light flaming Nature in its property hath generated the Flame in the Majesty and the Meekness which hath been the VVater source or Quality and the cause of the Divine substantiality from Eternity 52. And it is only virtue or Power and Spirit which hath been of no Similitude and there is no footsteps of any thing therein but the Spirit of God in a two-fold source quality and form viz a hot and a cold stearn fire-source or quality and then a Meek love-source or quality according to the kind of the Fire and of the Light 53. These have as a Mystery gone one into another and yet the one hath not comprehended the other but have stood as it were in two Principles 54. VVherein then the Astringency viz the Father of Nature hath continualy comprehended or compacted the Substantiality in the Mystery where then it hath formed it self as it were into an Image and yet hath been no Image but as a Shaddow of an Image 55. All this in the mystery hath indeed thus continually had an Eternal beginning of which a man cannot say that there is any thing which hath not had its figuree as a Shadow in the Eternal Great Magia 56. But it hath been no Beeing or Substance but a spiritual or divine Scene or sport one in another and is the Magia of the great Wonders of God where there is continually what was not or where there was nothing but only an Abysse and that is now in the Nature of the Fire and Light come into a Ground 57. And yet it is out of or from Nothing but only out of the Spirit of the source or quality which is also no Being or substance but a source or quality which generateth it self in it self in or into two Properties and also severeth it self into two Principles 58. It hath no seperater or maker but is it self the cause as is particularly mentioned at large in the other writings that the Abysse introduceth and generateth it felf into a Ground 59. Thus now we may coneeive of the Creation of this World as also of the Creation of Angels also of Man and all other creatures All is Created out of the great Mystery 60. For the third Principle hath stood before God as a Magia and was not or hath not been wholly manifested or revealed 61. Also God hath had no similitude wherein he could discover his own Being or Substance but only the wisdom that hath been his longing delight and hath stood in his will with his Being or Substance as a great wonder in the light flaming divine Magia of the spirit of God 62. For it hath been the habitation of the spirit of God and is no Genetrix but the manifestation or revelation of God a Virgin and a cause of the divine substantiality 63. For in it stood the light flaming divine Tincture to the heart of God viz to the word of life of the Deity and it hath been the revelation or manifestation of the Holy Trinity 64. Not that from its own ability and production it manifesteth or revealeth God but the divine Center out of God's heart or being and substance manifesteth it self in it It is a Looking-Glass of the Deity 65. For every Looking-Glass standeth still or quiet and steady and generateth no Image but receiveth the Image and thus the Virgin of wisdom is a Looking-Glass of the Deity wherein the spirit of God seeth it self as also all wonders of the Magia which with the creation of the Third Principle are come into Being or Substance and is all created out of the great Mystery 66. And this Virgin of the wisdome of God stood in the Mystery and in it the spirit of God hath discovered the formation of the Creatures for it is the out-spoken or express Image of whatsoever God the Father hath spoken forth out of his Center of the light flaming divine Property out of the Center of his heart out of the word of the Deity by his Holy Spirit 67. Itstandeth before the
Deity as a glance or Looking-Glass wherein the Deity seeth it self and in it standeth the divine Kingdom of joy of the divine Will and Pleasure viz the great wonders of Eternity which have neihere beginning nor end nor number 68. But is all an Eternal Beginning and an Eternal End and is together as it were an EYE which seeth where there is nothing in the Seeing or in Sight but the seeing ariseth out of the Essence of the Fire and Light 69. Understand in the Fires Essence the Fathers Property and the first Principle and in the lights quality or source and property the Sonnes Nature viz the second Principle and the driving Spirit out of both properties understand to be the spirit of God which in the first Principle is fierce or wrathful stearn astringent bitter cold and fiery and is the driving spirit in the Anger 70. And therefore resteth not in the fierce wrath and anger but is thrusting forth and blowing forth of the Essential fire in that it uniteth it self again in the Essence of the Fire for the wrathful Essences draw it again into them for it is their source or quality and life and yet goâ—th in the kindled fire into the light forth from the Father into the Sonne and openeth the fiery Essenceâ— in the source or quality of the light 71. VVhere then the fiery Essence in the great desire of the burning Love and the first stearn source or quality in the Lights quality or source is not known but the fierceness of the fire is only thus a cause of the light flaming Majesty and of the desiring Love 72. And thus we are to understand the Being or substance of the Deity and also the Eternal Nature and we understand alwaies the Divine Being or substance in the light of the Majesty for the meek light maketh the stearn nature of the Father meek lovely and merciful 73. And is called the Father of Mercy according to his Heart or Sonne for the Property of the Father standeth in the Nature of fire and light and is himself the Being of all Beeings or Substance of all Substances 74. He is the Abysse and the Bysse or ground and parteth him self in the Eternal Birth into Three Properties as into Three Persons also into Three Principles 75. Whereas yet in the Eternity there are but Two in Being or Substance and the Third is as a Looking-Glass of the first Two out of which this world as a comprehensible or palpable Being or Substance is created in a Beginning and End The Second Chapter Of the Revelation or Manifestation of the Mystery How out of the Eternal Spiritual Mystery the Temporary Mystery is flown forth 1. SEeing then thus there hath been a Mystery from Eternity therefore now its manifestation or Revelation is to be considered for we can speak no otherwise of the Eternity then as of a Spirit 2. For it hath all been only a Spirit and yet from Eternity hath generated it self into Being or Substance and that through Desiring and Longing 3. Neither can it be said at all that in the Eternity there hath not been Beeing or Substance for no Fire subsisteth without Being or Substance 4. Also there is no Meekness without the Generating of Being or Substance for the Meekness generateth VVater and the Fire swalloweth up the water and maketh it in it self one part Heaven and Firmament and the other part Sulphur 5. In which the fire Spirit by its Essential wheel maketh a Mercury and further awakeneth the Vulcan that is striketh up the Fire that so the Third Spirit viz the Air becometh generated 6. VVhere then the noble Tincture standeth in the midst as a Glance with the Colours and Originally ariseth out of the Wisedom of God 7. For the Colours arise from the source or quality Every Colour standeth with its Substantiality in the meekness of the quality or source of the water excepting the Black which doth not so that hath its Original out of the harsh astringent fierceness they all receive their colours from the source or quality 8. Thus now every form longeth after the other and from the Desirous Longing every form is impregnated from the other and the one bringeth the other to Being or Substance so that the Eternity standeth in a perpetual enduring Magia wherein Nature standeth in a sprouting springing and wrestling and the fire consumeth that and affordeth or giveth it also and so is an Eternal Band. 9. Only the light of the Majesty and Trinity of God is unchangeable for the Fire cannot comprehend it and it dwelleth Free in it self 10. And yet it is perceptible and known to Us that the light of the Love is desirous viz of the wonders and figures in the wisdom 11. In which desiring this world as a Model hath been known from Eternity in the wisdom in the Deep hidden Magia of God for the Desiring of the Love searcheth into or predominateth in the Ground or Byss and Abyss 12. Therein hath also from Eternity the desire of the fierce wrath and harsh stern source or quality in the Fathers Nature and property together mingled it self 13. And so the Image of Angels and Men have been from Eternity discovered in the Divine property in Gods wisdom as also in the property of the fierce wrath the Devil But not in the holy Light-flaming property 14. But yet in no Image or Being and Substance but in the way or Manner as in a deep sence a thought darteth up and is brought before its own looking-Glass of the Minde where in the Minde often a thing appeareth that is not in Being or Substance 15. Thus have the two Genetrixes viz the fierce wrath in the Fire and also the Love in the Meekness or Light set their Model in the wisdome 16. Where then the Heart of God in the Love hath longed to Create this Model into an Angelical Image out of the Divine substantiality that it should be a similitude and Image of the Deity and should dwell in the wisdom of God to fulfill the longing of the Deity and to the Eternal rejoycing of the Divine Kingdom of Joy 17. And now we are to conceive or apprehend of the Word Fiat that it hath comprised or câ—tched this and brought it into a Substance and Corporeal Being for the will to this Image hath existed out of the Father out of the Fathers property in the word or Heart of God from Eternity as a desirous will to the Creature and to the Manifestation of the Deity 18. But being it had not moved it self from Eternity till at the Creation of the Angels therefore there was no Creation performed till the Creation of the Angels 19. But the Ground and Cause thereof we are not to know and God hath reserved it to his own Power and Might how it came to pass that God hath once moved himself seeing or notwithstanding he is an unchangeable God and we shall here search no further for this
a Beastial Property as we now live in after the Fall but in the Paradisicall in the Eternall Life 50. Man had no such beastial Flesh but heavenly Flesh but in the Fall it became earthly and beastiall 51. Neither are we to understand it in such a sence that he had nothing of this world in him He had the Kingdom and Dominion of this world in him but the Four Elements ruled not in him but the Four Elements were in One and the Earthly Dominion lay hidden in him 52. He should live in the Heavenly source or Quality and though all was stirring in him yet he should rule with the Heavenly source or Quality of the second Principle over the Earthly and the Kingdom and the source or Quality of the Stars and Elements should be under the Paradisical source or Quality 53. No Heat nor Frost no Sickness nor Mishap or Mischief also no fear should touch him or terrifie him his body could go through Earth and Stone uninterrupted by any thing 54. For that would be no Eternal Man which earthliness could limit which were thus fragile 55. Therefore we should rightly consider of Man It is not Sophistry or Opinion that will do it but knowing and Understanding in the Spirit of God 56. It is of necessity you must be born again if you will see the Kingdom of God again out of which you are departed 57. Art will not do it but Gods Spirit which sets open the Doors of Heaven to the Image of man so that he can see with Three Eyes 58. For Man standeth in a Threefold life if so be he be Gods Child if not he standeth onely in a Two-fold life 59. And it is sufficiently known to us that Adam is with the right Holy Image which was the similitude according to the holy Trinity gone forth out of the Divine Being or Substance aud hath Imagined in or according to the Earthliness and hath brought the earthly Kingdom into the divine Image and darkned or obscured it and made it perish whereupon also we then lost our Paradisical Seeing 60. Also God hath withdrawn Paradise from Us whereupon we became then weak faint and feeble and instantly the Four Elements together with the Constellations or Astrum in us became strong and mighty so that we are with Adam fallen home to them 61. Which also is the Cause of the Woman that God divided Adam when he could not stand and parted him into two Tinctures viz. according to the Fire and Water as shall be mentioned here following the one affording soul the other Spirit 62. And after the fall Man became a beastial Being or Substance who must propagate after a Beastial property or kind and then the Heaven and Paradise as also the Deity became a Mystery to Him 63. VVhereas yet the Eternal continued in Man viz the Noble soul but covered with an Earthly Garment and darkned and infected with the earthly source or quality and poysoned by the false or Evil Imagination so that it was no more known to be Gods Child 64. For the sake of which God became Man that he might deliver it from the Dark Earthliness again and bring it again into Heavenly Substantiality in Christs Flesh and Blood which filleth the Heaven The Third Chapter The Gate of the Creation of Man and of the breathing in of the Soul and of the Spirit 1. ALthough this hath been cleared enough in the other Writings yet because every one hath them not ready at Hand therefore it is necessary to set down a brief recitall or round description of the Creation of Man whereby Christs Becoming Man or Incarnation may be the better understood afterward 2. Also for the sake of the Pearl which continually more and more befalleth and becometh given and opened to Man in his seeking which is a singular Joy to me thus to delight my self with God 3. The Creation of Man is done or performed in all the Three Principles viz in the Fathers Eternal Nature and property And in the Sonnes Eternal Nature and property and in this worlds Nature and property 4. And into the Man which the word Fiat Created was the Threefold Spirit out of the Three Principles and sources or qualities breathed in to be his life viz he was Created by a Threefold Fiat understand the Corporeity or Substantiality and the will of the Heart of God introduced the Spirit into him according to all the Three Priuciples understand it as followeth 5. Man was created totally after the similitude of God God manifested himself in the Humanity in an Image which should be as himself 6 For God is ALL and All is proceeded from him and yet all is not called God therefore because all is not Good 7. For as far as concernes the Pure Deity God is a light-flaming Spirit and dwelleth in Nothing but onely in himself Nothing is like him 8. But as far as concerns the property of Fire out of which the light is generated we apprehend that the property of the Fire is Nature which is a Cause of the Life Moving and of the Spirit else there would be no Spirit also no Light nor Being or Substance but an Eternal Stilness neither Colour nor virtue but all would be an Abyss wsthout Being or Substance 9. Although yet the light of the Majesty dwelleth in the Abyss and is not apprehended by the fiery Nature and property For as to the Fire and Light we are to Understand as followeth 10. The Fire hath and maketh a terrible and Consuming source and Quality or torment now in the source or quality and torment there is a sincking down like a dying or free yieldiug up it self 11. That free yeelding up it self falleth into the liberty without or beyond the source or quality or torment as into Death and yet is no Death but it so goeth a degree deeper down into it self and becometh free from the source or quality or torment of the fires Anguish and yet hath the sharpness of the Fire yet not in the Anguish but in the Liberty 12. And then the Liberty and the Abyss is a Life and becometh a Light in it self for it getteth the Flash of the Anguish Source or Quality or torment and becometh desirous viz of the Substantiality 13. And the Desiring impregnateth it selfe with substantiality out of the Liberty and Meekness For in that the Anguish source or quality or torment sinketh or entreth in it rejoyceth that it is free from the Anguish and draweth the joy into it self and goeth with its will out from it self which is the Life and Spirit of Joy 14. For which here we had need of an Angels Tongue yet hereby we will give to the Reader that loveth God a short explanation to consider of for the understanding of the Heavenly Substantiality 15. For in God All is power Spirit and Life But whatsoever is Being or Substance that is not Spirit but that which sinketh down from the Fire as into
the Breathing-in of the Soul and of the Spirit 43. The Body is a similitude according to Gods substantiality the Soul and Spirit are a similitude according to the Holy Trinity 44. God gave the Body his substantiality out of the Three Principles and the Spirit together with the Soul out of the fountain of the Threefold Spirit of the All-Being All-Substantial Deity 45. And thus we are to understand that the soul with its Image and with its outward Spirit is proceeded out of three Principles and breathed and introduced into the Body as Moses witnesseth God breathed into Man the living Breath into his Nostrils and so Man became a living soul 46. But now the Breath and Spirit of God is Threefold viz in a Threefold source or Quality 47. In the first Principle it is a fiery Breath and Spirit which is the true cause of the Life and standeth in the Fathers source or quality viz in the Center of the fierce wrathful Nature 48. And then in the second Principle Gods breath or Spirit is the light flaming love-spirit viz the true spirit of the True Deity which is called God the Holy Ghost 49. And in the Third Principle as in the similitude of God Gods Breath is the Aire-spirit upon which the Holy Ghost rideth as David saith The Lord rideth upon the Wings of the Wine and Moses saith The Spirit of God moved upon the Water that is upon the Capsula or inclosure where the Aire ariseth 50. Now this Threefold Spirit hath the total God out of all the Three Principles introduced and Breathed-in into the Created Image 51. Viz First the Fire Spirit he hath introduced into him from within and not at the Nostrils but in the Heart in the Twofold Tincture of the inward and outward Blood although the Outward was not known or discerned but was a Mystery But the Inward was stirring and had Two Tinctures viz one out of the Fire and one out of the Light 52. This Fire-spirit is the true Essential soul for it hath the Center of Nature with its four formes for its fiery might It striketh up the fire it self and it self maketh the wheel of the Essences as in the Second and Third Book is mentioned at Large 53. And thou art to know that the Essential Souls-fire is not the true Image according to the Deity It is no Image but a Magical perpetual enduring Fire 54. It hath had no beginning also it will have no End 55. And understand That God hath introduced the Eternal Begining-less Fire which hath been from Eternity in it self in the Eternal Magia as in the willing of God in the desiring of the Eternal Nature as an Eternal Center of the Genetrix for this Image should be a Similitude of or according to him 56. And secondly in like manner it is with the Essential souls-Fire the Holy Spirit hath introduced the Light-flaming Love-spirit out of it self and that even in the Second Principle wherein the Deity is understood 57. Not in at the Nostrils but as Fire and Light hang one to another and are One but in two sources or qualities thus was the Good Love-spirit together with the Essential Fire-spirit introduced into his Heart 58. And each source or quality brought its own Tincture along with it as a peculiar Life of its own and in the Love-Tincture the right true Spirit is understood which is the Image of God which is a similitude according to the clear true Deity which respecteth the whole Man properly also filleth the whole Man but in its own Principle 59. The soul as to what purely belongeth unto it is a Fire-Eye or a fire-Looking-Glass wherein the Deity hath manifested it self according to the first Principle viz according to Nature for it is a Creature and yet Created in no similitude 60. But its Image which it bringeth forth out of its fire-Eye into the Light that is the True Image or Creature for the sake of which God became Man and introduced it again out of the fierce wrath of the Eternall Nature in Ternarium sanctum into the Holy Ternary 61. And we are to understand further thus concerning the soul and its Image It is indeed together a Spirit but the Soul is a hungry fire and must have substantiality else it will be a hungry Dark valley as the Devils are become such 62. Thus the soul maketh Fire and Life and the meekness of the Image maketh Love and heavenly substantiality thus the souls fire becometh Meekened and satiated with Love 63. For the Image hath water out of Gods fountain which floweth into Eternal life the same is Love and Meekness and it receiveth that out of the Majesty of God As is to be seen in a kindled Fire that the fire in it self is a fierce wrathful source or quality and the Light is a Meek amiable source or quality and that in the deep of this world out of Light and Aire water cometh to be this is thus also in a similitude 64. Thirdly God hath in like manner at once breathed-in the Spirit of this world with the source or quality of the Stars and Elements viz. the Aire into Man into his Nostrils that should be a ruler in the outward Kingdom and open the wonders of the outward VVorld to which End also God created Man in the Outward Life 65. But the Outward Man should not reach into the Image 66. And the Image of God should not lodg the outward Spirit in it self and suffer that to rule over it 67. For its food was from the Word and power of God and the outward Body had paradisical food not from the Sack of Wormes for it had not that 68. Also he had neither the form nor shape of Masculine or Feminine for he was both and had both Tinctures viz of the soul of the Spirit of the soul of the Fire and of the Light 69. And he should generate another Man out of himself according to his Similitude he was a chast Virgin in one only pure Love he loved and impregnated himself through the Imagination and so also was his propagation 70. He was a Lord over the Stars and Elements a similitude of God as God dwelleth in the stars and Elements and they apprehend not him he ruleth over all thus was Man Created also 71. The Earthly source was not wholly stirring in him he had indeed the Aire-spirit but the Heat and Cold should not touch him for the substantiality of God pressed through all as the Paradise pressed and sprouted through the Earth so sprouted the Heavenly substantiality in the outward Being or Substance of his Body and outward Spirit In God that was very possible which to us in the earthly Life seemeth strange 72. Fourthly thus Adam with the introducing of his fair Heavenly Image into the spirit of God hath together received the Living word of God which was the food of his soul and Image that living Word was surrounded with the
Gods wisdome as in a Looking-Glass and hath stood against the Center of the Father viz the Center of the Fire and fierce wrath Not in the fierce wrath of the Essence but in the Light in the Lights Essence 31. And Man was foreseen also in that Essence in the Name JESU before the foundation of the world was laid wherein Adam then was in a Heavenly Essence without a Naturall and Creaturely Substance 32. For in the Wsdom the Fall was known e're Man became a Creature and that accoording to the fires property not in the Lights property but according to the first Principle 33. And thus now according to our deep knowledge we say of Mary that before the time of the opening and Massage of the Angel she was such a Virgin as Eve was when she wen out of Paradise 34. E're Adam knew her then indeed she was a Virgin but the right virginity was perished in her and infected with the Earthly Longing and the beastiall property was manifested on her 35. For the Earthly Imagination destroyed the heavenly property so that she was a Woman and was not chast pure Immaâ—â—â—aâ—e 〈◊〉 36. For She was but one part of the Heavenly Virgin the Other Part was Adam 37. And so there hath been no right pure virgin generated from Eve which was totall or entire in Substance the Turba destroyed the virgininity in all till the Saviour or Champion in the Battel Came who was a total masculine Virgin in Gods wisdom according to the Heavenly Substance and the Earthly hung to him but the heavenly ruled over the Earthly for so should Adam also be but he stood not 38. Therefore we say with good ground that Mary was the Daughter of Joachim and Anna and hath according to the Earthly part their Substantiality Essentially in her 39. And then we say that she was the Daughter of Gods Covenant and that God hath fixed the Mark of Regeneration in her so that the whole Old Testament hath looked into that Mark and all Prophets have Prophesied concerning that Mark that God would open the rhe Eternall Virginity again and that that Mark was blessed 40. For God had given himselfe with his Mercy with the Covenant of Promise into this Mark and the word of Promise stood in the Covenant in the Light of Life against the Anger 41. And the first world before the Deluge or Floud and after became saved in that Covenant which God set before himself as a Virgin-like Looking-Glass for the Eternal Virgin appeared in the Covenant as in Gods Looking-Glass and the Deity delighted it self therein 42. For if Israel had kept the Covenant and performed the work of the Covenant then that had been acceptible to God as if the humanity had been in the Looking-Gâ—ass of wisdome and though indeed Israel were Earthly and Evil yet nevertheless God dwelt in Israel in his Covenant in the Wisdome according to his Love and Mercy 43. Thus the Works of the Law were a Looking-Glass before God till the Life became generated or Born out of the Covenant till the fulfilling came and there the Works in the Looking-Glass Ceased and the work of the fulfilling in the flesh and blood in the Heavenly Substantiality began to rise again 44. For in Mary was the beginning when the Angel brought the Message and she said he is done unto me as thou hast said there instantly the Center of Life in the Word of God viz in the Heart of God moved in her dead heavenly seed 45. For all the Three Principles of the Deity became stirring and catched hold of the divine Tincture in the Dead heavenly Substantiality 46 Not that God stood without Substance but Man was dead in the heavenly Substance and now came the Heart of God with living divine Substantiality into Death and awakened or raised up the Dead Substantiality 47. It did not at this time take away the Earthly source or quality but entered into the Earthly source or quality as a Lord and Vanquisher of the source or quality 48 For the right Life should be introduced through Death and the Anger of God which was done on the Cross where death was destroyed and the fierce wrath captivated and was quenched and vanquished with the Love 49. And thus we understand now what Mary with the fulfilling was come to be viz a right pure Virgin according to the heavenly Part for when the Heart of God moved it selfe and that the Day brake forth in her then shone in her the Light of the Clarity or brightness and purity of God for her dead virginity viz Gods wisdome became opened and Living 50. For she became filled with the divine virginity viz with Gods wisdome 51. And in that wisdome and divine Substantiality as also in the dead and now living Substantiality the Word became flesh a Sulphur with the Center of Nature out of the Fathers Essence and out of Mary's Essence a life out of Death a fruit with both the Tinctures perfectly whereas both the Tinctures were but One. 52. And as Adam was become a Man so Christ became a Man also according to the outward World 53. For not Eves Image in the Womans Tincture was to remain but Adams Image was to remain as he was a Man and also a Woman 54. But yet being one of the Marâ—s must appear according to the Might and power of the outward Fiat and that also the Champion in the Battel would be fixed and persented in all the Three Principles therefore the Champion in the Battel gat Masculine Marks of distinctionâ— 55. For the Man hath the Fires Tincture viz of the Fathers property so now the Father is the strength and Might of all things and the Sonne is his Love 56. Thus the Word became Man in the feminine Essence but became a Man that his love might quench the Anger and fierce wrath in the Father 57. For Venus's Tincture hath the Water-source or quality and the Woman hath Venus's Tincture Thus must the Fire become quenched by the water of Eternal Life and the Fathers burning Essence in the Fire become quenched again 58. Now we know that Mary the Mother of Christ according to Flesh Soul and Spirit in the blessing is a pure chast Virgin for that is her Blessing that God hath opened himself in her 59. She hath carried the Word of Life in her Body that hath moved it self in her 60. She hath not moved the Word but the Word hath moved her both the fruit which she did bear and her Soul as also that part of her dead Substantiality so that her Soul instantly became environed with the divine living Substantiality 61. Not according to the Earthly part viz according to the Third Principle but according to the Second Principle so that thus the Earthly did but hang upon her 62. For her soul should also with the word of Life which in her became Man together enter through death and the Anger of the Father
have suffered it selfe to be impregnated with Earthly seed 94. Here it attaineth the right fires and Mans Tincture so that thus it is also a right Masculine Virgin as Adam was in his Iâ—nocency The Tenth Chapter Of the Becoming Man or Incarnation of Jesus Chrst the Sonne of God and how he lay Nine Months as all the Children of Men shut up in his Mothers Body or Womb and how properly his Becoming Man is 1. MEn have had much disputing about Christs becoming Man but very blindly and have made many Opinions concerning it and so Men have beene turned about with Opinion and have left and let the right becoming Man or Incarnation lye still upon which our Eternal Salvation dependeth 2. Of which all the cause hath been that Men have sought it in outward Wit or Understanding and Art and Not at the right Mark Aim or Place 3. If a Man were entered into Christs becoming Man or Incarnation and were born of or out of God it would need no disputing for the Spirit of God openeth to every one the becoming Man or Incarnation even in himself and without this there is no finding it 4. For how will we find in this Worlds Reason that which is not in this World we find in the outward Reason scarce any Glimps thereof but in Gods Spirit is the right finding 5. The becoming Man or Incarnation of Christ is such a Mystery as which the Outward Reason knoweth nothing of for it is done in all the Three Principles and cannot be searched out unless a man know the first Man in his Creation before the Fall 6. For Adam was to generate the Second Man with the Character of the Holy Trinity out of himselfe in which the Name JESUS was Imaged or Incorporated 7. But that could not be and therefore must another Adam come in whom it was possible for Christ is the Virgin-like Image with the Character of the Holy Trinity he is conceived in Gods Love and generated in this world 8. Adam had divine Substantiality and his soul was out of the first Principle out of the Fathers property and that should have with its Imagination inclined it selfe into the Fathers Heart viz into the Word and Spirit of Love and purity and have eaten of the Substantiality of Love and then it had reteined Gods Substance in the Word of Life in it selfe and would have been impregnated with the power out of the Heart of God 9. Whence then it should have Imagined out of it selfe into â—s substantiality and it selfe have impregnated its Substantiality so that a whole similitude according to the first Image would have Existed through the Imagination and the yeelding up of the Soul into it and be conceived in the power of the Substantiality 10. But being this could not be done in Adam because of the Earâ—â—liness which clave to him therefore it was done in the Second Adam Christ who was in such a manner conceived through Gods Imagination and entering into the Image of the first Adam 11. And it is known to us that being the first Adam had fixed his Imagination in the Earthliness he is become Earthly and that done against the purpose of God yet the purpose of God must stand 12. For here God set his purpose in Adams Child and brought his Imagination into the perished Image and Impregnated the same with his divine power and Substantiality and Converted the Souls will out of the Earthliness into God so that thus Mary became Impregnated with such a Childe as Adam should have been impregnated with 13. Which selfe ability could not effect but sunk down into sleepe viz into the Magia where then the Woman was made out of Adam which should not have been Made but Adam should himselfe have impregnated in Venus's Matrix and have generated Magically 14. But seeing that might not be therefore was Adam divided and his own wilâ— of Great Might and power was broken in him and shut up in Death 15. And seeing he would not set his Imagination into the Spirit of God therefore must his great Might and power in Death hold still and let the Spirit of God set his Imogination into it and do with it what he will 16. Therefore Gods Spirit awakened the Life to him out of that Death and became the Spirit of that Life that the Image and Similitude according to God which was known from Eternity in Gods wisdom might yet be generated and subsist 17. For it stood before the time of the World and from Eternity in the Virgin-Looking-Glass in the wisdom of God and that in two Forms 18. Viz according to the First Principle of the Father in the Fire and in the second Principle of the Sonne in the Light and yet was onely Manifest in the Light and in the Fire as it were in a Magia viz in a possibility 19. As the Starry Heaven modelleth to Man a figure in sleep in his Minde according to its ability or possibility so also hath the Image in the Center of the Fires Nature appeared altogether Invisibly 20. But in the wisdom in the Looking-Glass of the Deity it hath appeared as an Image like a shadow yet without Material Substance and yet hath been in the Essence of that Spirit 21. Which if it had discerned it selfe in the Looking-Glass of the wisdome it would have known and seen this Image and would once have set its will thereinto to bring it into Substantiality that God might have an Image or similitude in Substance where it might not need any more to see it selfe as in a Looking-Glass but find it selfe in Substance 22. Therefore seeing the first Image Imagined into the stern Might and power and thereupon became Earthly and Dead Gods Spirit brought its will and life into Death and took to it selfe again the first Life out of Death that the first Life might stand in full obedience before it and that it alone may be the Will and the Deed. 23. Thus it is known to us that God hath Entered into the halfe dead Image understand into Mary and even into that virgin-like form which lay shut up in Death wherein Adam should have become impregnated and generated an Image of himselfe in the Virgin-like Chastity 24. In this shut up Virgin-like half dead Matrix is Gods Word or Heart viz the Center of the Holy Trinity become a Humane Image without hurt to his Substance 25. And whereas the first living Virgin-like Matrix in Adam would not be obedient to God yet now when it was again awakened and raised out of Death it became Obedient and gave it selfe totally humbly and willingly into Gods will and thus now the right Virgin-like Image became figured into the Obedience of God again 26. For the first will must remain in Death which Imagined against Gods will and a pure Obedient will became awakened which might remain in the heavenly Meekness which would no more suffer the Image in the fire in the Fathers part to
destroyed The Eleventh Chapter Of the Benefit and what Profit the Becoming Man or Incarnation and Geniture or Birth of Jesus Christ the Sonne of God is to us poor Children of Eve The Most rich lovely Gate of all 1. WE poor Children of Eve were all Dead in Adam and though we did as it were Live yet we lived onely to this World and Death waited for us and continually devoured One after another and there were no remedy for us if God had not Generated us again out of his Substance 2. We should not in Eternity as to the Body have returned again but our Soul would have Eternally continued in Gods Anger source or quality with all Devils 3. But the Becoming Man or Incarnation of Jesus Christ is become a powerful Substance or Matter to us for for our sakes is God become Man that he might bring our humanity out of Death into himself again and redeem or release our Soule out of the fire of Gods Anger 4. For the Soul in it selfe is a Fire-source or quality and containeth in it selfe the First Principle the harsh astringency which in it self laboureth onely to the Fire 5. But if the Love and Meekness of God become withdrawn from this Souls Birth or Geniture or become infected with a total stern Matter then it continueth a source or quality in the Darkness a totall stern roughness devouring it selfe and yet also in the hunger of the will alwaies thus generating it self again 9. For a thing that hath no beginning nor Ground that hath also no End but it selfe is its Ground it generateth it Selfe 7. And yet we will not say that the Soul hath no Beginning it hath a Beginning but onely according to the Creature not according to the Essence its Essence is from Eternity 8. For the divine Fiat hath comprised it in the Center of the Eternal Nature and brought it into a substantial Substance moreover with the whole Cross with the Character of the Holy Trinity as a Similitude of the Threefold Spirit of the Deity wherein God dwelleth now whether it be done in Love or Anger that is in Light or Fire for in which of them soever it Imagineth of that it becometh impregnated for it is a Magick Spirit a source or quality in it selfe 9. Thus it is the Center of the Eternity a fire of the Deity in the Father yet not in the Fathers Liberty but in the Eternall Nature 10. It is not come before the Substance but in the Substance 11. But Gods Liberty is without or beyond the Substance but dwelleth in the Substance for in the substance God becometh Manifest 12. And there would be No God without the Substance but an Eternal stilness without source or quality 13. But in the source or quality the Fire becometh generated and out of the Fire the Light where then two Substances fever themselves and drive on a Twofold source or quality viz a fierce wrathful hungry thirsty one in the Fire and a Meek lovely yeelding giving oue in the Light 14. For the Light giveth and the Fire taketh away the Light giueth Meekness and out of the Meekness Substantiality that is the Fires food or else it were a dark fierce wrathfull hunger in it self 15. As indeed a Spirit is if it have not the substance of the Light like a loathsome poyson 16. But if it attaineth substance of Meekness then it attracteth that in it selfe and dwelleth therein and useth it for food and also for the Body for it affecteth or infecteth it selfe therewith and impregnateth it selfe for its substance is its satiating or fulfilling and thus the hunger becometh stilled 17. We are to conceive of the humane Soul thus it was taken out of the Center of Nature not out of the Looking Glass of the Eternal as viz out of the source or quality of this world but out of the Eternal Essence of the Spirit or out of the first Principle of the Fathers property as to or according to Nature 18. Not from Substance or from somewhat but the Spirit of the Deity breathed into it the Life understand the Image into Adams selfe out of all the Three Principles It hath breathed into him the Center of Nature as viz the fire source or quality to Life 19. Also the Meekness of the Love out of the substance of the Deity as the second Principle with divine heavenly Subantiality 20. As also the Spirit of this World as the Loaking-Glass or pretotype or prefiguration of Gods wisdom with the Wonders 21. But now the Spirit of this World is by the Devils kindling and poyson which he hath darted thereinto become perished for the Devil dwelleth in this world and is a continual infecter of the outward Nature and property though in the fierce wrath onely viz in the harsh astringent desire he is Mighty powerful 22. But he putteth his Imagination with his false Tincture also into the Love and poysoneth the Souls best Jewel and hath infected Adams soul with his Imagination with his Evil hunger-spirit so that Adams soul lusted after the Earthly source or quality from which Lust it became impregnated with the Earthly source or quality so that the Outward Kingdom became introduced into the Inward whence the Light of the first Principle Extinguished and his divine Substantiality wherein he should live Eternally became shut up in the Earthly Death 23. Thus for this Image and also Soule there was no remedy more unless then the Deity did move it self according to the second Principle viz according to the Light of Life in it and did kindle the substantiality which was shut up in Death again with the Love Glance which was done in the becoming Man or Incarnation of Christ 24. And this is the Greatest Wonder that God hath wrought in that he hath moved himself with the Center of the Holy Trinity in the Womans Seed 25. For Gods Heart would not reveal or Manifest it selfe in the Fire as viz. in the Mans Tincture but in the Spirits Tincture viz in Venus in the Love of the Life that the Fire in the Mans Tincture might be apprehended with the Meekness and Love of God 26. For the Eternal Life should and must spring again out of the shut up Death For here hath the Root Jesse and the true Rod of Aaran budded and boarn fair fruit 27. For in Adam the Paradise was shut up in Death when he became Earthly but in Christ that springeth again out of Death 28. From Adam we have all inherited Death but from Christ we inherit the Eternal Life 29. Christ is that virgin-like Image which Adam should have Generated out of himselfe with both the Tinctures 30. But being he could not therefore he was divided and so it must be done through Two Bodies till Shiloh came that is the Sonne of the Virgin which became generated out of God and Man 31. He is the Breaker through of which the Prophets spake saying He shooteth up
therefore as he was a Murtheter and lyer at the beginning so he is still and infecteth or poysoneth Men. 62. Being he knoweth that they are fallen to the outward Dominion of the Starres into his Magick Longing therefore he is a Continual poysoner of the Complexion and where he smelleth but a Crum that serveth his turn that he alwaies setteth before Man and if a Man Imagineth into it he will suddenly infect him 63. Therefore it is said Watch pray be sober lead a Temperare life for the Devil your Adversary goeth about as a roaring Lyon and seeketh whom he may devour 64. Seek not so after Convetousness riches Money Goods Might and honour for we are in Christ not of this world 65. For therefore Christ went to the Father viz into the Divine substance that we should with our hearts Minds thoughts and wills follow after him and so he will be with us all the dayes to the End of the World but not in the source or quality of this World 66. We should press forth out of the source or quality of this world our from the Earthly Man and give up our wills into his will and Introduce our Imagination and Longing in to him and so we in his virginity which he hath stirred up again in us become impregnated and Conceive the Word which maketh it selfe stirring in him in our virginity shut up in Death and become born in Christ in our selves 67. For as death through Adam pressed upon us all so the word of Life out of or from Christ presseth upon us all 68. For the Moving of the Deity in the becoming Man or Incarnation of Christ hath continued moveable and standeth open to all Mâ—n the failing is onely in the Entering in that Man suffereth the Devil to detein him 69. Christ need not first depart from his Place and Enter into us when we become new born in Him for the divine Substance wherein he became born or generated hath in all places and Cornors the second Principle in it and where a Man may say there is God Present there a Man may say The Becoming Man or Incarnation of Christ is present also for it became opened in Mary and so qualifieth or operateth backward again even into Adam and forward even into the Lift man 70. Now saith Reason Faith alone attaineth it very right In the right Faith the Impregnation proceedeth 71. For Faith is Spirit and desireth Substance and that substance is nevertheless in all Men and that which is wanting is that it apprehend the Spirit of Faith 72. And if it be come apprehended then the fair Lilly blossometh out of it not onely a Spirit but the Virgin-like Image becometh generated or born out of Death into Life 73. The Rod of Aaron which is dry sprouteth forth out of the dry death and taketh its body out of Death the fair New virgin-like life out of the halfe dead virginity 74. And this the dry Rod of Aaron signified as also Old Zachary also Abraham with his old Sarah who according to the outward world were all as it were dead and no more fruitful 75. But the Promise in the New Regeneration must do it the Life must sprout out of Death 76. The Old Adam which became Earthly must not be Lord Nor Esau the first born to whom formerly the Inheritance had belonged if Adam had continued standing But the second Adam Christ who sprouted forth through death out of the first must remain Lord. 77. Not the Man or the Woman shall possess the Kingdom of God but the Virgin which becometh generated or born out of the Mans and Womans Death must be Queen of Heaven 78. One onely Generation or sex not two one onely Tree not Many Christ was the stock being he was the root of the New Body which sprouteth out of Death which brought forth the dead virgin again as a fair branch out of Death 79. And we all are his sprouts and stand all upon one stock which is Christ 80. Thus we are Christs Sprouts his branches his children and God is the Father of as all and also of Christ In him we live and Move and are 81. We bear Christs Flesh and bloud in us if we do but come to the New Birth for we become regenerated in Christs Spirit 82. That in Mary became a living Man in the dead humanity without the touching of a Man and that also becometh a Man in our selves in our dead virginity 83. And henceforward that which is wanting is this that we cast the Old Adam viz the Husk into Death that the Earthly lifes quality or source may depart from us and so we go forth from the Devil out of his Country 84. And not alone this for the Old Adam must not be so totally cast away but the Huske onely viz the Shell wherein the Seed or Kernel lyeth 85. Out of the Old Essence must the New Man in Gods blessing sprout forth as the blade out of the Grain or Corn as Christ teacheth us 86. Therefore must the Essence be injected into Gods Anger must be persecuted afflicted plagued scorned and lye under the Cross for the New Man must sprout forth out of God anger fire he must be Tryed in the Fire 87. We were fallen home to the Anger 's Essence but the Love of God set it selfe in the Anger and quenched the Anger with the Love in the blood of the Heavenly substantiality in the Death of Christ 88. Thus the Anger reteined the Husk viz the perished corrupt Man understand the Earthly source or quality and the Love reteined the New Man 89. Therefore can no Man besides shed heavenly Bloud the Earthly Mortal Bloud onely for Christ who was conceived without Man and Woman he onely could do it for in his heavenly substantiality there was no Earthly Blood 90. But yet he did shed his heavenly bloud under or among the Earthly that he might deliver us poor Earthly Men from the fierce wrath 91. For his heavenly bloud must in its bloud shedding mix it selfe together with the Earthly that the Turba in the Earthliness in us which held us captive might be drowned and that the Anger might be quenched with the love of the Heavenly bloud 92. He gave his life for us into Death he went for us into Hell into the source or quality of the Fathers Fire and out of Hell again into God that he might break or destroy Death and drown the Anger and make way for us 93. Therefore now the whole matter depends on this that we follow afteâ— him he hath indeed broken and destroyed death and quenched the Anger yet if we will be conformable to his Image then we must follow him into his Death take his Cross upon us suffer persecution be scorned despised and slain 24. For the Old Husk belongeth to the Anger of God it must be purged 95. For it is not the Old Man that must live in us but the
to the outward Man but as to the Inward therefore we will pourtray it in a similitude for the Readers sake and for our Refreshment 10. If we would consider our selves how we are so twofold with a Twofold Mind Thoughts senses and will we can not better come to the knowledge thereof then by considering the Creature or Creation 11. We see a rude stone lying on the ground and in many of them there is the best Gold and we see plainly how the Gold glisters in the Stone but the stone is inanimate and knoweth not that it hath such Noble precious Gold in it 12. So also we we are Earthly Sulphur but we have an Heavenly Sulphur in the Earthly wherein each is its own by it selfe 13. Indeed during this life time they are one among another but they qualifie or operate not together one with the other the one is the conteiner and dwelling-house of the other 14. As we see in Gold that the rude drossy stone is not the Gold but is onely its receptacle that conteineth it also it s rude drossiness doth not afford the Gold but the Tinctura solis or Tincture of Sol affordeth it in the rude Stone 15. But the rude Stone is the Mother and Sol is the Father for Sol impregnateth the rude stone because it hath the Center of Nature out of which Sol hath its Original 16. If we would go on into the Center we would set it down but seeing it is sufficiently explained in the other writings we let it alone here 17. But so it is also with Men the Earthly Man is signified by the rude drossy Stone Sol signifieth the Word which became Man which impregnateth the corrupted perished Man 18. The cause is this the Corrupted perished Man is indeed Earthly he hath the Eternal Center of Nature he longeth after Gods Sol for in his Creation Gods Sol was taken along to his Substance 19. But now the rude Stone hath over-grown the Gold and hath swallowed it up into it selfe so that the Gold is intermixed with the rude drossy Sulphur and cannot escape the rude Sulphur unless it be clensed in the fire so that the rude drossiness be melted away and then Sol remaineth alone 20. Understand this of Dying and consuming therein the rude drossy Earthly flesh is melted away and then the virgin-like spiritual flesh remaineth alone 21. Understand us aright what we mean we speak the precious and sublime Truth as we know and understand it 22. The New-Man is not onely a Spirit He is even Flesh and Blood as the Gold in the stone is not onely Spirit it hath a Body but not such a one as the rude drossy stone is but a Body which subsisteth in the Center of Nature in the Fire 23. Whose Body the fire cannot Consume and that because the Gold hath another Principle 24. Dost thou know this thou Earthly Man No It justly remaineth Mute in silence for the Earth is not worthy of the Gold though indeed it carrieth it and also generateth it 25. So also the earthly Man is not worthy of the Jewel which he carrieth and though indeed he helpeth to generate it yet he is but dark or dusky Earth in respect of the virgin-childe born of God 26. And as the Gold hath a true Body which lyeth hidden and captive in the rude drossy stone so also the virgin-like Tincture in the Earthly Man hath a true real Heavenly divine Body in flesh and blood 27. But not in such flesh and and blood as the Earthly It can subsist in the Fire it goeth through Stone and Wood and is not apprehended as the Gold presseth through the rude Stone and breaketh it Not neither doth it break or destroy it self 28. Thus it is also with the Earthly Man when he conceiveth the Word of life which became Man in Christ then he conceiveth it in the perished Sulphur of his flesh and Blood in the virgin-like Center which was shut up in Death wherein Adam was a virgin like Image wherein the wilde Earth inveloped his Gold of the clear Divine Substantiality so that the heavenly must stand in Death in the Center of the Fire In that very Center I say 29. And in that very Center the Word of Life moved it self which became Man in Mary and therein the Substantiality shut up in Death attained a living Tincture 30. And then the Noble Gold viz the heavenly substantiality in Death began to sprout forth and had instantly in it selfe the Holy Spirit in the word of Life which there proceedeth from the Father and the Sonne and maketh the wisdome viz the heavenly Virgin as a Looking-Glass of the Express Image of the Deity as a pure Sulphur for it selfe a pure flesh and bloud wherein it dwelleth 31. Not earthly Essence but divine Essence out of the heavenly Substantiality 32. This is the true real Flesh and Blood of Christ for it groweth in Christs Spirit in the word of Life which became Man which brake or destroyed Death wherein the divine Tincture sprouted again and generated substance out of it selfe 33. For all is generated and proceeded out of Gods desiring But if God be a fire and also a Light then it is sufficiently knowable to Us out of what every thing is proceeded 34. Yet we cannot by any means say otherwise then that out of the Good and richly amiable Good is proceeded 35. For a Good-desiring will conceiveth in its Imagination its like it maketh that through the hunger of its desiring like it selfe 36. Thus it is knowable to us that being the Deity hath pleased to have a Looking-Glass an Image of its like that the divine longing Pleasure or Placet would also in its impregnating have the Good and Most lovely to be generated in its desirous will a right similitude according to the Good according to the clear bright Deity 37. But that the Earthly hath intermixed it selfe therewith that is the fault of the desirous Anger viz of the fire the fault of the Devil who with his Imagination kindled it 38. Thus also it is highly knowable to us That God would not forsake his own his very best and loveliest of all which he Created to his likeness into a Creaturely substance 39. He rather became himselfe such a one as he had Created that he might generate or bring forth the perished or corrupted out of perdition or Corruption again and put or change it into the Best wherein he might Eternally dwell 40. And we say with good ground that God himself dwelleth Subsistingly in the New Man not through a Glimps or a strange Glance or appearance but substantially yet in his own Principle 41. The outward Man toucheth or apprehendeth him not 42. Also the flesh and Blood of the New-Man is not God It is heavenly Substantiality God is Spirit God doth not perish or Corrupt though plainly the Substance perisheth or Corrupteth thus God remaineth in himself 43. He needeth no
similitude of or according to the willing 40. And we know that very Looking-Glass wherein the will seeth or beholdeth it selfe to be the Eternall wisdome of God 41. For it is an Eternal Virgin without Substance and yet is the Looking-Glass of all substances in which all things have been foreseen from Eternity whatsoever there should or could be 42. But now also this Looking-Glass is not the seeing it selfe but the will which is desirous that is the outgoing longing pleasure of the will which goeth forth out of the will and that is a Spirit and maketh in the longing pleasure of the desiring the Looking-Glass 43. The Spirit is the Life the Looking-Glass is the Manifestation or Revelation of the Life else the Spirit would not know it selfe for the Looking-Glass viz the wisdome is its ground and reteiner or preserver 44. It is the Invention or that which is found by the Spirit where the Spirit findeth it self in the Wisdom 45. The wisdome without the Spirit is no substance and the Spirit without the wisdome is not manifest to it selfe and one without the Other were an Abyss 46. Thus the wisdome viz the Looking-Glass of the Spirit of the Deity is for or as to it self Mute inanimate or silent and is the Deities viz the Spirits Body wherein the Spirit dwelleth 47. It is a Virgin-like Matrix wherein the Spirit openeth it selfe and is the substantiality of God viz a Holy Divine Sulphur apprehended in the Imagination of from or by the Spirit of the Abyss of Eternity 48. And this Looking-Glass or Sulphur is the Eternal first Beginning and the Eternal first End and is every where like an Eye AVge wherewith the Spirit seeth what it is therein and what it would open or manifest 49. This Looking-Glass or Eye AVge is without ground or limit as indeed the Spirit hath no Ground but onely in this Eye AVge 50. It is Every where altogether totally Entire undivided as we know that the Abyss cannot be divided for there is Nothing that there divideth there is no moving without or beyond the Spirit Thus it is knowable to us what the Eternal Spirit in the wisdome is and what the Eternal beginning and the Eternal End is The second Chapter The true and highly-worthy and precious Gate of the Holy Trinity The Eye AVge of the Eternal Lifes Glance 1. As then we understand that the Eternal beginning in the Abyss is an Eternal will in it selfe whose Originall in it selfe no creature shall ever know 2. Yet we are to know and are given to know in the spirit its ground which it maketh to it selfe wherein it resteth 3. For a will is thin or Obscure as it were Nothing therefore it is desirous it willeth to be somewhat that it might be Manifest in it selfe 4. For the Nothing causeth the willing that it is desirous and the desiring is an Imagination 5. Wherein the will in the Looking-Glass of Wisdome discovereth it selfe and so it Imagineth out of the Abyss into it selfe and maketh to it selfe in the Imagination a ground in it selfe and impregnateth it selfe with the Imagination out of the wisdome viz out of the Virgin-like Looking-Glass which there is a Mother without generating without willing 6. The impregnation is not performed in the Looking-Glass but in the willing in the willings Imagination 7. The Looking-Glass remaineth Eternally a Virgin without generating but the will becometh impregnated with the Glimps of the Looking-Glass 8. For the will is Father and the Impregnation in the Father viz in the will is Heart or Sonne for it is the wills viz the Fathers Ground wherein the Spirit of the willing 〈◊〉 in the Ground and out of the willing in the ground goeth forth into the Virgin-like wisdome 9. Thus the willings Imagination viz the Fathers attracteth the Looking-Glasses Avision or aspect form or representation viz the Wonder of the Power Colours and virtue into it self and so becometh impregnated with the Glance of the wisdome with the power and virtue This is the wills viz the Fathers Heart wherein the Abyssal will attaineth a ground in it selfe through and in the Eternal Imagination 10. Thus we know the Fathers impregnating to be the Center of the Spirit of the Eternity wherein the Eternal Spirit continually apprehendeth it selfe 11. For the will is the beginning and the moving or drawing in into the Imagination viz to the Looking-Glass of wisdome is the Eternal abyssal Spirit which ariseth in the willing and apprehendeth it selfe in the Center of the Heart in the power of the intracted wisdom and is the Hearts Life and Spirit 12. Now then being the Eternal Abyssal will in it selfe is as it were inanimats mute or silent therefore that which is apprehended or conceived our of the wisdome which is called Heart or Center is the word of the willing for it is the sound or the power and is the willings Mouth which manifesteth the willing 13. For the will viz the Father Speaketh with the moving of the Spirit the power forth in the Looking-Glass of the wisdom 14. And with the speaking forth the Spirit goeth out from the willing out of the Word of the Mouth of God viz out of the Center of the Heart forth into that which is out-spoken viz into the Virgin-like Looking-Glass and openeth the word of life in the Looking-Glass of wisdome so that the Threefold substance of the Deity in the wisdome becometh Manifest 15. Thus we acknowledge an Eternal abyssal divine Substance and therein Three Persons whereas one is not the other 16. Viz the Eternall will which is the Cause of all and every substance that is the First Person yet is not the substance it selfe but the Cause of Substance and is free from Substance for it is the Abyss 17. There is nothing before it that can give it but it giveth it selfe of which we have no knowledg 18. It is All and yet also thus but ONE onely in it selfe without substance a Nothing 19. And in this One onely willing arâ—seth the Eternall Beginning through Imagination or desiring 20. And in the Desiring the willing impregnateth it selfe out of the Eye AVge of wisdome which with the willing is in like or Equall Eternity without ground and beginning as is mentioned above 21. That very Impregnation is the Ground of the willing and of the substance of all Substances and is the Sonne of the willing 22. For the will generateth this Sonne from Eternity in Eternity perpetually for it is its Heart or its word viz a sound or revelation or Manifestation of the Abyss of the still Eternity and is the willings * Mouth or understanding and is justly called another Person then the Father for it is the Fathers revelation or Manifestation his Ground and Substance 23. For a Will is no substance but the willings Imagination maketh Substance 24. Thus the second Person is the substance of the Deity understand the substance of the
Holy Trinity the Mouth of the Manifestation or Revelation of the substance of all Substances and the power of the Life of all and every Life 25. The Third Person is the Spirit which with the apprehension of the Willing through the Imagination out of the power of the speaking goeth forth out of the Mouth of the Father into the Eye AVge viz into the Looking Glass of wisdome that is clearly free from the willing and also from the Word 26. And although indeed the will out of the Word giveth it yet it is free as the Aire is free from the Fire as Men see that the Air is the Fires spirit and Life and yet is another thing then the Fire and yet is given forth also from the Fire 27. And as Men see that the Air giveth forth a living and moving Heaven which is lustrous and moveable so also is the Holy Spirit the Spirit and Life of the Deity and another Person then the Father and Sonne 28. It beareth also another Office it openeth the wisdome of God so that the Wonders Appeare as the Aire openeth all the Life of this World that all Live and Grow 29. Thus this is a short explanation of the Deity in the Abyss how God dwelleth in himselfe and is himselfe the Center of the Genetrix 30. But now the humane Mind resteth not satisfied with this it asketh or inquireth after Nature after that out of which this world is become born or Generated and All Created Therefore now the Text concerning the Principle followeth further to which we have invited Reason for a Guest The Third Chapter How God without the Principle of Fire would not be manifested or revealed also Concerning the Eternal Substance and Concerning the Abyssal Will. 1. WEe have by this description shewed you what the Deity without or beyond Nature is wherein it is to be understood that the Deity as concerning the Three Persons together with the Eternal Wisdome that they are free from Nature and that the Deity hath yet a deeper Ground then the Principle in the Fire 2. But now the Deity without the Principle were not or would not be Manifest 3. And understand the Deity without or beyond the Principle to be a Glimps of the Great Wonder which none knoweth or can know what is is wherein all Colours power and virtue appear in a very terrible substance which yet seemeth like no substance but a terrible Wonder-AVge or Eye of Wonderâ— so that neither Fire Light noâ— Darkness may be discerned but a Glimps of such a Spirit in a high deep blew green and mixed Colour wherein all Colours lye and yet none may be known from the other but resembleth a Flash which is terrible whose Glimps disturbeth and Consumeth all 4. Thus we are to know concerning the Eternal substance viz the Eternal Spirit without the Fire and Light for it is a desirous will which thus maketh it self a Spirit 5. This Spirit is the Eternall Potentiality of the Abyss wherein the Abyss bringeth it selfe into a Ground whence all substance ariseth 6. For every Form in the Spirit is an Imagination a desirous will and desireth to manifest or Reveal it self 7. Every Form impregnateth its Imagination and Every form also desireth to manifest it self and therefore is the Looking-Glass of the Glimps a Wonder of the substance of all Substances and of the wonder there is neither Number ground nor End 8. It is a meer Wonder whose comprehension can not be written for onely the soulish Spirit which ariseth out of this Wonder that alone understandeth it 9. And then we understand how this Abyssal will is from Eternity in Eterniâ—y perpetually desirous viz to Manifest it self and to search or fathom it self what it is to bring the Wonder into a Substance and to Manifest it self in the Wonders 10. The desiring is an Imagination wherein the willing draweth into it self and impregnateth it self and overshadoweth it self with the Imagination that so out of the free willing a Contrary or opposite will existeth to be free from the Overshadowing viz from the Darknesse 11. For that which is drawn in is the Darkness of the free willing whereas otherwise without the Imagination it would be free â—et also in it self without the Imagination it would be a Nothing 12. Thus there ariseth together in the first willing in the Desiring a Contrary or opposite willing for the desiring is drawing in and the first will is quiet or still and in it self without substance 13. But it Impregnateth it self with the desiring so that it is full of Substance viz of the Wonder and power which overshadow it and make a Darkness of it or out of it 14. Whereas then in the indrawn powers an other will apprehendeth it self to go out from the dark power into the liberty 15. That other or second will is the Hearts or words Will for it is a cause of the Principle that the anxious wheel kindleth the Fire 16. So then it goeth through the Anguish viz through the fire forth with the shining or Lustre of the Light viz the Majesty wherein then the Substance of the Holy Trinity becometh Manifest and conceiveth or assumeth here the deare and precious Name God GOLL 17. Understand this further thus The first will viz God the Father that is and remaineth Eternally free from the Anxious source or quality as to what the willing in it selfe is but it s desiring becometh impregnated and in the desiring ariseth Nature with the Forms and Nature dwelleth in the Will viz in God and the will in Nature 19. And yet there is no Mingling for the will is so very thinne as it were Nothing and therefore it is not apprehensible it is not comprehended by Nature else if it might be Comprehended there would in the Deity be BUT ONE Person 20. It is indeed the cause of Nature but yet it is and remaineth in Eternity another World and Nature remaineth also another world in it self for it standeth in the power of the Essence out of which the Principle ariseth 21. For the Clear bright Deity in the Majesty standeth not in the Essence or in the Principle but in the Liberty without or beyond Nature 22. But the shining Light without or beyond the Principle maketh the Incomprehensible or Abyssal Deity manifest it giveth the shining or Lustre of the Majesty and yet hath it not in it selfe but it comprehendeth or conceiveth it out of the Looking-Glass of the virgin-like wisdome out of the Liberty of God 23. For if the Looking-Glass of Wisdome were not then could no Fire or Light be generated it all taketh its Original from the Looking-Glass of the Deity that is now to be understood in this manner following 24. God is in himselfe the Abyss viz the first World of which no Creature knoweth any thing at all for it standeth solely and alone with Spirit and Body in the Byss or Ground 25. Thus also God himselfe in the Abyss would not
be manifest to â—imselfe but his wisdome is from Eternity become his Ground or Byss 26. After which therefore the Eternal willing of the Abyss of the Deity hath pleased to Long from whence the divine Imagination hath existed so that the Abyssal will of the Deity hath thus from Eternity in the Imagination with the power of the Avision or Aspect or form of the Looking-Glass of Wonders impregnated it self 27. Now in this Impregnation of the Eternal Original are two Principles to be understood viz First the Eternal Darkness out of which the Eternal world Originateth it selfe and the Substantiality of the fierce wrath in the Darkness wherein we understand Gods anger and the Abyss of Nature and thus we know and acknowledge the fiery world to be the Great Life 28. And then also Secondly we understand First how out of the Fire the Light becometh generated And Secondly how between the fiery and light World Death is 29. Thirdly How the Light shineth out of Death and Fourthly How the Light-flaming World is another principle source or quality in it selfe then the fire-world and yet neither is seperated from the other neither can the one comprehend the other 30. Fiâ—thly we understand How the Light-world filleth the Eternal Liberty viz the first willing which is called Father 31. Sixthly Thus we understand also herein Earnestly and fundamentally how that Natural life which will dwell in the Light flaming world must go through death and must become generated or born forth out of Death 32. Seventhly Yet we understand or mean that Life which originally ariseth out of the Darkness viz out of the Essence of the dark substantiality as viz the soul of Man which had out of the fire-world turned it selfe into the Dark substantiality in Adam Eighthly Therefore then we fundamentally and Exactly understand wherefore God viz the Heart of God is become Man 33. And Ninthly wherefore he must of necessity dye and enter into Death and break his Life in Death and afterward bring it through the fiery world into the Light-flaming World And Tenthly wherefore we must thus follow him 34. And Eleventhly we understand further wherefore many souls remain and Continue in the fire-world and cannot go through Death into the light-world Twelfthly what Death is Thirteenthly also what the Soul is This is now as followeth 35. When we consider what the life is we find that it specially consisteth in Three parts viz first in the Desiring Secondly in the Mind Thirdly in the senses or thoughts 36. Now if we search further what that is which giveth or affordeth that then we find the Center viz the Essential Wheel which hath the Fire-Smith in it selfe 37. And then if we consider further whence that Essential Fire existeth we find that it taketh its original in the Desiring of the Eternal abyssal willing which with the desiring maketh to it selfe a Ground 38. For every desiring is attractive or harsh and astringent of that which the will desireth and yet there is nothing for it that it may desire but onely it selfe that is the Great Wonder-Eye Wunder-AVge without limit and ground wherein all lyeth 39. And yet also is a Nothing unless it become in the desiring will made a somewhat which is done by Imagination wherein it becometh a substance whereas yet it is a Nothing for it is onely an overshadowing of the Free-willing 40. Which Substance over-shadoweth the Liberty viz the Thinne unsearchable willing so that two worlds come to be first One which in it selfe is incomprehensible and unconceivable an abyss and Eternal Liberty and Secondly one which comprehendeth and maketh it selfe a Darkness 41. And yet neither is sundred from the other onely this is the difference or distinction that the Darkness cannot comprehend the Liberty for it is too Thinne and dwelleth also in it self as also the Darkness dwelleth in it self The very Earnest Gate 42. Here now we understand First how the Fathers Second Will which in the Looking-Glass of wisdome he sharpeneth to his hearts Center becometh impregnated with the substantiality in the Father Imagination 43. And Secondly that the same impregnation in respect of the liberty of the first will which is called Father is a Darkness and Thirdly How in the Darkness or substantiality all powers Colours and Virtues lie in the Imagination moreover all Wonders 44. And Fourthly we understand How the powers wonders and virtues must be manifested through the Fire viz in the Principle wherein all passeth into its Essence for in the principle the Essence originally ariseth 45. And fifthly we understand very Earnestly and exactly that in the Principle ere the fire ariseth there is a dying viz the great anguish life 46. Which yet is no dying but a harsh astringent stern dying source or quality out of which the great and strong Life ariseth viz the fire-life And sixthly then out of the deadned the sight-Life with the power of the Love 47. Which Light-life with the Love dwelleth in the Eternal Liberty viz in the first willing which is called Father for that the Father in his own willing which is himselfe desireth and nothing more 48. That now understand thus ye see and know that there is no Light without Fire and there is no Fire without the Earnest source or quality which source or quality is like a Dying and the Sabstantiality out of which the Fire burneth must thus also dye and be consumed 49. Out of the Consuming consisteth two Principles of two great Lives One in the source or quality which is called Fire and one out of the vanquishedness viz out of the Death which is called Light which is Immaterial and without source or Quality and yet hath all sources or qualities in it but not the source of the fierce wrath 50. For the fierce wrath is remained in Death and the Light-life groweth out of the Dying as a fair blossome out of the Earth and is no more apprehended by the Dying 51. As then ye see how the Light dwelleth in the Fire and the fire cannot move it and besides that there is also nothing that can move the Light for it is like the Eternall Liberty and dwelleth in the Liberty 52. Here ye understand how the Sonne is another Person then the Father for he is the Light-world and yet dwelleth in the Father and the Father generateth him in his willing and he is rightly the Fathers Love also wonder Council and Power 53. For the Father generateth him in his Imagination in himselfe and bringeth him through his own fire viz through the Principle forth through Death so that the Sonne maketh and is another World viz another Principle in the Father then the fire-world in the darkness is 54. Thus you understand also How the Fathers Eternal Spirit divided it selfe into Three Worlds The First is the Exit out of the Imagination of the first willing of the Abyss Which is called Father in which with the outgoing it openeth the wisdome
which in the Light world is called the Wisdome 47. And then Sixtly as we have mentioned How that first ayssal will together with the Impregnation and also the Looking-Glass of the wonder or wisdome in such a property before the Principle of Fire is no divine substance rightly called but much rather a Mystery of the wonder of all substances 48. Which Mystery taketh its partition in the Fire into infinite Endlesse Parts or substances and yet remaineth also but ONE substance 49. Thus we give you now further to understand concerning the other or second will which the first will in its Imagination or impregnation Createth which is the Great Mystery Mysterium Magnum wherein the first will which is called Father seeketh findeth and feeleth it self as a light in the Heart How that very other or second will is the Mother of the Genetrix in the indrawn or in the Imagination impressed or conceived impregnation 50. It is that which causeth originally the Seaven formes of Nature and it is also that which causeth the Anguish wheel viz the harsh astringency it is also that which in the Anguish goeth forth through Death into the Liberty which breaketh or destroyeth death and giveth or affordeth the Life which kindleth the Fire and in fire taketh the Glance of the Majesty into it selfe and in the Light of the Majesty dwelleth in the fire unapprehended by the Fire as one that feeleth nothing which is dyed away from the source or quality and bringeth another sovrce or quality into it selfe which feelâ—th not nor findeth the first from which it hath dyed away 51. And that we may briefly and yet fundamentally and properly or Exactly distinguish the fires Originall know that we perceive in the Deep opened to us out of Gods Grace that the fire in its Original standeth in two Causes 52. The first cause is the willing-willing-spirit of the Heart understand the Fathers Second will viz the Sonnes property 53. And the Second Cause is the Willings Matter viz of the wonders of the Wheel of the Essential Life viz the Anguish Chamber 54. The anguish sigheth or groaneth after the willing of the Liberty and the will longeth or groaneth after the Manifestation or Revelation for the willing cannot in the still liberty in it selfe manifest or reveal it selfe without the Essential fire which in the anguish viz in the dying cometh to the Manifestation or Revelation and to the Great Life 55. Thus the will is in the dark anguish and the Anguish is the darkness it selfe 56. Now then being the anguish thus vehemently groaneth or panteth after the willing of the Liberty so it conceiveth or receiveth the willing of the Liberty as a flash as a great Crack as when a Man powreth water into the Fire 57. And here the right dying is Effected for the very fierce wrathful dark anguish screecketh or trembleth before the flash viz the darkness before the Light for the darkness is Killed and vanquished and the terrour or Crack is a Crack of great Joy 58. There the harsh astringent fierce wrathful Poyson sincketh down into Death and becometh impotent or weak for it looseth the sting and yet is no Death but thus the right life of the feeling and panting becometh kindled 59. For this is just as if a Man did strike Steel and a Stone together for they are two Great hungers of the willing after the substantiality and of the substantiality after the Life 60. The will giveth or or affordeth Life and the substantiality giveth or affordeth the Manifestation or Revelation of the Life as fire burneth out of a Candle so burneth the will not of the Essential substantiality 61. The will is not the Light it self but the Spirit of the Light or of the Fire the Light ariseth out of the Essence and the Essence again out of the willing 62. The anxious Essential Fire is the Matter to the shining Fire and the will Kindleth it selfe in the Essential Fire and giveth or affordeth the white amiable fire that dwelleth in the hot fire without feeling 63. The will taketh its feeling from the fierce wrath of the Essential fire in the fourth form that it is manifest in it self and yet remaineth free from the fierce wrath for the source or quality becometh in the kindling changed into a meek Love-source or quality 64. And here the other or second will receiveth its Name Spirit for out of the Essential fire it attaineth the property of all wonders also the right life of the power and might over the Essential fire-life for from Nature it taketh the power into it selfe and bringeth also the Liberty into it self 65. Thus the Liberty is a stilness without substance and so the still liberty giveth it selfe into the substance of the Anguish and the anguish receiveth that same liberty without source or quality whence It becometh so richly full of joy that out of the Anguish love cometh to be 66. For the will which had given it self into the Anguish becometh thus delivered from the death of the Anguish and therefore it findeth it self in the Liberty and goeth forth from the fierce wrath of the Anguish 67. For here death is broken or destroyed and yet remaineth a Death in it self but the willing-Spirit viz the right holy Life goeth with the breaking open forth out of the anguish 68. And is now also a fire but a fire in the Liberty and burneth in the Love-source or quality as a Man may see this in Fire and Light how the Essential fire is a burning woe or pain and the Light an amiable richly Joyful delight and habitation without sensible pain source or quality 69. And yet hath all sources or qualities and properties of fire in it yet in another Essence viz a friendly munificent wel-doing Essence a right Glimps of the rich Kingdome of Joy and the fire a Glimps of terrour and of Anguish and yet one dwelleth in the other and yet also the one findeth not the other in the Essence 70. Thus there are two Worlds one in another whereof none comprendeth or apprehendeth the other and nothing can go into the Light-world but onely through Dying and for or at the Dying must the Imagination first lead the way 71. The anxious Will must groan or pant after the Liberty of the power of the Light and totally give it selfe thereinto and with the desirous Imagination conceive or comprehend the power of the Liberty and thus the strong will goeth through the death of the darkness quite through the Essential fire and falleth into the Light-world and dwelleth in the fire without source pain or quality in the Kingdom of Joy This is the Gate in Ternarium Sanctum into the Holy Ternary and Glauben Faith or Believing in the Holy Ghost 72. Dear Children of Man here understand the Fall of the Devil who turned his willing-spirit only into the Essential Fire and thereby would needs dominecre over the Light 73.
Understand here also the Fall of Man who turned his Imagination into the Materiall Essentiall substantiality and is gone forth out of the Light 74. For which cause the will of the Love out of the light world is again entered into the Material Substantiality in the humanity and hath again espoused or united it self to the Essential fire-spirit in Man viz of the soul and given it self thereinto and hath introduced the same quite through death and the Fire into the light-world in Ternarium Sanctum into the Holy Ternary viz in the willing of the Holy Trinity 75. Let this be a finding and knowing to you and despise it not for the Great depth sake which will not be every Mans comprehension the Cause is the darkness wherein Man plungeth himself 76. Else every one might very well find it if the Earthly way were once broken through and that the Adamical evill malignant or Malicious flesh were not so dearly loved which is the hinderance The Fifth Chapter Of the Principle in it self what it is 1. WE ought further to consider the first four Forms of Nature and so we shall find what a Principle is 2. For that is properly a Principle when a thing becometh what it never was before where out of Nothing a source or quality cometh to be and out of the source or quality a right life with understanding and senses or thoughts 3. And yet we know the right Principle to be in the fires Original in the fire-source or quality which breaketh the substantiality and also the darkness 4. Thus we acknowledge and understand First the Essence and property of the Fire for a Principle for it maketh and giveth the Original of Life and of all mobility also the strong might of the fierce wrath 5. Secondly We understand and acknowledge that also for a Principle First which can dwell in the fire unapprehended by the fire Secondly which can take away the might of the fire And thirdly can change the fires quality or source into a Meek love Fourthly which is omnipotent over all Fifthly which hath the understanding to break the Root of the fire And out of the fire to make darkness and a dry hunger and thirst without finding any case or refreshment as the Hellish quality or source is 6. This is the Abyss wherein the substance is spoiled where death domineereth with its sting as a spoiled or faintened Poyson 7. Wherein really there is an Essential Life but it hateth and is at enmity with it self where the right fires kindling is not attained but onely appears as a flash without blazing 8. And thus we give you to understand that in the Eternal there are no more but two Principles viz one is the burning or blazing fire which becometh filled with the Light the Light giveth it its property so that out of the burning source or quality an high Kingdom of Joy cometh to be 9. For the Anguish attaineth the Liberty and so the burning fire continueth onely to be a cause of finding the Life and the Light of the Majesty 10. The fire taketh into it self the Lights property viz the meekness and the light taketh into it selfe the fires property viz the Life and to find it self and the second Principle is understood in the Light or to be the Light 11. But the Essential substantiality out of which the Fire burneth continueth Eternally a Darkness and a source or quality of fierce wrath wherein the Devil dwelleth 12. As ye see plainly that the fire is another thing then that out of which the fire burneth 13. Thus the Principle consisteth in Fire and not in the Essential source or quality of the Substantiality 14 The Essential source or quality is the Center of Nature the cause of the Principle but it is dark and the fire shining 15. And here is rightly shewn you how the breaking of the fierce wrath viz of the Death and the Eternal Liberty out of Nature both together are the Cause of the shining 16. For Therefore is the Wonder-spirit of the Abyss desirous viz that it might become shining and therefore it bringeth it self into source or quality that it may perceive and find it self and that it might manifest or reveal its wonder in the source or quality for without source or quality there can be no Manifestation or revelation 17. Now understand us further thus The source or quality viz the fierce wrath hath no right substantiality but the harsh fierce wrath is the substantiality of the sting wherein it sticketh or stingeth 11. And the Anguish together also with the fire are or make also no right substantiality but it is onely such a Spirit yet the one must be thicker then the other else there wâ—uld be no finding 19. As viz the harsh astringency maketh thick and dark and so the bitter sting findeth the Anguish in the harsh dark property as in Matter for if there were no Matter there would be no spirit or finding 20. The Abyss findeth it selfe in the harsh astringent darkness but it breaketh open the darkness and goeth forth out of the harsh darkness as a spirit which hath found it selfe in the anguish-source or quality 21. But it leaveth that hard Matter of the darkness wherein it found it selfe and goeth in into it selfe again into the Liberty viz into the Abyss and dwelleth in it self thus must the source or quality be its sharpness and finding and is to it also a kindling of its Liberty viz of the Light wherein it seeth it selfe what it is 22. And thus now it desireth no more for it selfe but the source or quality but modelleth it self and seeketh or seeth it self according to all Forms 23. And every form is desirous to find and to manifest or reveal it selfe and thus also every form findeth it selfe in it self but yet goeth with the desiring out of it self and setteth it self there represented as a figure or Spirit and that is the Eternal wisdome in the Colours wonders and virtues and yet is not particular but all totally universally yet in infinite forms 24. These forms have with the moving of the first willing which is called Father incorporated or corporised themselves into Spirits viz into Angels that so the hidden substance might perceive and find and see it self in Creatures and that there might be an Eternal sport or Scene in the wonders of Gods wisdom 25. And thus we understand further the substantiality of the Light-world which really is a right substantiality for no right substance can consist in fire but the Spirit onely of the Substance 26. But the fire causeth the substance for it is a hunger an Earnest desiring it must have substance or it extinguisheth 27. Vnderstand this as followeth The meeknese giveth and the fire taketh the Meekness is a going forth out of it self and giveth a substance of its likeness every form out of it self 28. And the fire devoureth that yet it giveth the Light out of it it giveth that
work that which the New man seeth in God 12. Yet Christ saith The Sonne of Man doth Nothing but what he seeth the Father do and that he doth also 13. Now therefore is the Sonne of Man become our House into which we are entered he is become our Body and his Spirit is our spirit 14. Should we then in Christ be blind as to God The Spirit of Christ seeth through and in us what he will and whatsoever he will that we see and know in him and without him we know nothing of God 15. He doth divine Works and seeth what and when he will not when Adam will when Adam would fain shed abroad his Malignant wickedness with high-mindedness to be looked upon 16. O no there he hideth himself he seeth not in us in the light of Joy in God but in the Cross and Tribulation in Christs suffering and dying in Christs persecution and Contempt in great sorrow and Lamentation into these he seeth and letteth the Old Ass Crouch and bear the Cross that is its Office 17. But in the way through the Death of Christ the New-Man seeth into the Angelical world it is to him much easier and clearer to apprehend then the Earthly world it is done Naturally 18. Not with Imagining but with seeing Eyes with those Eyes which shall possess the Angelical World viz with the Eyes of the souls Image 19. With the Spirit which goeth forth out of the souls Fire that Spirit seeth into heaven that beholdeth God and the Eternity and no other and that is also the Noble Image according to the similitude of God 20. Out of or from this seeing hath this Pen written not from other Masters or out of Conjecture whether it be true or No. 21. Though now indeed a Creature is but a peece and not a total entireness so that we see onely in Part yet it is searchable and fundamental 22. But the wisdome of God suffereth not it self to be written for it is infinite or Endless without Number and Comprehension we know onely in Part. 23. And though indeed we know much more yet the Earthly Tongue cannot lift it self up and say it or bring it forth It speaketh onely words of this World and not words of the Inward World for the Minde reteineth them in the hidden Man 24. And therefore one alwaies understandeth otherwise then an other all according as every one is indued with the wisdome and so also he apprehendeth and so he expoundeth it 25. Every one will not understand my writings according to my meaning and sense indeed it may be not one but every one according to his Gifts for his benefit one more then another according as the Spirit hath its property in him 26. For the Spirit of God is often subject to the Spirits of Men if they will that which is good or well and seeth or looketh after what Man willeth that his good worke be not hindred but that every where above all Gods will or willing or desiring be done 27. For the Spirit which becometh generated out of the souls Fire out of Gods Meekness and substance that is also the Holy Spirit It dwelleth in the Divine Property and taketh its seeing out of the divine property 28. What is it now that is strange to or in us that we cannot see God This world and the Devil in Gods Anger it is that we see not with Gods Eyes else there is no hinderance 28. Now if one saith I see nothing divine he should consider that Flesh and Blood together with the subtilty and Craft of the Devil is a hinderance and Cover to him oftentimes in that he willeth in his high-mindedness for his own honour to see God and oftentimes in that he is filled and blinded with the earthly Malignity 30. Let him look into the footsteps of Christ and enter into a new Life and yeeld himselfe to be under the Cross of Christ and desire onely the Entrance of Christ through Christs death descention into Hell and ascention into Heaven to the Father what shall hinder him but that he must needs see the Father and his saviour Christ together with the Holy Spirit 31. Should now the Holy spirit be blind when he dwelleth in Man or write I this for my own Boasting 32. Not so but for a rule of Direction to the Reader that he might forsake his Errour and depart from the way of wickedness and abomination forth into a holy divine substance that he also with the divine Eyes might see the wonders of God that so Gods will may be done 33. To which End this Pen hath written very Much and not for its own honour the pleasure and voluptuousness of this lifes sake as the driver continually reproacheth us that we do and yet it remaineth onely to the Driver in the Anger of God whom we would fain that he may have the Kingdom of heaven if he might be but released from the Devil and the Earthly state and proud Longing Malady which make him blind 34. Thus dear children of God you who seek with much sighing and Tears Let this be in earnest sincerity to you Our seeing and knowing is in God He manifesteth or revealeth to every one in this world as much as he will as he knoweth is profitable and good for him 35. For he that seeth out of or from God he hath Gods work to manage he should and must manage teach speak and do that which he seeth else his seeing will be taken from him for this world is not worthy of Gods Seeing 36. But for the Wonders sake and the revelation of God it becometh given to many to see that the Name of God may be manifested to the world which will also be a witness against all the Doings of the ungodly which pervers the truth into Lyes and despise the Holy Spirit 37. For we are not our own but his whom we serve in his Light 38. We know nothing of God He God himself is our knowing and seeing 39. We are Nothing that he may be all in us we should be blind deaf and dumb and know no Life in us that he may be our Life and seeing and our work may be his 40. Our Tongue should not say if we have done any thing that is good this have we done but this hath the Lord in us done His Name be highly prâ—ised 41. But what doth this Evil world now If any say this hath God in me done if it be good then saith the world Thou Fool I thou hast done it God is not in thee thou lyest Thus the Spirit of God must be their Fool and Lyar. 42. What is it then or who speaketh out of the Blasphemous Mouth Even the Devil who is an Enemy of God that he may hide and Cover the work of God that Gods spirit might not become known and that he may continue Prince of the World even till the Judgement 43. Thus When you see
that the World fighteth against you persecuteth you despiseth slandereth you for the sake of the knowledg and Name of God then consider that you have the Black Devil before you then sigh and long that Gods Kingdom may come to us and the Devils sting may be broken or destroyed that the Man through your longing sighing and praying may be released from the Devil And then you Labour rightly in Gods Vineyard you prevent the Devil of his Kingdom and bring forth fruit upon Gods Table 44. For in Love and Meekness we become New Born out of the Anger of God in Love and Meekness we must strive and fight in the Devils Thorny Bath in this world against him 45. For Love is his Poyson it is a fire of Terrour to him wherein he cannot stay if he knew the least spark of Love in himselfe he would cast it away or would burst himself therefore that he might be rid of it 49. Therefore is Love and Meekness our Sword wherewith we can fight for the Noble Garland under Christs Thorney Crown with the Devil and the World 47. For Love is the fire of the second Principle it is Gods Fire The Devil and the World is an Enemy to it 48. The Love hath Gods Eyes and seeth in God and the Anger hath the Eyes of the fierce wrath in the Anger of God that seeth in Hell in the source or Torment and Death 49. The World supposeth meerly that a Man must see God with the Earthly and Starry Eyes it knoweth not that God dwelleth not in the outward but in the Inward 50. And if then it seeth nothing admirable or wonderful in Gods children it saithâ— O he is a Fool he is an Ideot he is Melancholly thus much it knoweth 51. O hearken Sir I know well what Melancholly is I know also well what is from God I know them both and thee also in thy blindness but such knowledge costeth not Melancholly but a victorious wrestling 52. For it is given to None without wrestling unless he be a limit or Mark chosen of God otherwise he must wrestle for the Garland 53. Indeed many a Man is chosen to it in his Mothers body or womb as John the Baptist and others more apprehended in the Covenant of Gods Promise who are alwaies a Limit or Mark of a Seculum or highest Pitch of an Age who are born with the time of the Great Year and are Chosen to open and disclose the wonders which God entendeth or purposeth 54. But not all out of the Limit or Mark but Many of them out of their Zealous seeking for Christ saith Seek and you shall find knock and so it will be opened unto you also Whosoever cometh to me those I will not reject or cast out Also Father I will that those whom thou hast given me be where I am that is that those who are born out of Christ with the New man be in God his Father Also * Father I will that they see my Glory which I had before the foundation of the World 55. Here lyeth the seeing out of Christs spirit out of Gods Kingdome in the power of the Word of the substance the Deity with the Eyes of God and not with the Eyes of this World and of the outward Flesh 56. Thus thou blind world know wherewith we see when we speak and write of God and let thy false Judging alone see thou with thy Eyes and let Gods Children see with their Eyes see out of or from thy Gifts let another see out of or from his Gifts 57. As every one is Called so let him see and so let him walk or Converse for we Manage not all one and the same Conversation but every one according to his Gift and Calling to serve Gods honour and Wonders 58. The Spirit of God suffereth not it self so to be tied or bound up as outward Reason supposeth with its Decrees Cannons and Councils whereby alwaies one Chain of Antichrist is linked to another that Men will Judge above Gods Spirit and Maintain and hold their Conceipts or opinions to be Gods Covenant as if God were not at home in this world or as if they were Gods upon Earth and moreover what they will Believe they establish with an Oath 59. Is not this a work of Folly to bind up and tie the Holy Spirit with his Gifts of wonder to an Oath he must Believe what they will and yet they know him not also they are not born of him and yet they make Lawes what he shall do 60. I say that all such Covenants and binding is Antichrist and unbelief let it seem or flatter how it will Gods Spirit on the Contrary is unbound he goeth not into such a Covenant or Band but he appeareth freely to the seeking humble lowly Minde according to his Gift as he his * inclined 61. He is also even very subjected to it if it do but Earnestly desire him what then would that Covenant in humane wit and prudence of this world do if it did belong to the honour of God are not all Covenants generated out of self Pomp state and Pride 62. Friendly Conference and Colloquy together is very Good and necessary that one present or impart his Gifts to the other but the Covenants or Institutions are a false or wicked chain against God 63. God hath once made one Covenant with us in Christ that is enough in Eternity he maketh no more He hath once taken Mankind into the Covenant and made a firm Testament with or by Death and Blood there is enough in that we justly rest satisfied in that and cleave to this Covenant 64. Note we ought not dare to dance so Boldly and audaciously lewdly about Christs Cup as is done at present else it will be takeh away as is done to the Turks 65. There is a very great earnest severity at Hand such as hath not been since the beginning of the World Let is be said to you it is become known the Antichrist shall stand Naked 66. But look to it that you become not thereby the worse for the Axe is put to the Tree the Evil Tree shall be hewn down and cast into the Fire the time is near let none stick or hide himselfe in the Lust of the Flesh 67. For it avalleth nothing that any know how he should be New-born and set continueth in the Old skin in the pleasure and voluptuousness of the Old Man in Covetousness high-mindedness unrighteousness in unchastity immodesty and in a dishonest or scandalous wicked life such a one is dead while he liveth and sticketh in the Jaws of Gods Anger their knowledg will accuse and Condemn them at the Judgement 68. If he receiveth the word of knowledge and conceiveth it so that God giveth him to know it that it is the right way to Life then he must presently be a door of the word and go forth from the
standeth in the Center of the Life towards us 16. God is become Man and willeth to have us so also his Anger in the Kingdom of the fierce wrath willeth to have us the Devil also willeth to have us into his society and Gods Angels also into theirs to which soever we are Factour and Trade thither we go 17. If we put our Imagination into the Light of God and go with earnest sincerity into that then we come into it and are also with earnestness drawn into it 18. Will we then put our willing into the Glory of this world and let the Eternal go then we have to expect that we must with this worlds fierce wrath enter into the first Mystery 19. Shall we not then have divine Imagination viz Faith in us then the divine Love will leave us and not let us in at her Doars 20. Assuredly if God break them not open then we come into Necessity if thou bringest Not Gods spirit along with thee thou wilt never more attain it 21. Therefore it is Good to Spring and grow forth in this Life Christ is Become our field we may without any great anguish or trouble attain it it is but to do this viz to breake our Will 22. That is woeful for the Old Adam will not so also the Anger will not the Devil also will not 23. Behold O Man thou thy self art thy own Enemy that which thou holdest to be thy friend that is thy Enemy wouldst thou be saved and see God then thou must become worst Enemy to thy best friend viz to thy outward Life 24. Not that thou shouldest destroy it but its will onely thou must do what thou willest not thou must become thy own Enemy or else thou cast not see God 25. For that which thou now holdest for thy friend is proceeded out of the Anguish Chamber and hath still the Anguish life in it it hath the Anger source or quality and the Devils sicknesse longing or Malady in it 26. Thou must frame or Create a will in God thou must frame or Create a will out of thy soul and with the same go forth out of Evil wickedness and Malice into God and so thou wilt be introduced into Gods Fire 27. Understand the willing-spirit that will kindle thy soul and so then reach after the life and spirit of Christ and thou wilt receive it which will new Regenerate thee with a New willing which will abide with thee 28. The same is the blossome of thy soul wherein the New-Child standeth in the Image of God to that God giveth Christs flesh and bloud to feed on 29. And not to the Adamical Ass as Babel wonderfully Dreameth as if the wicked should participate or be made partakers of the Body of Christ O No. 30. They receive the four Elements and therein the Anger of God and therefore because they distinguish or discern not the Lords Body which is every where present in Heaven and becometh fed upon by that soul which attaineth Heaven 31. Not as a sign as the other Phantasy Dreameth not Spirit without Substance but the substance of the spirit environed and inclosed with Gods wisdome Christs Flesh which filleth the Light-world in every Place which the Word that became Man brought along with it into Mary 32. That same Substantiality although indeed in Mary it became Opened in its flesh and bloud and assumed humane Essence to it selfe was at that very Time while Christ lay in the body or womb of Mary in Heaven in the one Element in all Places 33. It never came at any time from any Place many miles off into Mary No but the included Center which Adam had shut up in the Anger of God in Death that the word of the Deity did unshut or unlock and introduced the divine substantiality into the virgin-like Center shut up in Death 34. That was done in the Body or womb of Mary in the limit or Mark of the Covenant not departing away also not entering in but unshutting in-generating and in this world Ex-generating 35. God-and-Man one Person Heavenly and in Death inclosed substantiality and virginity one substantiality one onely Man in heaven and in this World 36. And such must we also be for the Word which became Man is stirring in the soul and standeth in the sound of the Life in all Souls 37. Now go whither thou wilt thou hast now the Center of the Deity in thee in the sound and stirring and also the Center of the fierce wrath into which thou goest and which thou awakenest therein standeth thy Life 38. Do what thou pleasest thou art free and God letteth thee know it He calleth thee if thou comest then thou wilt be his Child if thou goest into the Anger then thou wilt also be taken up by that The Tenth Chapter Of Gods Express-Reflex Image of Man viz of Gods similitude and Man 1. WE cannot in this world see our substantiality or New Body while we are in the Earthly Body the Outward Man knoweth it not onely the Spirit which becometh generated and goeth forth out of the New Man that knoweth its Body 2. But if we would fain have the knowledge thereof and would know whether we are in the New Birth then we have no better proof or tryal of it then by or in the similitude of God which we understand to be viz the Desiring the sense or Thoughts and the Mind 3. These Things contein in them the Center of the spirit out of which the strong will becometh generated and brought forth in which the right true similitude and the Image of God with flesh and Bloud standeth which the outward man knoweth not 4. For that very Image is not in this world but it hath another Principle viz in the Angelical world and during this Time of the Body standeth in the Mystery in the secresie or Arcanum 5. As the Gold in the Stone whereas the Gold hath another Tincture another Essence another Glance and Lustre or shining and the rudeness or drossiness of the Stone cannot comprehend it and the Gold also doth not comprehend the rude drossiness of the Stone and yet the rude drossiness viz the Anguish Center is a Cause of the Gold for the rude drossiness is the Mother and the Sun or Sol is the Father 6. Thus also is our Old Adam and Body a Cause of the New Body for it is the Mother out of the Old substantiality originally ariseth the new Body and Gods Spirit in Christ is the Father as the Sun is the Father of the Gold so also is Gods heart the Father of the New-Man 7. But now we can not know the New Man better then in the Center namely in the Desiring Thoughts and Mind 8. When we find our selves thus viz that our Desiring standeth totally according to and towards God that our Thoughts continually run in the will of God and that the Mind totally giveth it self up in Obedience into the will
and the Righteousness thereof and so shall all other things be added unto you 2. Also My father will give the Holy Spirit to them that pray unto him for it when that cometh that will lead you into all Truth that will intimate to you all whatsoever I have said to you 3. For it will receive of Mine and make it known to you that will give you a Mouth and wisdome what ye shall speak 4. And Saint Paul saith We know not what we should pray or speak but the spirit of God helpeth us mightily according to that which is pleasing to God 5. And so now Faith is not an Historical knowledge for a Man to Make Articles of it and to depend onely on them and to force his mind into the works of his Reason but Faith is ONE Spirit with God for the Holy Spirit moveth in the Spirit of Faith 6. True Faith is the Might of God ONE Spirit with God it worketh in God and with God 7. It is free and bound to no Articles but onely to the right and true Love wherein it fetcheth the breath of its Lifes power and strenth and lyeth not in humane Arbitrium Opinion or Conjecture 8. For as God is free from all inclination or deviation so that he doth what he will and need give no accompt for it so also is the True Faith free in the Spirit of God it hath no more but one Inclination viz into the Love and Mercy of God viz that it cast its willing into Gods willing and to go out from the Syderial and Elementary Reason 9. It Seeketh not it self in the Reason of the Flesh but in Gods Love and so if it thus findeth it self then it findeth it self in God and co-worketh with God not as to Reason what that will but in God what Gods spirit will 10. For it prizeth or Esteemth not the Earthly Life that it may live in God and that Gods spirit in it may be the Willing and the Doing it giveth up it selfe in humility into Gods willing and sincketh through Reason into Death and yet springeth with Gods Spirit into the Life of God It is as it were not and yet is in God in All. 11. It is a Crown and Ornament of the Deity a Wonder in the Divine Magia it maketh where Nothing is and taketh where nothing is made it worketh and none teeth its Substance 12. It lifteth up it self aloft and yet needs no climing up it is very Mighty and yet is the most lowly humility of all it hath all and yet comprehendeth nothing more then Meeknesse and so it is free from all Evil. 13. And hath no Law for the fierce wrath of Nature toucheth it not it subsisteth in Eternity for it is comprehended in No Ground it is included or Bolted up in Nothing 14. As the Abyss of Eternity is Free and Resteth in Nothing but onely in it self where there is an Eternal Meekness so also is the right true Faith in the Abyss 15. It is in it self the substance it liveth and yet seeketh not its own Life but it seeketh the Life of the Eternal still Rest It goeth forth out of its own lifes Spirit and possesseth it self 16. Thus it is free from the source or Torment and dwelleth thus in the Eternal Liberty in God 17. It is with or as to the Eternal Liberty as a Nothing and yet is in All All cometh to it which God and the Eternity is and can possibly do it is apprehended by Nothing and yet is a fair Inhabiting delight in the Great might or Potency of God 18. It is in Substance and yet is or becometh apprehended by no substance It is a Play-fellow Companioness and Copsmate of the divineâ— Virgin of the wisdom of God In that stand the Great wonders of God and yet is free from All. 19. As the Light is free from the Fire and yet is continually generated from the Fire and yet the fire source or Torment cannot apprehend or stirre it In like manner I present to your understanding that thus Faith becometh generated out of the Lifes Spirit viz out of a Continuall burning Fire and shineth in that same fire and filleth the lifes fire and yet is never apprehended 20. But if it becometh apprehended then is it self entered into Reason as into a Prison and is no more in God in its liberty but is entered into the source quality or Torment 21. It Plagueth it selfe and yet there it may well be free in the Reason it worketh the wonders in the Fire of Nature and in the liberty it worketh the wonders of God The Second Chapter Of Faiths Original and why Faith and Doubting dwel together 1. NOw seeing Faith is ONE Spirit with God therefore we are to consider of its Original For we may not say that it is a Figure or Image of Reason but it is Gods Image Gods similitude an Eternal Figure 2. And yet may destroy or Corrupt it self in the time of the Body or transmute and alter or change it selfe into the Anguish-source 3. For in its own substance in the Original it is meerly a willing and that willing is a Seed and that must the fire-spirit viz the Soul sow into the Liberty of God 4. And so a Tree groweth out of that seed of which the soul feedeth and allayeth or meekeneth its fire-life so that it becometh powerful and giveth its virtue to the root of this Tree whence the Tree groweth in the Spirit of God even into the wonders of the Majesty of God and springeth in the Paradise of God 5. And although it be so that thus we are as it were dumb or Mute and may notwell be understood for Reason will needs comprehend and see all presently yet we will set it down very clearly to the Light why Faith and Doubting are together And as it were bound with a Chain so that there is a vehement strife in Man all the Time while he is a Guest in this Tabernacle of the Earthly Life 6. Unless he so very eagerly sinck down in himself that he can introduce the Lifes fire into the Liberty of God and so he is in the life of Reason as Dead and though he liveth he liveth to God 7. Which is indeed a highly precious life of a Man and is rarely or seldom found in any for it is like the first Image which God Created 8. Although the Mortal hangeth to it yee it is as it were Dead as if a Dead Image hung to him into which corruption belongeth wherein the true Man liveth not 9. For the Right life standeth converted and is in another world in an other Principle and liveth in another source or Quality 10. Uuderstand us now therefore in this manner ye see and know the Original of the Humane Life how that existeth in the Mothers Womb or Body and ye see moreover wherein it qualifieth or operateth and moveth
the Abominable Devils and do what the Abominable Prince Lucifer will The Eighth Chapter In what manner God forgiveth sinnes and how a Man becometh a Child of God 1. MY beloved seeking and desirous Minde thou that Hungerest and Thirstest after Gods Kingdom Mark the Ground I pray thee what is shewed to thee 2. It is not truly so easie a thing to become a child of God as Babol Teacheth where Men bring Consciences into the History and so tickle and flatter them Courtlike with Christs sufferings and Death where Men teach forgiveness of sinnes Historically 3. Like a worldly Judicatory where ones faults are remitted him of Grace though he plainly abide wicked in his heart 4. It is clean otherwise here God will have no dissembling Hypocrites he taketh not sinne from us in such a manner in that we cleave to the knowledge and Comfort our selves with the suffering of Christ and yet in the Conscience abide in the Abominations 5. It is said Ye must be born a New or else ye shall not see the Kingdom of God 6. He that will tickle himself with Christs suffering and Death and appropriate the same to himself and yet with his willing will abide unregenerated in the Adamical Man doth like one that comforteth himself that his Lord will bestow his Land upon him without considering that he is not his Sonne whereas he hath promised that he wil bestow it onely upon his Sonne so it is also here 7. Wilt thou possess the Land of thy Lord and have it for thy proper own then thou must become his right and true Sonne For the Sonne of the Maid servant shall not inherit with the free the Sonne of the History is a stranger 8. Thou must become born or generated of God in Christ that thou mayst be a bodily Sonne and then thou art Gods child and an heir of the sufferings and death of Christ 9. And Christs Death is thy Death his Resurrection out of the Grave is thy Resurrection his Ascention into Heaven is thy Ascention into Heaven and his Eternal lifes Kingdom is thy Kingdom 10. In that thou are his right true Sonne born of his flesh and bloud so thou art an heir of all his Goods else thou canst not be Christs Child and Heir 11. So long as the Earthly Kingdom sticketh to thee in thy Image so long thou art the perished Adams Earthly Sonne no flattering hypocrisie will help give as many good words before God as thou wilt yet thou art but a strange Child 12. And Gods goods do not belong unto thee so long till thou comest with the lost Sonne to the Father again with a right true sorrow and repentance for thy lost Goods of inheritance 13. Thou must go forth with thy willing-willing-spirit out from the Earthly Life and break or destroy the Earthly willing which is woful to the Mind and willing-spirit to forsake the treasure it possessed wherein the willing-spirit became generated and must enter into Gods willing 14. And there thou sowest thy Seed in Gods Kingdom and art new born in God as fruit which groweth in Gods field for thy willing receiveth Gods power Christsâ—Body and the New Body in God groweth to thee 15. And then thou art Gods Childe and Christs Goods belong to thee and his Merits are thy merits his Suffering Death and Resurrection is all thine thou art a Member of his Body and his Spirit is thy Spirit He leadeth thee upon right Paths and all that thou dost thou dost to God 19. Thou sowest in this world and reapest in the Heaven of God thou art Gods Work of Wonder and openest in the Earthly Life his Wonders and drawest thy selfe with thy willing-spirit into the Holy Mystery 17. Mark this ye Covetous ye Proud ye Envious ye false Judgers ye wicked Malicious which introduce your willing and desire into Earthly Goods into Money and Plenty into pleasure and the voluptuousness of this Life and esteem Money and Goods to be your Treasure and set your desire therein and yet for all that will be Gods Children 18. Ye stand and dissemble before God â—e shall forgive you your Sins but ye abide with your Image in Adams Skin in Adams Flesh and so Comfort your selves with the Sufferings of Christ and are but dissemblers ye are not Gods Children 19. Ye must become born in God if ye would be his Children else ye deceive your selves together with your Hypocrites or dissemblers who paint before you a Glistring Colour 20. They Teach and are not known of God not sent to Teach they do it for their Belly and for worldly honours sake and are the Great Where at Babel who flatter God with their Lips and with the heart and willing-spirit they serve the Dragon at Babel 21. Beloved Mind wilt thou be the Chlide of God then prepare thy selfe for affaults and for Tribulation it is no light and soft entrance into the Childs Life especially where Reason lyeth captive in the Earthly Kingdom 22. It must be broken and the willing must go out from Reason it must sow it selfe into Gods Kingdom in lowly obedience as a Grain is sown in a field or soyl it must in Reason make it selfe as it were dead and give it self up to God and so the New fruit groweth in Gods Kingdom 23. Thus that Man standeth in a Three-fold Life and all belongeth to God 24. The Inward fiery Essences of the first Principle become incorporated with the New body in Christ so that they flow up in Christs Flesh and Bloud out of Gods willing and their Fire is Gods Fire out of which the Love meekness and humility burneth 25. Where the Holy Spirit goeth forth and helpeth him to stand out the Battel against the Earthly Reason also against the pâ—rished corrupt Flesh and the willing of the Devil his Yoak of the earthly willing becometh lighter to him but he must in this World abide in the strife 26. For to the Earthly Life belongeth sustenance that he must seek and yet ought not to hang his willing and heart thereupon 27. It must Trust God and his earthly Reason passeth alwaies into doubting it will faile him it will needs alwaies see God and yet cannot for God dwelleth not in the Earthly Kingdom but in himself 28. Thus must Reason being it cannot set God be compelled into Hope 29. There then Doubting runneth Counter against Faith or Believing and would destroy the Hope and therefore must the Earnest willing with the right true Image strive and fight against the Earthly Reason there is woe and it often goeth sadly 30. Especially if Reason looketh after the Course of this World and so its willing-spirit as it were foolish hath respect towards the Course of this world There it is said be sober watch fast and pray that is that ye may Tame the Earthly Reason and make it as it were dead that Gods spirit may find place in you 31. If that
flow up in it self but would remain in one souce or quality 27. Even as the Deity bringeth its Life but into ONE onely source or quality viz into the Light into the Holy Spirit and yet carrieth on his Dominion over all the Three Principles 28. Also we are to understand concerning Christs becoming Man or Incarnation that when Gods Spirit awakened again the Virgin-like Life in Mary which in the Earthly Essence lay shut up in Deaâ—h and fierce wrath then that Life hence-forward turned it self onely into the ONE onely will viz into Gods Love and gave it selfe up to the Spirit of God 29. Thus that Life became impregnated of a right virgin-like Image which should have been with Adam but was not done 30. For the one Imagination received the other Gods Imagination received the Imagination in Death and brought it to Life again that Life Imagined again into God and became Impregnated with God and became out of the Deity and Humanity ONE Person 31. The Deity hung to the heavenly Substantiality which hath ever been from Eternity with the Kingdom Power and Glory viz the Kingdom of Paradise and the Angelical World viz the Spirit and the Seaven forms in the Center of Nature as in the Third Part or Book of the Threefold Life is mentioned with all Circumstances 32. And the Humanity hung to the Kingdom of this world but when the will of the humanity gave it selfe up into the Deity then this virgin-like Image in Christ Jesus came to be onely a Guest in this world and his Deity was a Lord over this World 33. For thus it was to be in Adam also that the lesser and impotent should be subject to the greater and Omnipotent 34. But Adams will went into the less and impotent end therefore he became altogether impotent and fell downe into sleep and home again to the Creator 35. But with Christ this Image remained standing in the Divine Wisdome and the Earthly source or quality hung to it in the Office and Manner of a Servant but now no more as a Lord as it was over Adam and Mary his Mother before the high blessing opening of the Deity but as a Servant for this Image became now in Gods Spirit and Might a Lord over the Third Principle of this World Qustion 36. Now saith Reason How is it come to pass in this becoming Man or Incarnation Was then the Life so suddenly with the Point of Conception become stirring above the Naturall Course so that that Part of Mary viz the Womans seed instantly lived Answer 37. No for it was an Essential seed and became in its Natural Time stirring with Soul and Spirit as all Adams Children 38. But that part of the Deity environed with divine Substantiallty and wisdome liveth from Eternity to Eternity 39. The Deity went not to nor fro what it was that it remained to be and what it was not that it came to be 40. It gave it selfe with divine Substantiality into the Essence and Substantiality of Mary and Maries Essence and Gods Essence became one Sonne 41. But Maries Essences were Mortal but Gods Essences were Immortal 42. Therefore must Maries Essences dye on the Cross and go through Death into Life to which Gods Essences did help else it had been impossible 43. Thus Gods Essence helped us and still always helpeth us through Christ into Gods Essence and Life again 44. Thus we konw the becoming Man or Incarnation of Christ to be natural as of all the Children of Men for the heavenly divine Subsstantiality hath given it selfe with its Life into the Earthly halfe dead subtantiality 45. The Lord gave himselfe to be under the Servant that the Servant might become living and is in like manner in Nine Moneths become a perfect Man and also continueth a True God and is also after the Manner and way of all Adams Children become born into this World through that very way and passage as all Men are 46. And that therefore Not that he needed it he could have been born Magically but he would not nor should not for he was to heal our impure Birth or Geniture and Entrance into this Life 47. He should enter into our Entrance into this World and introduce us out of this World into Gods Entrance and bring us out of the Earthly source or quality 48. For if he had been generated or born Magically after a divine Manner then he had not been Naturally in this World for the heavenly Substantiality must have swallowed up the Earthly source or quality and then he had not been like us 49. How then would he have suffered Death have entred into Death and destroyed it but therefore it was not so 50. He is truely and really the Womans Seed and is entered into this World the Natural way like all Men but yet also is gone forth through death the divine way of the divine Might and Substantiality 51. He is a divine living Substantiality which subsisted in Death and destroyed and despised death and brought the halfe dead humanity through Death into Eternal Life 52. For the Earthly part which he took to himselfe out of his Mother Mary that is to or upon the divine Substance dyed away on the Cross from the Earthly source or quality 53. Thus was the Soul in the Subantiality of God and as a victorious Conquering Prince went into the Hell of Devils that is into Gods Anger and quenched it with Gods love and Meekness of the divine Love-suhstantiality 54. For the Love-fire came into the Anger-Fire and drowned the Anger wherein the Devill would be God 55. Thus was the Devil taken captive with the darkness and lost his Dominion for the sting and the Sword of the Cherubine the staying Angel was here destroyed 56. And this was the Cause that God became Man viz that he might introduce us out of Death into the Eternal Life and quench the Anger which burned in Us with the Love 57. For you must understand us aright how Gods Anger became quenched not with the Mortal Bloud of Christ which he shed upon which the Jews despised him 58. But with the Bloud of the Eternall Life out of Gods substance which was immortal which had in it the fountain of the Water of Eternall Life that became shed upon the Crosse with and under the outward Bloud and when the outward fell to the Earth then fell the Heavenly with it but yet it was immortal 59. Thus the Earth received Christs Bloud whence it Trembled and Quaked for the fierce wrath of God in it became now overcome and the living Bloud came into it which was come out of Gods Substantiality from Heaven 60. That Opened the Graves of the Saints and Opened Death and made a Path through Death so that Death was made a shew of in Tiumph 61. For when Christs Body arose from Death then he bare Death as a Spectacle or shew on his Body for its Might was broken or