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 Also God hath withdrawn Paradise from Us whereupon we became then weak faint and feeble and instantly the Four Elements together with the Constellations or Astrum in us became strong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
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-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-fire-world in the darkness is 54. Thus you understand also How the Fathers Eternal Spirit divided it selfe into Three Worlds The First is the Exit out of the Imagination of the first willing of the Abyss Which is called Father in which with the outgoing it openeth the wisdome
and dwelleth in the wisdome and weareth it upon it selfe as its Garment of the Great wonders 55. Secondly it is the Cause to the indrawing to the Substantiality of the darknese viz to the other world and is the Cause and the Spirit to the Originall of the Essential Fire it is it selfe the source or quality in the Anguish of the Principle and also of the fiery world viz of the Great Life 56. And then Thirdly It is it selfe also that which the power in the dying of the principle bringeth forth out of the Fire wherein the power out of the anguish out of the dying severeth it selfe from the Dying goeth into the Liberty dwelleth in the Liberty and maketh the Light-world and so it is the flame of the Love in the Light-world 57. Here in this place ariseth the deare Name of God of the Father of the Sonne and of the Holy Spirit 58. For in the fire-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-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
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-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-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
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-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-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
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-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-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
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
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-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-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
the Promise did incorporate it selfe in the Light of Life that is in the Tincture of the soul instantly in Paradise when Adam fell yea indeed before Adam was Created as Paul saith We are Elected in Christ before the foundation of the World was laid 7. For God in his wisdome knew the Fall therefore the Name JESUS did so instantly incorporate it selfe into the word of Life environed with the Virgin of Wisdom in Adamsâ— Image with the Cross 8. For the soul it selfe is even a Cross-Birth as when the soul-Fire kindleth it â—â—â—fe then it maketh in the flash a Cross that is an Eye with a Cross with Three Principles with the Character of the Holy Trinity as in the Third Book or part concerning the Threefold Life of Man is declared and yet further in the Fourth Part the forty Questions of the Soul 9. We are to understand that Mary in whom Christ became Man was truly the Danghter of Joachim and Anna according to the Outward Flesh and was extracted out of the Seed of Joachim and Anna according to the Outward Man 10. But according to the will she was a Daughter of the Covenant of Promise for she was the Mark to which it pointed at 11. In her stood the Center in the Covenant and therefore she was by the Holy Ghost in the Covenant highly blessed among and above all women Ever since Eve for the Covenant opened it selfe in her 12. You must understand it aright according to its high precious worth The word together with the Promise which with the Jewes stood in the Type or prefiguration as in a Looking-Glass wherein God the Angry Father Imagined and thereby quenched his Anger that moved it selfe Nâ—w after an Essential manner which from Eternity had not been done before 13. For when Gabriel the Prince brought her the Message that she should be impregnated or with Child and that she consented thereto and said be it unto me as thou hast said then the Center of the Holy Trinity moved it selfe and opened the Covenant that is the Eternal Virginity which Adam lost became opened in her in the word of Life 14. For the Virgin of Gods Wisdom environed the word of Life viz the Center of the Holy Trinity thus the Center became Moved and the Heavenly Vulcan struck up the Fire of Love so that the Principle in the Love-flame became generated 15. Undeâ—stand this right In Maries Essences in the Virgin-like Essences which perished in Adam out of which he was to generate a virgin-like Image according to the Wisdom of God the divine fire became struck up and the Principle of Love kindled 16. You are to understand that in the seed of Mary When she became impregnate with the Soul-Spirit that is with the Tincture of Venus for in the Tincture of Venus that is in the Source or Quality of Love Adams first Fire became struck up in the word of Life 17. And in the Child JESUS 〈◊〉 both Tinctures perfect just as in Adam and the word of Life in the Covenant understand in the Holy Trinity was the Center and rhe Principle appeared as in or to the Fathers part 18. Christ became Man in GOD and also in MARY in all the THREE Principles and together therewith also in the EARTHLY world 19. He took the form of a Servant upon him that he might be able to Master Death and the Devil 20. For he was to be a Prince in the Place or space of this world in the Angelical Prince-Throne viz uopn the seat and in the Authority of the late Angel and Prince Lucifer over all the Three Principles 21. Now then First If he must be Lord over this outward World then he must also dwell in the Outward World and have it Essence and property 22. In like manner Secondly If he must be Gods Sonne then he must also be generated out of God 23. And Thirdly If he must quench the Fathers Anger then he must of necessity be also in the Father 24. And Fourthly If he must be the Soone of Man then he must also of necessity be of Mans Essence and Substance and Fifthly must have a humane Soul and a humane Body as we all have 25. It is known to us that Mary his Mother as also Christ from or of his Mother were both of the humane Essence with Body Soul and Spirit and that Christ received a Soul out of Maries Essence yet without Masculine Seed 26. Onely the great Secret Arcanum of God was there opened and the first Man with his Sâ—cret Mystery which fell into Death was here generated to Life again understand in the Principle of God 27. For because of this the Deity Moved it selfe and struck up the Fire in the Fathers Principle and so the deadened Sulphur which dyed in Adant became living again 28. For the word had in it self heavenly Substantiality and opened it selfe in the Heavenly Substantiality in the virgin-like Image of the Deity this is the pure chast Virgin wherein the Word of Life became Man 29. And so the Outward Mary became adorned and blessed with the Highly blessed heavenly Virgin among all Women of this World 30. In her that which was dead and shut up of the Humanity became living again and so she became as highly graduated or Dignified as the first Man before the Fall and became a Mother of the Throne-Prince 31. This came not out of her ability but out of Gods ability unless the Center of God had moved it selfe in her she would have been no otherwise then all Eves Daughters 32. But in this place The word of Life had fixâ—d the Mark as also the Covenant of Promise and therefore she is the blessed among all Women and above all Eves Children 33. Not that she is a Goddess which Men should honour as God for she is not the Mark for she also said How shall that come to pass since I know not of any Man 34. But the word of Life in the Center of the Father which gave in it self with the Moving of the Deity into the Humanity and opened it selfe in the Humane Essence that is the Mark that is the Goal that we must run to in the Regeneration 35. This is a greater wonder then in the first Adam for the first Adam was created out of Three Principles and his Spirit was introduced into him through the Spirit of God and the Heart of God needed not to move it selfe in an especial manner for Gods Spirit did onely move it self out of Gods Heart 36. But now the Center or Heart of God moved it selfe which had rested from Eternity and the Divine Fire was there struck up and kindled or awakened as a Man may Express it The Dear or precious Gate 37. We should rightly understand the becoming Man or Incarnation of Christ the Sonne of God thus he is not become Man in the Virgin Mary onely so that his Deity or divine Substantiality did sit bolted up or
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
like a Plant or sprout he sprouteth as a Juniper Tree in Gods substance 32. He hath with his entrance into the humane halfe dead Essence broken or destroyed death for he sprouted at once both in the humane and divine Essence 33. He brought to us along with him in our Humanity the virgin-like Chastity of the wisdome of God he environed our souls Essence with heavenly substantiality 34. He was the Champion or Saviour in the Battel where the two Kingdoms lay together in strife viz Gods Anger and Gods Love he gave himselfe willingly up into the Anger and quenched it with his Love understand in the humane Essence 35. He came out of God into this world and assumed our Soul into himselfe that he might introduce us out of the Earthliness of this world again in himselfe into God 36. He generated us again a new in himselfe that we might be capable to live in God 37. Out of his will begat he or generated he us that we should put our will into him and then he bringeth us in himselfe to the Father into our Native Country again viz into Paradise out of which Adam went forth 38. He is become our Fountain his water springeth up in us he is our Spring and we are Drops in him he is become the fulness of our substantiality that we in him may live in God 39. For God is become Man he hath introduced his abyssal immensurable substance into the Humanity his Substance which filleth the Heaven that he manifested in the Humanity 40. Thus the Humane Substance and Gods substance are become one substance one fulness of God our substance is his moving in his Heaven 51. We are his Children his Wonder his moving in his abyssal Body 42. He is Father and we his Children in him we dwell in him and he in Us we are his Instrument wherewith he seeketh and maketh what he will 43 He is the Fire and also the Light together with all substance or every thing He is hidden and the Work maketh him Manifest 44. Thus we know that God is a Spirit and his Eternal Will is Magicall that is desirous he alwayes maketh substance out of Nothing ond that in a twofold source viz according to the Fire and Light 45. Out of the fire cometh fierce wrath climing up Pride willing not to unite it selfe with the Light but a fierce wrathful Eager Earnest will according to which he is not called God but a fierce wrathful consuming Fire 46. This Fire also becometh not manifest in the pure Deity for the Light hath swallowed up the Fire into it self and giveth to the Fire its Love its substantiality its water so that in Gods substance there is onely Love Joy and a pleasant habitation and no fire known 47. But the Fire is onely a Cause of the desirous Will and of the Love as also of the Light and of the Majesty else there would be no substance As it hath been largely expounded in the former writings 48. And now it is known to Us wherein our New Regeneration standeth even while we are yet in this world covered with the Earthly Tent or Tabernacle and are fallen home to the Earthly life viz meerly in the Imagination that wee with our will enter into Gods will and wholly unite and give up our selves into Him which is called Faith or Beleeving 49. For Word Faith or Glauden Believing is not Historical but it is a receiving out of Gods Substance to Eat of Gods Substance to introduce Gods substance with the Imagination into the Souls Fire to still its hunger therewith and so to put on the Substance of God 50. Not as a Garment but as a Body of the Soul the Soul must have Gods Substance in its Fire it must Eat the Bread of God if it will be a Child 51. Thus also it becometh New born in Gods Spirit and Substance which Spirit it transplanteth out of the soyl of the fierce wrath and Anger into the soyl of Love Meekness and humility of God and blossometh forth with a new blossom in Gods soyl or field 52 And that blossome which groweth in Gods Love is the right true Image of the Deity which God desired when he Created Adam to or in his likeness that now hath Gods and Mans Sonne Regenerated to us again 53. For his Regeneration out of God and out of our Substance is our Regeneration his power Life and Spirit is all ours 54. And we need do no more to it but that we onely and meerly enter with our will-Spirit through him into Gods substance and so our Will becometh generated in Gods will and receiveth divine power and substance 55. Not strange substance but our first with which we with Adam entered into Death and that awakeneth and raiseth up again to us the first born out of the Dead which is Christus Christ 56. He is God but yet is generated or born out of us that he might make us living from or out of the Death 57. Not any strange Life which we have not had in this World but our own Life for Gods purpose must stand 58. The fait blossome and Image must grow out of the Corrupted soyl and not onely so but also out of the pure Soyl. 59. We must be generated or Born of or out of the Virgin not out of the Man of the Anger out of the Fires Tincture but out of the Lights Tincture 60. We put on the Virgin of Christ with our giving up our selves thereinto 61. We herewith become the Virgin of Modesty and Chastity and purity in Ternario Sancto in the holy Ternary in the Angelical world a Looking-Glass of the Holy Trinity whetein God beholdeth himselfe and which he hath taken to him for his Spouse 62. He is our Husband or Man to whom we in Christ have been betrothed Maried and incorporated 63. And We are now Mary in the Covenant of Grace out of which God and Man become generated or born 64. Mary was the first in the high blessing for in her was the Mark at which the Covenant aimed or pointed 65. She was known in God in the highly precious Name JESU before the foundation of the World was laid 66. Not that she brought the Life out of Death but that God in her would bring the Life out of Death and therefore she became highly blessed and the pure virgin Modesty was put on to her 67. And out of that Virginity out of which Christ became Generated or born we all must be generated or Born for we must become Virgins and follow after the Lamb of God else we shall not see God For Christ saith Ye must be generated or born anew if ye will see the Kingdom of God through water and the holy Spirit 68. The water is the Virginity for the Virgin bringeth the Lights and Waters Tincture viz Love and Meekness 69. And the Spirit out of which we must become generated or Born is that which gave it selfe into
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
Longing Malady The Gate of the New-Man 43. This is now to be understood thus God is become Man and hath introduced our humane soul into the divine substantiality again in Christ that eateth again of the divine substantiality viz of the love and meekness and drinketh of the water-spirit of Eternal Life out of the Eternal wisdome which is the fountaine of divine substantiality 44. That same soul of Christ hath gotten divine heavenly flesh and Bloud on it together with the word which is the Center of the Light-world which therein Imagineth or longeth after the poor Captive Souls that very Word dwelleth in the divine substantiality and in the virgin of Wisdom 45. But came into Mary and took our own Flesh and Bloud into the divine substantiality and brake and destroyed the power which held us captive in the anger of Death and of the fierce wrath on the Cross viz in the Center of Nature of the Original in the Fathers Eternal willing to Nature out of which our soul was taken 46. And kindled in that same Essence viz in the souls dark fire the burning Light fire again and brought the other or second willing of the soul through the fire of God viz quite forth out of the Original into the burning white clear bright Light 47. And when Nature in the soul found this it became richly full of Joy it brake Death in pieces and sprouted with Gods power forth into the Light world and made out of the fire a Love-desire so that in Eternity no fire more is perceived or known but a great and strong will in the Love after its sprouts and branches viz after our souls 48. And this is that which we say God thirsteth after our souls He is become our stock we are his sprouts and branches 49. As a stock alwaies giveth its sap to the Branches so that they live and bear fruit to the Glory of the whole Tree so doth also to us our stock the Lord JESUS CHRIST in the Light world which hath manifested himself in our souls he will have our souls viz his Branches 50. He is entered into Adams place or sted who hath destroyed us he is become Adam in the Regeneration 51. Adam brought our souls into this world into the Death of the fierce wrathfulness and he brought our soul out of Death through the Fire of God and kindled it in the Fire again so that it attained the shining Light again whereas else it had continued in the Dark Death in the Anguish source or quality 52. And now at present it lyeth onely in our selves Entering in that we onely follow after in the same way which he hath made 53. We need onely to cast our Imagination and Total willing into Him which is Called Glauben Believing or Faith and to oppose the Old Earthly willing and so we conceive or receive the Spirit of Christ out of the Regeneration which draweth heavenly substance into our soules viz Christs heavenly flesh and Bloud 54. When the Soul tasteth that then it breaketh through the dark Death in it self and kindleth the Fire of Eternity in it selfe out of which the shining Light of the Meekness burneth 55. That same very Meekness draweth the Soul again into it selfe viz the souls Fire and swalloweth the same up into it selfe and giveth forth out of the Death the Life and Spirit of Christ 56. Thus that same Spirit which goeth forth out of the Eternal fire dwelleth in the Light world with God and is the right Image of the Holy Trinity 57. It dwelleth not in this world the body apprehendeth it not but the Noble Minde wherein the soul is a Fire that apprehendeth it yet not palpably 58. Indeed the Noble Image dwelleth in the souls fire of the Minde but it hovereth therein as the light in the Fire 59. For while the Earthly Man liveth the soul is continually in hazard or Danger for the Devil hath Enmity with it who continually casteth forth his streames with false and wicked Imaginations into the starry and Elementary spirit and reacheth or graspeth therewith after the souls Fire and willeth continually to infect the same with Earthly devils longing and Malady 60. There must the Noble Image defend it self against the Souls fire and there it costeth striving and fighting for the Angels Garland there riseth up often in the Old Adam Anguish doubting and unbelief when the Devil sets upon the soul 61. O thou Cross of Christ how heavy art thou ofentimes how doth the heaven hide it selfe but so the Noble Grain is sown when that is sprung up then it bringeth forth much faire fruit in Patience Thus every little sprout groweth in the soule out of the divine wisedom 62. It must all press forth out of the Anguish Chamber as a sprout out of the root of the Tree it is all generated in the anguish 63. if a Man will have divine knowledge he must very many times go into the anguish-Chamber into the Center for Every sparckle of the Divine Ingenium wit skil or understanding out of Gods wisedom must become generated out of the Center of Nature else it is not permanent or Eternal 64. It must out of the Eternal Ground stand upon the Eternal Root and so it is a Sprout in Gods Kingdome out of Christs Tree 65. Thus we understand the Dying what it is and wherefore Christ must have dyed and why we must all dye in Christs Death if we will possess his Glory 66. The Old Adam cannot do that he must again into that out of which he is gone forth he shall be tryed through the fire of God and give up the wonders again which he hath swallowed up 67 They must come again to Man and appear to Man according to his will so far as he hath here made them in Gods willing but so for as to Gods dishonour so they belong to the Devil in the Abyss 68. Therefore let every one look to it what they here doe and make with what Minde and Conscience he speaketh doth and â—â—nye seth it shall all be tryed through the Fire 69. And what is capable of the Fire that it shall devour and give it to the Abyss in the Anguish of that a man shall have loss and hurt and shall want it in the other world 70 Instead of having Joy that he was a Labourer in the Vineyard of God he will be found to be a sluggish servant 71. Therefore will also the power Might clarity and brightnesse in the wonders of the divine wisdome in the other world be very unlike and different 72. Many is here a wiched King but in the other world to come a swine-heard shall be preferred before him in the Clarity brightnesse and Wisdome the Cause is his wonders wil be given to the Abyss being they were Evil. 73. Behold ye dear Men I shew ye a similitude of the Angelicaâ— world behold the flowery blossoming
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