The Fifth Book of the Author, In Three Parts. The First; Of the Becoming Man or INCARNATION of Jesus Christ The Son of God. That is, Concerning The Virgin Mary, What she Was from her Original, and what kind of Mother she came to be in the Conception of her Son Jesus Christ, And how the Eternal Word is become Man. The Second Part, is of Christ's Suffering, Dying, Death, and Resurrection, and how we may enter thereinto. The Third Part, is of the Tree of Christian Faith; showing what True Faith is. Written Through the Inspiration of the Holy Ghost, By Jacob Behme THE Teutonick Philosopher, Dwelling at Gerlitz in Lusatia in Germany, 1620. LONDON, Printed by J. M. for Lodowick Lloyd, at the Castle in Cornhill, 1659. The PREFACE to the Reader of Jacob Behmes Book of Christ's Incarnation. Reader, IT is an Eminent Text. Search the Scriptures, for in them ye think ye have Eternal life, and they are they which testify of ME, And Ye will not come unto ME that ye might have Life, Joh. 5. 39 40. which are the words of our Lord and, Saviour Jesus Christ to the Jews at Jerusalem, in the days of this Conversation upon Earth in Mortal Flesh: They thought to have Eternal life in the Scriptures, and were present with Christ outwardly, yet would not come unto Him, though the Scriptures are they that testify of Him: by which it may appear, that the Coming to Christ must needs be inwardly, in Coming to be like him in their Hearts, in becoming Meek and lowly of Heart: such only and no other do come unto him in any Age or Place of this world or in Eternity: nor can any other possibly have life. Though the Holy Scriptures of the Old and New Testament are indeed the written word of God; Penned by the Holy Prophets and Apostles, who speak as they were inspired by the Holy Ghost, whose words are some of them recorded in the Holy writings the Bible. Yet if we consider it seriously, can we think that the Eternal Everliving word, CHRIST JESUS, by which all things were Created, and which is God himself; who hath spoken by his Word, in all his Holy Ones, that have spoken forth the Things mentioned in the Scriptures, and there recorded by the Command of the same word: I say this being weighed, can it enter into our Hearts to think, that this powerful word which is God, would only have the Scriptures, to be called the word of God, and the living power to be slightly passed by as not observed, or those Texts that speak of it, to be interpreted of the Holy Scriptures only; as if there were no such Thing besides; whereas, for the sake of that, they were written, the holy Men spoke, and God hath wrought, all things, and that by, and for, it, to his own Glory. Also, that the writing, should be preferred, before the Thing that is written of, therein, and which caused the writing and dictated it, as it is, by those, that think, the word is not that, which filleth all Things, calling in the Hearts of All, though not regarded. Further; that this Holy Scripture doth say: the word is in the Heart; and yet is not by some, conceived to be there, before the word was known to be written by any Man, or spoken by humane voice, neither of which, could be, or act, unless first directed by the same Eternal Word. And then; that the Word is in the Hearts of those only that have heard or read the Scriptures, or the Word vocally pronounced by Man. And at length to think, the Word, is only the Scriptures of the Bible, in their Hearts, by and after the hearing or reading it, and remembering what it mentions in Words, according to their own Notions or apprehensions of the Things in their Minds, though perhaps not understood, by those Persons, nor indeed can be, but by the Spirit of understanding, awakened and revived in Man, by the power of the Living Word in the Heart, filling the soul with understanding and believing; in those who are obedient, to the Movings and dictates thereof in the Mind, though they never read or learned it from any outward word or writing at all; of which, there are many Examples in the Holy Scriptures. And so now, That the Scriptures, which mention the word of Life, should be taken to be that very word of Life itself, and that thereby the Thing which is so called in the Scriptures, should be thought to be the Scriptures only, and no further search or inquiry made, what that Thing is, or where it is, and how to find the very Thing itself; as if, that were impossible, or not the Main Matter to be looked after; whereas God himself saith, Am not I he that filleth all things, and in him are all Things: Can not HE then be found, and whosoever findeth him, can he miss of finding ALL THINGS? This seemeth strange that it should enter into the Heart of any Man: and that we should be so tied up to former apprehensions and Conclusions fixed in our Minds, that further consideration of it cannot easily take place, and sink into us, it may make us stand a while, and examine what may be the cause thereof. And then we may observe, that commonly our disposition is such, that we love not to hear opposion, or a different apprehension of others, lest we should thereby be led to think & Believe, that which is contrary to our former once framed Ground of Opinion, abstracted from outward sense only: and this because all Conclusions raised upon it, when that is once removed, do fall to the ground, and so we lose that Great Labour, and must be put to work a fresh upon that new Foundation, and then a fear if that should again be shaken, there must be another labour, with the like hazard of unprofitable Success, which is so huge a discourgement to any Mind, that it bringeth it at length to be languishing and as it were dead, epecially if an assured infallible immovable internal Ground be not presented to it, that it may go on cheerfully to build, with hope to enjoy fruit, in beholding the beauty of its Superstructure; and when it is thus dead in itself, it is most capable to be taught by the quickening Spirit of Truth, that lieth hidden in it, under its former but supposed Truths. Yet, to deny, that the Holy Scriptures, are the written word of God, or the Word of God Expressed in writing, is, besides the opposing of apparent Truth, to undervalue, that precious help to the knowing and understanding, what that Word was, by which it was written, which is the very End for which it was committed to writing and continued to us, and is, one of the most Excellent fruits of the wisdom remaining in Letters, which that Eternal Word hath produced in this outward visible transitory World. But, the Esteeming that fruit, and looking after it more than the Roor, and setting it up instead of, and above, the hidden Word in all things; is that which hath been attempted in the Hearts of Men, by the suggestion of the Arch-Enemy of all Mankind: who knoweth well enough, that if the inward Word be once Choked and killed at the Root, so that it groweth not to be felt known and obeyed; he will soon cause in Evil Minds, that Most precious literal Word, to be used only as a pretence, thereby to cover all Sin in Hypocrisy, causing the Word in the Heart, not to be so much as thought on or observed: whereas, on the Contrary, he that highly esteemeth of the Word, the Commandment, Christ in the Heart, that word of Faith, by which the heart itself cometh originally to have its very being: cannot in the least fail of Esteeming, the powerful working thereof in the inexpressible various wisdom, dwelling in the Heart and appearing from the Mouth or Pen of any Man whatsoever. Therefore peruse this Book, which will inform us, how the Eternal Word became Man, and how the Man JESUS CHRIST, who was born of the Virgin Mary, and lived upon Earth, for the space of Three and Thirty years and upwards, than was Crucified, died, was buried, arose again, and ascended into Heaven; within the little part of the World, that Space of the Country of Egypt the Wildernss, the Land of Canaan Judea and City of Jerusalem, in the fullness of Time, about sixteen hundred and fifty Eight years ago. How HE was also, this Eternal Word, which was, is, and Ever shall be, God, and Christ, the Eternal Alpha and Omega, the beginning and the End, the word of Faith; that very Word which is in our Hearts, the word of Life, the inserted or engrafted Word, the word of Grace, the Spirit of Life, the Bread which came down from Heaven, & which always is in Heaven, not the outward, though in the outward Bread, for we live not by bread alone, but by every word which proceedeth out of the Mouth of God, this is the Bread of Life, Our * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 6. 11. Daily Bread: and so how he is both God and Man: Also how we that are Men, may here in this Life, be rightly partakers of Him according to the sayings of the Scriptures, also of his Sufferings Death and Resurrection: and how or in what manner it is, that he is like unto us in all things Sin only excepted, and yet he took our Sins upon him, & he that knew no Sin, became Sin for us, that we might be made the righteousness of God in him. All this will be clearly discerned in this Treatise of the Incarnation of JESUS CHRIST or his Becoming Man: and therefore also, that so precious knowledge may not remain any longer shut up, it is here published in the English Tongue. Though by perusing it and Meditating therein, the Holy Bible will appear assuredly, to be as much the Word of God, as a writing by Man's hand can be; and the words there, once spoken by the Prophets, Christ, the Apostles & other Holy Men, as much the word of God, as words and voices of Men can be; The true sense and meaning thereof, in the understanding, as much the word of God as the Meaning in the Mind and understanding of any Man can be. Yet the writing, the Words, and sense or meanings, proceeding from Creaturely Instruments, are creaturely, whereas, the Thing properly called the word of God, which inwardly frames those Meanings and formeth all things whatsoever both visible and invisible, is not a Creature, for it is the Creator, the Creating Word, which is God himself, who formeth all things in himself, and so ALL is HE, not one JOT, a Creature; But he createth the Creature, and dwelleth therein, yet the Creature is not nor ever can be, He: and so that word of his which is produced effected brought forth and Manifested Externally by the Creature, is God's Word, but is not, God the Word, But the inward Word in the Heart, that word of Faith, even Christ the Word, that Word is God. Let me inquire a little Were not all * The Things which are seen are Temporal, but the Things which are not seen are Eternal. Eternal Things whatsoever, 2 Cor. 4. 28. in Being in their own uncreated World, before therewas so much as the least Glimpse of any Created thing, either Angel or Man, either Created Light or Darkness, either Created Heaven or Hell, or this World? And were not the Divine holy Spiritual, and all other Natural things in Being, without the Created inward and outward world as well as in them? And had it not been so, though the Angel's world and ours had never been created? And were not all the Things without them and within them, in Being, though they had not been spoken of in the Scriptures? were not, the Word, God; though John the Apostle had not said so? were not the Pure in Heart Blessed? should we not through Patience possess our Souls? Is not God himself Light? And if we walk in the Light as he is in the Light, doth not the Blood of Jesus Christ cleanse us from All Sins? otherwise not, though it be in us. And is not his Flesh meat indeed and his Blood drink indeed? Why do we not eat and drink thereof? If we deny ourselves, and take up the Cross of Christ, that is, tribulation anguish afflictions adversities and Crosses, and follow him in Meekness and welldoing, loving those that hurt us, returning Good for Evil to every one, and blessing for Cursing, and this unfeignedly from a sincere Heart: are we not his true Disciples? will not Heavenly Father give the holy Spirit to them that desire it? though certain Disciples, that believed and had been baptised in the Time of the Apostles, had not so much as heard whether there was any holy Ghost, yet being baptised in the Name of the Lord JESUS, and having the hands of Paul laid on them, they received the holy Ghost and Spoke with Tongues and prophesied. Do not they receive the Seed into Good Ground, that hear the Inward Word, and receive, consent to, or obey it, and so, understand it, & also bring forth fruit? Doth not Faith come by inward Hearing, and that Hearing by the same word of God? And can those that have not Ears to hear, that is, Spiritual Ears, hear, though his voice his Spiritual Tongue and voice is gone into all the Earth, that Word engrafted in every thing by which all doth subsist? Can the Natural Man perceive the Things of God, seeing they are spiritually to be discerned: or can any teach them rightly, that is Spiritually, but by the Spirit? And if the word of Promise the Seed of the woman had not been quickened in Adam and Eve, by Gods putting Enmity between the Woman's and the Serpent's Seed, they both of them and all their posterity, had been merely Natural and Children of wrath only, and had been uncapable of ever becoming the Children of Grace and Mercy: but in the Word of promise Christ in them, all Mankind have in them, the Spiritual Man, the hidden Man of the Heart, in whom, even Cain was able to do well, and so doing should have been accepted, and in whom, they are not only able to discern but to do all things; but if they love themselves, more than God in them; then their Perdition is of themselves. Hath not God shed abroad his Love in our Hearts? Can any rightly say, Lord! Lord! but by the Holy Spirit? And are not the Father the Word and Spirit which bear record in Heaven One? And do not the Spirit the Water and the Blood which bear record on the Earth agree in One? Also, is not the Kingdom of Heaven within us? And doth it not consist in Peace Righteousness, and Joy in the Holy Ghost? and than must not all needs be in us? And we may thereby apprehend and understand it rightly, though yet we know it not nor ever read it, or though it had not been related in the Holy Scriptures. How many Thousand Endless Mysteries, are Treasured up in the hidden wisdom of God in Christ, and in him in us? when we find him and partake of him, in him we have them all, and from his fullness receive Grace for Grace: how narrowly therefore should we search and observe, the exact words of the Scripture, which so surely as an Index, point us to these invaluable things; and use that powerful word in our Hearts, by which hearing Comes, and direction and power of understanding those things, not only which are expressed inwardly or outwardly, but even whatsoever is hidden in Christ, in whom all fullness dwells: and then can any thing be impossible to be apprehended or known by a Soul, that hath the very Thing in itself, where nothing can be hid from its inward Eyes? And since God worketh in us both to will and to do, why refuse we to will and to do? by harkening and yielding to the Lusts of our own Hearts, being Servants in Obedience to the Evil, and not of God, who is likewise in us with his Grace & fullness: we thinking nevertheless, that we can neither will nor do, endeavouring to bring Scripture to prove it; to the quenching of the Spirit, the manifestation whereof, is given to every one to profit withal: and this is effected in those that understand not, how to satisfy themselves, in the meaning of those Scripture Arguments that are alleged for proofs; not considering that God worketh in us to be able through him in us, so that there is himself his power and ability in ourselves, though not Self-ability, as of ourselves: for, the Most Holy Man born of the fleshly Seed of Father and Mother, of himself as of himself, is not able to think a Good Thought, but there is none so wicked, except he be altogether uncapable to desire Conversion, and so is a Devil, but doth at some time or other in this life, think a Good Thought; which testifies the good work of God in his-heart and soul, and is the stirring of the Divine Word therein, in which is Light, but Men love darkness rather than Light, though it Ever Eternally shone in the Darkness, and is the very light of their life in them; and that because their Deeds are Evil; and they will not follow to will and do according to it, which is the Obedience to the divine. Light in them; though God hath given even his whole self unto them to Convert them, wherein they are able to do all things through Christ that strengtheneth them; and yet will not, but neglect so great Salvation. And these Comfortable words expressed in the holy Scriptures are faithful and the Things certain and undeniably true though the Scriptures had never made mention of them; and are all of them to be discerned known and throughly understood in the Things themselves, by and in every Soul; but our want is that we seek not. The Consideration whereof, should move us, earnestly to labour, to understand, more and more, where and how, that word is to be found felt seen and known, as this Book doth exceedingly help us; that we may infallibly Experimentally, and understandingly, Testify unto the Truth of the Holy Scriptures, by the through Examination of the Things it speaketh of; seeing the Scripture directs to that which is to be understood no way but in the Things themselves, as all that is written of is to be known Experimentally, whether it be Natural or Divine, solely by comparing the writing by and with the Things, else all is but a Notional and Imaginary Supposition or Opinion without understanding, but by the knowing of Things we should by degrees cease from Contention, and rightly certainly and infallibly know God, and the Wonders he hath wrought and can and will work in all things, especially in the Souls of Holy Men, some of whom, out of the good hidden treasure of the living word in the Heart, have committed to writing those few things contained in the Scriptures, being few in respect of the Infinite Depths of the Deity; and so proceeding forward from Grace to Grace, from Knowledge to knowledge, we may attain to the measure of the fullness of the stature of a Man in Christ and not be always children in understanding, but even strong Men in Christ. The Apostle John's words. If we say we have no sin, we deceive ourselves; May they be taken as meant speaking of others, and not himself included? what then shall we think was become of his Earthly Old Adam of his outward Flesh and Blood, wherein he was Mortal? had he not that when he said so, that he might justly exclude himself from having any sin? as having laid of this life and body he might have done, having the new heavenly Body, and not the old Earthly one about him at all: in which Mortal flesh and Blood only, which Christ himself took of the Seed of the Virgin Mary, he became, Sin, for us, and could die; else it had not been possible, as is largely cleared in this Treatise: Though if there be no Consent of the Soul, it may truly be said by any one, with the Apostle Paul, It is no more I, that do the Evil which I would not, but Sin that dwelleth in me: Yet of this Mortal Corruptible Flesh, which dyeth and remains in Corruption in the Grave, and will not be changed till the General Resurrection of all the Dead at the last day, of that it may be always said, as he likewise says of himself, after he was rapt into the Third Heaven, and not of others only: I know that in me, that is, in my Flesh, dwelleth no Good thing. And that is it, in which Evil was present with him, when he would do Good; for with his Flesh he served the Law of Sin: Can any serve God with his Flesh? but with the Mind he can, and doth when he willeth the Good. Yet why are the Mysteries of the Bible, so little understood, but because we apprehend not, that God and Christ and the Holy Spirit, and all Graces, as also Sin, are inwardly in Every soul; the flesh lusting against the Spirit and the Spirit against the Flesh in every one, and so the love and wrath of God is in all things either hidden or manifested; and that all the things which we perceive in this corruptible world to be transitory, are in the spiritual inward 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 Christ's Eternal Redemption and Salvation, which he hath purchased for all Mankind: than 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 than 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 knowledge 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 contain, except in what the spirit of God will conceal, as what the seven Thunders in the Revelations, sounded forth, which yet will be made known to that soul, what those things are, that the Spirit will not yet reveal, but that the Father will reserve in his own power, till the thing be near 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 bodies in our Inward Man, we enjoy them inwardly only, 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, will be changed together at the End, and though this body is * Cor. 15. 42. 43. sown in weakness, at the resurrection thereof, it is raised in power, a spiritual incorruptible immortal Eternal body, made conformable to Christ's 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 adhering 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 bodies, being therein truly members of Christ in us, yet we should bring down our Body daily, and Mortify our Members that are on the Earth, and learn to know how every one of us, may justly account ourselves 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 sin dwells, though we should not let it reign in our Mortal bodies, to obey it in the Lusts thereof, and if by the spirit we thus mortify the deeds of the Body, we shall live, for than 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 than now before he read it he can conceive; though I viewing myself in the Looking-Glass of my sins, may find just cause to acknowledge 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 jesus Christ, hath not hitherto been rightly understood. Also Of the two Eternal Principles, and of the Temporary Principle. 1. WHen Christ asked his Disciples, * Mat. 16. 13 Whom do the people say that the Son of man is? They answered, b 14. Some say thou art Elijah, some, that thou art John the Baptist, or one of the Prophets. 2. c 15. He asked them, and said, Whom say ye then that I am? 3. d 16. Them answered him Peter, Thou art Christ the Son of the living God. 4. e 17. And he answered them and said, Of a truth Flesh and Blood hath not revealed that unto thee but my Father in Heaven; * 21. And upon this he made known unto them his Suffering. Dying and Resurrection 5. To signify, that self Reason in the wit and wisdom 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 yield 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 Wonders, 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 fathom 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 it hath found and gotten the Pearl, not withal con●dering, that God's Kingdom is not of this world, and that Flesh and Blood cannot know or apprehend it. 12. Therefore now it concerns every one, that will speak or teach of the Divine Mysteries, that he have the spirit of God, and know in the Light of God, those Matters which he will give forth for true; and not suck or draw them from his own Reason; and so without divine knowledge, run upon the bare Letter in his opinion, and drag the Scripture by the Hair of the Head, to prove it, as is usualy done by Reason. 13. From this, so exceeding many errors are arisen, in that the divine knowledge hath been sought in men's own wit and Art; and so men are drawn from the truth of God, to their own Reason; so that the Becoming Man of Incarnation of Christ, hath been accounted a strange work and thing. 14. Whereas yet we must all, in that Becoming Man or Incarnation, be born of God again, if we will ever escape the wrath of the Eternal Torment or Nature. 15. But seeing it is a familiar intimate and native innate work to the children of God, wherewith they should exercise themselves daily and hourly; and should always enter into the Becoming Man or Incarnation of Christ, and go forth from the earthly Reason; and so, in this miserable life, must be born in the birth and Becoming man or Incarnation of Christ, if they mean to be the children of God in Christ. 16. I have therefore undertaken to write this high mystery, according to my knowledge and gifts, for a memorial, that so I may have cause also heartily to be refreshed and quickened with my Immanuel. 17. Seeing I also, together with others, the children of God and Christ, stand in this birth; that I may have a Remembrancer, and support or stay, if the dark earthly Flesh and Blood, together with the Devi●s Poison, should surprise me or prevail over me, and obscure and darken my Image. 18. Therefore I have undertaken it as an exercise of Faith, whereby my Soul may thus, as a Branch or twig in its Tree Jesus Christ, quicken itself from his Sap and virtue. 19 And that not with wise and high eloquence of Art, or from the Reason of this world; but according to the knowledge which I have from my Tree Christ; that my little sprout in the Tree and life of God, together with others, may grow and flourish. 20. And though I search sublimely and deep, and shall set it down very clearly; yet this must be said to the Reader; that without the Spirit of God it will be a Mystery to him, and hidden from him. 21. Therefore let every one take heed how he judgeth, that he fall not into the judgement of God, and be captivated by his own Turba, and that his own Reason cast him not down headlong. This I say out of good will, and give it to the Reader to ponder of. 22. When we will write of the Becoming Man or Incarnation, and birth of JESUS CHRIST the Son of God, and speak rightly thereof, than we must consider the cause, and what it is that moved God to become Man, seeing he needed not that to the accomplishment or perfection of his Being or Substance. 23. Neither can we by any means say, that his own Being or Substance hath altered itself in the Becoming-Man or Incarnation. 24. For God is unchangeable, and yet is become what he was not, though his property for all that remaineth unaltered; that which was only aimed at, was the salvation of fallen Man, that he might bring him into Paradise again. 25. And here we are to cnosider of the first Man, how he was before his fall, for whose sake the Deity hath moved itself; which ought highly to be considered by US Men. 26. We know what Moses saith, That * Genes. 1. 26, 27. 5. & 1. 9 & 6 God Created man according to his Similitude, in an Image of or according to him; understand it thus, That God, who is a Spirit, beheld himself in an Image, as in a Similitude. 27. Nevertheless he hath also created this World, that so he might manifest the Eternal Nature in substantiality, also in living Creatures and Figures, that all this might be a Similitude and out-birth or express Image, out of the Eternal Nature of the first Principle. 28. Which Similitude, before the time of the world, stood in the wisdom of God as a hidden * or Desire. Magia, and was beheld in the wisdom by the Spirit of God. 29. Who in the time of the beginning of this world, moved the Eternal Nature, and opened and brought forth the similitude of the hidden divine world. 30. For the Fiery world stood as it were swallowed up or hidden in the light of God; in that the light of the Majesty ruled alone in itself. 31. And yet we must not think that the Fiery World was not then; It was then; but it severed itself in or into its own Principle, and was not manifested in the Light of God's Majesty. 32. As we may observe in the Fire & Light, that the F is indeed a cause of the Light, and yet the light dwelleth in the Fire, un-apprehended by the Fire, and beareth or hath another source or quality then the Fire. 33. For the fire is fierceness and consumeth, and the light is meekness, and out of its virtue or power, cometh Substantiality viz: Water, or the Sulphur of a thing, which the Fire attracteth into itself, and useth it to its strength and life, and so is an eternal Band. 34. This Fire and divine Light, have each stood still in itself from Eternity, each standing in its order, in its own Principle, and having neither Ground nor Beginning. 35. For the Fire hath in itself for its source or quality, it's own Form viz: the Desiring; out of which, and in which, all Forms of Nature are generated; one being continually a cause of the other, as is mentioned expressly at large in the other writings. 36. And we find in the Light of Nature, that the Fire in its own Essence, hath been as in an astringent desirous source or quality, a darkness in itself, which in the Meekness of God hath stood as it were swallowed up; so that it hath not been qualifying or producing its Quality, but Essentially in itself, and not kindled. 37. And though it hath as it were burned, yet that hath been as a Principle of its own, in itself only perceptible. 38. For there have been only two Principles from Eternity; the one in itself, the Fiery world; the other also in itself, the Light-flaming world. 39 And yet they were not parted asunder, as the Fire and Light are not parted asunder, and the Light dwelleth in the Fire, unapprehended by the Fire. 40. And thus we are to understand two Spirits one in another viz: 1ᵒ One fiery, according to the Essence of the Astringent and stern Nature out of the hot and cold stern Essential Fire, which is understood to be God's wrath-spirit and source or quality, and belongeth to the Father's property; according to which he calleth himself, an angry † Exod. 20. 4. jealous God, and * Heb. 12. 29. a consuming fire, in which the first Principle is understood. 41. And 2ᵒ The other a Meek Light-flaming Spirit, which from Eternity conceiveth its variation or transmutation in the Cnter of the Light; for it is in the first Principle, in the Father's Property, a Fiery Spirit; and in the second Principle, in the light, a meek light-flaming spirit, and is only one, and not two; but is understood to be in two sources or qualities, viz: in Fire and Light, according to the property of each source or quality. 42. As is sufficiently to be understood by us, in every outward Fire, wherein the Fire source or quality, giveth a wrathful fierce spirit, which is consuming; and the source or quality of the light, giveth a meek amiable Air-Spirit, and yet is Originally, but one Spirit. 43. In like manner we are to conceive of the Being or Substance of Eternity, viz: the holy Trinity, which in the Light, we apprehend to be the Deity; and in the Fire, to be the Eternal Nature; as is sufficiently cleared in the other writings. 44. For the Omnipotent Spirit of God with both the Principles, hath been from Eternity All itself, there is nothing before it; It is itself the Ground or Bysse, and the Abyss. 45. And yet the Holy Divine Being or Substance, is especially observed to be a Being or Substance of its own, in itself, and dwelleth without or beyond the fiery or firing Nature and property, in the lights property, and is called * GOTT. GOD, not from the Fires property but from the Lights property. 46. Though indeed both properties are unsevered, as we may understand by this world, wherein there lieth a hidden Fire in the Deep of Nature, and hidden in all beings or substances and Things, else no outward fire could be brought forth. 47. And we see that the Meekness of the water holdeth that hidden fire captive in itself, that it cannot manifest itself; for it is as it were swallowed up in the water, and yet is, though not substantially, yet Essentially; and in the awakening is made known, and Operative or qualifying; and all were a Nullity or Nothing and an Abyss, without the Fire. 48. Thus we understand also, that the Third Principle, viz: the source or quality, and the Spirit of this world, stood from Eternity, hidden in the Nature of the Father's property, and was known by the Light-flaming Holy Spirit, in the Holy Magia, viz: in the divine wisdom, in the Divine Tincture. 49. For the sake of which, the Deity hath moved itself, according to the Nature of the Genetrix, and generated the great Mystery, wherein then ALL lay, whatsoever the Eternal Nature was able to do. 50. And it hath been only a Mystery; and hath not been as a Creature, but as a Chaos, Quintessence, Mist, or Mixture together. 51. Wherein the wrathful or fierce Nature, hath generated a Dark Mist or Cloud; and the light flaming Nature in its property, hath generated the Flame in the Majesty, and the Meekness; which hath been the Water source or Quality, and the cause of the Divine substantiality, from Eternity. 52. And it is only virtue or Power, and Spirit, which hath been of no Similitude; and there is no footsteps of any thing therein; but the Spirit of God in a twofold source quality and form, viz: a hot and a cold stern fire-source or quality; and then a Meek love-source or quality, according to the kind of the Fire, and of the Light. 53. These have as a Mystery, gone one into another, and yet the one hath not comprehended the other, but have stood as it were in two Principles. 54. Wherein then the Astringency, viz: the Father of Nature hath continually comprehended or compacted the Substantiality in the Mystery; where than it hath form itself as it were into an Image, and yet hath been no Image, but as a Shadow of an Image. 55. All this in the mystery hath indeed thus continually had an Eternal beginning, of which a man cannot say, that there is any thing which hath not had its figuree, as a Shadow in the Eternal Great Magia. 56. But it hath been no Being or Substance; but a spiritual or divine Scene or sport one in another, and is the Magia of the great Wonders of God, where there is continually what was not, or where there was nothing but only an Abyss; and that is now in the Nature of the Fire and Light, come into a Ground. 57 And yet it is out of or from Nothing, but only out of the Spirit of the source or quality, which is also no Being or substance, but a source or quality, which generateth itself in itself in or into two Properties, and also severeth itself into two Principles. 58. It hath no * Framer or Fashioner. seperater or maker, but is itself the cause, as is particularly mentioned at large in the other writings, that the Abyss introduceth and generateth it self into a Ground. 59 Thus now we may coneeive of the Creation of this World, as also of the Creation of Angels, also of Man, and all other creatures. All is Created out of the great Mystery. 60. For the third. Principle hath stood before God, as a Magia; and was not or hath not been wholly manifested or revealed. 61. Also God hath had no similitude, wherein he could discover his own Being or Substance, but only the wisdom, that hath been his longing delight, and hath stood in his will with his Being or Substance, as a great wonder, in the light flaming divine Magia of the spirit of God. 62. For it hath been the habitation of the spirit of God, and is no Genetrix, but the manifestation or revelation of God, a Virgin, and a cause of the divine substantiality. 63. For in it stood the light flaming divine Tincture to the heart of God, viz: to the word of life of the Deity; and it hath been the revelation or manifestation of the Holy Trinity. 64. Not that, from its own ability and production, it manifesteth or revealeth God; but the divine Centre out of God's heart or being and substance, manifesteth itself in it: It is a Looking-Glass of the Deity. 65. For every Looking-Glass standeth still, or quiet and steady, and generateth no Image, but receiveth the Image: and thus the Virgin of wisdom is a Looking-Glass of the Deity, wherein the spirit of God seeth itself, as also all wonders of the Magia, which with the creation of the Third Principle are come into Being or Substance; and is all created out of the great Mystery. 66. And this Virgin of the wisdom of God, stood in the Mystery; and in it the spirit of God hath discovered the formation of the Creatures▪ for it is the out-spoken or express Image of whatsoever God the Father hath spoken forth out of his Centre of the light flaming divine Property, out of the Centre of his heart, out of the word of the Deity, by his Holy Spirit. 67. Itstandeth before the Deity as a glance or Looking-Glass, wherein the Deity seeth itself; and in it standeth the divine Kingdom of joy of the divine Will and Pleasure, viz: the great wonders of Eternity which have neihere beginning nor end nor number. 68 But is all an Eternal Beginning and an Eternal End, and is together as it were an * AUGE. EYE, which seeth where there is nothing in the Seeing or in Sight; but the seeing ariseth out of the Essence of the Fire and Light. 69. Understand in the Fires Essence, the Father's Property, and the first Principle; and in the lights quality or source and property, the Son's Nature, viz: the second Principle; and the driving Spirit out of both properties, understand to be the spirit of God, which in the first Principle is fierce or wrathful, stern, astringent, bitter, cold, and fiery, and is the driving spirit in the Anger. 70. And therefore resteth not in the fierce wrath and anger; but is thrusting forth, and blowing forth of the Essential fire, in that it uniteth itself again in the Essence of the Fire; for the wrathful Essences draw it again into them; for it is their source or quality and life, and yet goeth in the kindled fire into the light forth from the Father into the Son, and openeth the fiery Essenced in the source or quality of the light. 71. Where then the fiery Essence in the great desire of the burning Love, and the first stern source or quality, in the Lights quality or source, is not known; but the fierceness of the fire, is only thus a cause of the light flaming Majesty, and of the desiring Love. 72. And thus we are to understand the Being or substance of the Deity, and also the Eternal Nature; and we understand always the Divine Being or substance, in the light of the Majesty; for the meek light maketh the stern nature of the Father, meek lovely and merciful. 73. And is called the Father of Mercy, according to his Heart or Son; for the Property of the Father standeth in the Nature of fire and light, and is himself the Being of all Beings or Substance of all Substances. 74. He is the Abyss and the Bysse or ground, and parteth himself in the Eternal Birth into Three Properties, as into Three Persons; also into Three Principles. 75. Whereas yet in the Eternity, there are but Two in Being or Substance, and the Third is as a Looking-Glass of the first Two; out of which this world as a comprehensible or palpable Being or Substance, is created in a Beginning and End. The Second Chapter. Of the Revelation or Manifestation of the Mystery; How out of the Eternal Spiritual Mystery, the Temporary Mystery is flown forth. 1. SEeing then thus there hath been a Mystery from Eternity; therefore now its manifestation or Revelation is to be considered: for we can speak no otherwise of the Eternity, then as of a Spirit. 2. For it hath all been only a Spirit, and yet from Eternity hath generated itself into Being or Substance, and that through Desiring and Longing. 3. Neither can it be said at all, that in the Eternity there hath not been Being or Substance; for no Fire subsisteth without Being or Substance. 4. Also there is no Meekness without the Generating of Being or Substance; for the Meekness generateth Water, and the Fire swalloweth up the water, and maketh it in itself, one part Heaven and Firmament, and the other part Sulphur. 5. In which the fire Spirit, by its Essential wheel, maketh a Mercury, and further awakeneth the Vulcan; that is, striketh up the Fire, that so the Third Spirit, viz: the Air becometh generated. 6. Where then the noble Tincture standeth in the midst, as a * Transparency or Reflection. Glance with the Colours, and Originally ariseth out of the Wisdom of God. 7. For the Colours arise from the source or quality: Every Colour standeth with its Substantiality, in the meekness of the quality or source of the water, excepting the Black, which doth not so, that hath its Original out of the harsh astringent fierceness; † The Forms of Nature. they all receive their colours from the source or quality. 8. Thus now every form longeth after the other, and from the Desirous Longing every form is impregnated from the other; and the one bringeth the other to Being or Substance; so that the Eternity standeth in a perpetual enduring Magia, wherein Nature standeth in a sprouting springing and wrestling; and the fire consumeth that, and affordeth or giveth it also, and so is an Eternal Band. 9 Only the light of the Majesty and Trinity of God, is unchangeable: for the Fire cannot comprehend it; and it dwelleth Free in itself. 10. And yet it is perceptible and known to Us, that the light of the Love is desirous, viz: of the wonders and figures in the wisdom. 11. In which desiring; this world, as a Model, hath been known from Eternity in the wisdom, in the Deep hidden Magia of God; for the Desiring of the Love searcheth into or predominateth in, the Ground or Byss, and Abyss. 12. Therein hath also from Eternity, the desire of the fierce wrath and harsh stern source or quality in the Father's Nature and property, together mingled itself. 13. And so the Image of Angels and Men, have been from Eternity discovered in the Divine property in God's wisdom; as also, in the property of the fierce wrath, the Devil, But not in the holy Light-flaming property. 14. But yet in no Image or, † Or Substance. Being and Substance; but in the way or Manner, as in a deep sense, a thought darteth up, and is brought before its own looking-Glass of the Mind; where, in the Mind often a thing appeareth, * Or that comes not into Being or Substance. that is not in Being or Substance. 15. Thus have the two Genetrixes, viz: the fierce wrath in the Fire, and also the Love in the Meekness or Light: set their ‖ Of figure. Model in the wisdom. 16. Where then the Heart of God in the Love, hath longed to Create, this Model into an Angelical Image, out of the Divine substantiality, that it should be a similitude and Image of the Deity, and should dwell in the wisdom of God, to fulfil the longing of the Deity, and to the Eternal rejoicing of the Divine Kingdom of Joy. 17. And now we are to conceive or apprehend of the Word Fiat, that it hath comprised or catched this and brought it into a Substance and Corporeal Being: for, the will to this Image, hath existed out of the Father, out of the Father's property in the word or Heart of God from Eternity, as a desirous will to the Creature, and to the Manifestation of the Deity. 18. But being it had not moved itself from Eternity, till at the Creation of the Angels; therefore there was no Creation performed till the Creation of the Angels. 19 But the Ground and Cause thereof, we are not to know, and God hath reserved it to his own Power and Might, how it came to pass, that God hath once moved himself; seeing, or notwithstanding, he is an unchangeable God: and we shall here search no further, for this 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 Centre of the Father's Nature, together with the Seven 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, * As or viz: All in the Great Wonders of the Wisdom. 22. As the Figures were from Eternity discovered in the † Or Nature. Wisdom, so they now became comprehended by the Fiat, in the Will-Spirit of God. 23. Not out of strange Matter, but out of God's Essences, out of the Father's Nature, and became introduced by God's Will-Spirit into the light of the Majesty. 24. Where then they were Children, and not strange guests: generated and Created out of the Father's Nature and property, and their will-spirit was inclined or directed into the Son's Nature and property. 25. They could and should Eat of God's love-substantiality, in the Light of the Majesty: where then their fierce wrathful property out of the Father's Nature became changed into Love and Joy. 26. And that they all did, besides or except one Throne and Kingdom, and that turned itself away from the light of Love; and would rule and domineer in the stern Nature of the Fire, above God's meekness and Love. 27 And was therefore, driven out from the Father's 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 † Or belonging to him. 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 God's Love into the Anger, and so he is now an Enemy of the love of God and of all Holy Angels. 30. We are here to consider further: Of the Enimicitious kindling of the Extruded Spirits: while they were yet in the Father's 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 Devil's 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. Where 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 Liar, Mischiefer and betrayer and Cheater of the Creatures. 33. He turneth all Good into Evil, so far as he is permitted room to do so; whatsoever is Terrible and Pompous, there he showeth 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 * Or Anger-Prince. Prince of wrath. 35. Now when the Devil was thrust out of his Place, this Place or Throne thereupon stood without its Angelical Host, 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 itself, 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 mere 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 only a mere 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 merely one disobedient Act for which God was so enraged that his wrath could not be pacified, except it be revenged on the Son of God and slay him. 40. To Us Men indeed, since the losing 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: Christ's 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 Being's or Substance of all Substances; for Man was Created according to the similitude of God, out of all the Three Principles; a total Image and Similitude, according to all Being's or Substances. 48. He must not be an Image of this world only; for this world's Image is Beastial; and for the sake of no Bestial Image, is God become Man. 49. For neither did God create Man to live thus in a Beastial Property, as we now live in after the Fall, but in the paradisical, in the Eternal Life. 50. Man had no such beastial Flesh, but heavenly Flesh, but in the Fall * His Flesh: it became earthly and bestial. 51. Neither are we to understand it in such a sense, 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 terrify 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 God's 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 God's Child; if not, he standeth only in a Twofold 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, and hath Imagined in or according to the Earthliness, and hath brought the earthly Kingdom into the divine Image, and darkened 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. Whereas yet the Eternal continued in Man, viz: the Noble soul, but covered with an Earthly Garment, and darkened, and infected with the earthly source or quality, and poisoned by the false or Evil Imagination; so that it was no more known to be God's 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 Christ's 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 recital or round description of the Creation of Man; whereby Christ's 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 myself with God. 3. The Creation of Man is done or performed in all the Three Principles, viz: in the Father's Eternal Nature and property; And in the Son's Eternal Nature and property; and in this world's 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 concerns the Pure Deity, God is a light-flaming Spirit, and dwelleth in Nothing but only 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 * Vacuum voidness cessation privation or Negation. Stillness, 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 sinking down like a dying, or free yieldiug up itself. 11. That free yielding up itself 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 itself, 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 * Or Joy. Liberty. 12. And then the Liberty and the Abyss, is a Life, and becometh a Light in itself; 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 itself with substantiality out of the Liberty and Meekness: For, in that the Anguish source or quality or torment, sinketh or entereth in, it rejoiceth that it is free from the Anguish; and draweth the joy into itself, and goeth with its will out from itself, which is the Life and † The Holy Spirit. Spirit of Joy. 14. For which, here we had need of an Angel's 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 Inability, that is Being or Substance. 16. For, the Spirit ariseth in the Fire, but it severeth itself into two Sources or Qualities: as one into the Fire, and one in the sinking down into the Liberty, into the Light. 17. This is called God; for it is Meek and Lovely, and hath in itself the Kingdom of Joy; and the Angelical world is understood in the sunk down Liberty of the Substantiality. 18. Therefore when we were gone out from the Liberty of the Angelical Substantiality, into the Dark source or quality, whose Abyss was the Fire, than there was no Remedy, unless, the Lights power and Word, as a word of Divine Life, became a Man, and brought us out of the darkness, through the fire source or quality, through the Death in the fire, a-again into the Liberty of the divine Life, into the divine Substantiality. 19 And Therefore must Christ die, and with the soul-Spirit go through the Fire of the Eternal Nature, viz: through * Note. Hell and the fierce wrath of the Eternal Nature, and enter into the Divine Substantiality; and break open a way for our souls through the Death and Anger; through which, we may with, and in, him, enter through death into the Eternal Life. 20. But concerning the divine Substantiality, viz: concerning the divine Corporeity, we are to understand as followeth. 21. We understand that the Light giveth Meekness, viz: Love: Now the fires anguish desireth Meekness, that it may slake its great Thirst, for the fire is desirous, and the Meekness is giving, for it giveth itself. 22. Thus in the desiring of Meekness, cometh to be substance or Being, viz; a substantial * Wesenheit. Essentiality: which is sunk down from the fierce-wrath, which giveth its own Life freely, and that is Corporeity, for out of the power in the Meekness, it becometh substantial, and is, by the Astringency as by the Eternal Fiat, attracted or put on and retained. 23. And is therefore called Substantiality or Corporeity; because it is sunk down from the fire source or quality and Spirit, and is in respect of the spirit as mute or inanimate, Dead and impotent; whereas Yet, it is an Essential Life. 24. Understand us aright thus,: when God created the Angels, there were only Two Principles manifested and in Being or Substance; viz: that in the Fire, and that in the light; viz: One in the fierce wrathful Substantiality in the stern astringent Fiat, with the forms of the fires Nature. 25. And then that in the Heavenly substantiality, out of the Holy Power, with the water source or quality of Meekness of the Life of Joy: in which the divine Sulphur, as in the Love and Meekness; was generated; its Fiat was Gods desiring will. 26. Out of this divine Substantiality, viz: out of God's Nature, the Angels as Creatures were Created, and the source or quality of their Spirit and Life, ariseth in the Fire. 27. For without Fire no Spirit doth subsist: and if it go out of the Fire into the Light, there it obtaineth the love source or quality, and the fire becometh only a cause of its Life: but the fires fierceness becometh quenched with the Love in the Light. 28. But Lucifer despised this, and continued in the Fire-Spirit, and so Elevated himself also and kindled the substantiality in his Place, out of which Earth and Stone came to be; and he was thrust out; and so the Third Corporeity and the Third Principle began, together with the Kingdom of this world. 29. So when the Devil was thrust out into the Darkness, than God Created another Image according to his similitude, in this Place. 30. But if it must be God's similitude according to all the Three Principles; then must it also be taken out of all the Three, and out of All Being's or Substances of this Place or of this Deep: as far as the Fiat, had with Lucifer's Principality, given itself into the Ether to the Creation. 31. For, Man came in the stead of Lucifer: and hence ariseth also the Envy of the Devils, that they cannot afford Man that Honour: but lead him continually into the Evil way of perdition, whereby they may but increase their Kingdom: and they do it as a spite against the Meekness, viz: the love of God, supposing that seeing they live in the fierce strong Might; that they are higher than the Spirit of God in the Love and Meekness. 32. Understand it thus: God's Will-Spirit viz: the Holy Spirit hath comprised the Twofold Fiat in two Principles, viz: in the Angelical world the Inward, and in this outward world, the Outward, and Created den Mesch oder Menschen, as a Mixed person; for The * Or Mass. Mixture or Man, he should be an Image according to the Inward and outward world; but should with the inward source or quality, rule over the outward; thus he should have been the similitude of God: 33. For, the outward Substantiality hung to the Inward, and the Paradise grew through the Earth, and Men in this world upon the Face of the Earth was in Paradise; for Paradisical fruit grew for him, till the Fall, when the Lord Cursed the Earth. 34. Then Paradise passed into the Mystery, and became a Mystery or hidden secrecy to Man; whereas yet if he be born of God again, according to the Inward Man, he dwelleth in Paradise, but according to the Outward he dwelleth in this world. 35. We are further to consider the Beginning and Original of Man: thus. God hath created his Body out of the † The Quintessence or Mother. Matrix of the Earth, out of which the Earth was Created. 36. All was together one in another, and yet parted itself into Three Principles of a Threefold Substantiality; and yet that in the fierce wrath was not known. 37. Now if Adam had continued in Innocency, he had lived the whole time of this world only in Two Principles, and had ruled with one over all, and the fierce wrathful Kingdom had not been known or manifested in Him, though indeed he had it in him. 38. And we are to understand furthee; that Adam's Body was Created out of the Inward Element, wherein the Inward Firmament and Heaven together with the Heavenly Essences, do lie, as to one Part, by the Inward Fiat. 39 And, as to the other Part he was created by the outward Fiat, out of the outward Four Elements, and out of the Constellation or Astrum; for in the Matrix of the Earth, they stood one among another; The Paradise was therein, and the Body was created also in Paradise. 40. Understand us aright: He had divine and also Earthly Substantiality on him, but the Earthly was impotent and as it were swallowed up in the Divine. 41. The Substance or matter out of which the Body was Created was a Mass, or Lump of fire and water, together with the * Out-going substantial working powers and properties: Essences of Both those principles, although the First also lay therein, but not stirring. 42. Every Principle, should continue in its seat, and should not mix, even as is done in God, and then Man were a Total Image according to Gods Being or Substance. Of the Breathing-in of the Soul and of the Spirit. 43. The Body is a similitude according to God's substantiality; the Soul and Spirit are a similitude according to the Holy Trinity, 44. God gave the Body his substantiality out of the Three Principles; and the Spirit together with the Soul, out of the fountain of the Threefold Spirit of the All-Being All-Substantial Deity. 45. And thus we are to understand, that the soul, with its Image, and with its outward Spirit, is proceeded out of three Principles and breathed and introduced into the Body: as Moses witnesseth; † Gen. 2. 7. God breathed into Man the living Breath into his Nostrils, and so Man became a living soul. 46. But now the Breath and Spirit of God is Threefold, viz: in a Threefold source or Quality. 47. In the first Principle it is a fiery Breath and Spirit, which is the true cause of the Life, and standeth in the Father's source or quality, viz: in the Centre of the fierce wrathful Nature. 48. And then in the second Principle God's breath or Spirit, is the light flaming love-spirit, viz; the true spirit of the True Deity, which is called God the Holy Ghost. 49. And in the Third Principle, as in the similitude of God, God's Breath is the Aire-spirit upon which the Holy Ghost rideth; as David saith: * Gen. 1. 2. The Lord rideth upon the Wings of the Wine: and Moses saith, † Psalm. 18. 10. The Spirit of God moved upon the Water; that is upon the Capsula, or enclosure, where the Air ariseth. 50. Now this Threefold Spirit, hath the total God out of all the Three Principles, introduced and Breathed-in, into the Created Image. 51. Viz: First, the Fire Spirit, he hath introduced into him from within, and not at the Nostrils, but in the Heart in the Twofold Tincture of the inward and outward Blood; although the Outward was not known or discerned, but was a Mystery, But the Inward was stirring, and had Two Tinctures, viz: one out of the Fire, and one out of the Light. 52. This Fire-spirit is the true Essential soul, for it hath the Centre of Nature with its four forms for its fiery might; It striketh up the fire, itself, and itself maketh the wheel of the Essences, as in the * The three Principles. Second and † The Threefold Life. Third Book is mentioned at Large. 53. And thou art to know, that the Essential Souls-fire is not the true Image according to the Deity; It is no Image, but a Magical perpetual enduring Fire. 54. It hath had no beginning: also it will have no End. 55. And understand: That God hath introduced the Eternal Begining-less Fire, which hath been from Eternity in itself in the Eternal Magia, as in the willing of God in the desiring of the Eternal Nature, as an Eternal Centre of the Genetrix: for this Image should be a Similitude of or according to him, 56. And secondly, in like manner it is, with the Essential souls-Fire; the Holy Spirit hath introduced the Light-flaming Love-spirit out of itself, and that even in the Second Principle, wherein the Deity is understood. 57 Not in at the Nostrils; but as Fire and Light hang one to another and are One; but in two sources or qualities: thus was the Good Love-spirit, together with the Essential Fire-spirit introduced into his Heart. 58. And each source or quality, brought its own Tincture along with it, as a peculiar Life of its own; and in the Love-Tincture the right true Spirit is understood; which is the Image of God, which is a similitude according to the clear true Deity, which respecteth the whole Man properly, also filleth the whole Man, but in its own Principle. 59 The soul, as to what purely belongeth unto it; is a Fire-Eye, or a fire-Looking-Glass; wherein the Deity hath manifested itself according to the first Principle, viz: according to Nature, for it is a Creature, and yet Created in no similitude. 60. But its Image which it bringeth forth out of its fire-Eye into the Light, that is the True Image or Creature, for the sake of which God became Man, and introduced it again out of the fierce wrath of the Eternal Nature in Ternarium sanctum into the Holy Ternary. 61. And we are to understand further, thus, concerning the soul and its Image: It is indeed together a Spirit; but the Soul is a hungry fire, and must have substantiality, else it will be a hungry Dark valley, as the Devils are become such. 62. Thus, the soul maketh Fire and Life; and the meekness of the Image maketh Love and heavenly substantiality; thus the souls fire, becometh Meekened and satiated with Love. 63. For the Image hath water out of God's fountain, which floweth into Eternal life, the same is Love and Meekness, and it receiveth that out of the Majesty of God: As is to be seen in a kindled Fire; that the fire in itself is a fierce wrathful source or quality, and the Light is a Meek amiable source or quality: and that, in the deep of this world, out of Light and Aire, water cometh to be; this is thus also, in a similitude. 64. Thirdly, God hath in like manner at once, breathed-in, the Spirit of this world, with the source or quality of the Stars and Elements, viz. the Air, into Man, into his Nostrils; that should be a ruler in the outward Kingdom, and open the wonders of the outward World; to which End also God created Man in the Outward Life. 65. But the Outward Man should not reach into the Image. 66. And the Image of God, should not lodge the outward Spirit in itself; and suffer that to rule over it. 67. For its food was from the Word and power of God: and the outward Body had paradisical food not from the Sack of Worms, for it had not that. 68 Also he had neither the form nor shape of Masculine or Feminine, for he was both; and had both Tinctures, viz: of the soul & of the Spirit of the soul; of the Fire and of the Light. 69. And he should generate another Man out of himself according to his Similitude: he was a chaste Virgin in one only pure Love: he loved and impregnated himself, through the Imagination; and so also * Or 〈…〉 was his propagation. 70. He was a Lord over the Stars and Elements, a similitude of God; as God dwelleth in the stars and Elements and they apprehend not him: he ruleth over all: thus was Man Created also. 71. The Earthly source was not wholly stirring in him; he had indeed the Aire-spirit; but the Heat and Cold should not touch him, for the substantiality of God pressed through all; as the Paradise pressed and sprouted through the Earth; so sprouted the Heavenly substantiality in the outward Being or Substance of his Body, and outward Spirit. In God, that, was very possible, which to us, in the earthly Life seemeth strange. 72. Fourthly, thus Adam, with the introducing of his fair Heavenly Image into the spirit of God, hath together received the Living word of God, which was the food of his soul and Image: that living Word was surrounded with the divine Virgin of wisdom. 73. And you are to know, that the souls Image, stood in the Virgin-like-Image, which was discovered in the Deity from Eternity. 74. And the pure Image of Adam, was out of the wisdom of God: for, God would thus behold and manifest himself in an Image; and that was the similitude according to God; understand, according to God's Spirit: according to the Number Three; a Total chaste Image, like the Angels of God 75. And in this Image, Adam was the child of God; not a similitude only, but a Child. I say, born of God, out of the Being of all Being's or Substance of all Substances. 76. Thus we have shortly acquainted you, and offered to your understanding; what kind of Image Adam was before his Fall, and how God hath created him; for the better understanding, why God's Word is become Man: how it was brought about, and what it hath caused or produced and effected. The Fourth Chapter. Of the Paradisical * Or Life. Being or Substance and Dominion: How it would have been if Man had continued in Innocency. 1. MAny Objections hath the Devil framed, whereby he would Excuse himself; saying God hath Creatted him thus as he is; whereas his Angelical form which he once had, always convinceth him, that he is a Liar. 2. And thus he always doth to the poor fallen Man, he introduceth always the Earthly Kingdom with its power and ability into him; that so he may have a constant looking Glass before him, that he also may blame God, as if he had created him earthly and Evil. 3. But he leaveth out the best, viz: First, the Paradise, in which Man was created; and then Secondly, God's Omnipotence; that † Deut. 8. 3. Mat. & Luk. 4. 4. Man liveth not by bread only, but also from the Power and Word of God: and Thirdly, that Paradise with its source or quality ruled over the Earthliness. 4. He showeth Man only his Hard miserable fleshly Naked form or Condition: but the form or Condition in Innocency, wherein Adam knew not that he was Naked; he covereth or concealeth that, to seduce Man. 5. And so, he would have this very much concealed, from us poor Children of Eve: and though the Earthly * Or Carcase. Sack is not worthy to know it; yet it is very Necessary for our Minds to know it. 6. So it is also necessary for us to fly to the True Door Keeper who hath the Key to Open it, to pray to him, and yield up ourselves wholly to him; desiring him that he will yet vouchsafe to open to us, the Paradisical Gate in the Inward Centre of our Image, that the Paradisical Light might shine to us in our Minds, that so we might become longing to dwell with our IMMANUEL again, with the Inward and New Man in Paradise. 7. For, without this Opening, we understand Nothing of Paradise and of our Image which we had in Innocency. 8. But being Christ the Son of God hath generated us again to the Paradisical Image; we should not be so remiss, to rely upon Art and earthly Reason: for so we find no● Paradise and Christ; who must become Man in us, if we will ever see God; in our Reason, it is all but Dead and Blind. 9 We must go out from Reason, and enter into the becoming Man or Incarnation of Christ, and then we shall be taught of God; and then we have power to speak of God, Paradise, and of the Kingdom of Heaven. 10. And in the Earthly Reason, which only proceedeth from the Constellation or Astrum, we are but Fools in the presence of God if we will speak of the Heavenly Mystery; for we speak of a Thing which we have not seen or known. 11. But even a Child knoweth its Mother, so also every one that is born of God again, knoweth his Mother, not with Earthly Eyes, but with divine, with the Eyes of the Mother from whom he is born: this we present to the true hearted Reader to consider, what he is to do; and from what mind and apprehension or understanding, we will write. 12. Reason of the outward world, will needs hold, that God Created Man in the outward Dominion, in the source or quality of the fiery Stars and four Elements; but if that were so, than he was Created in the Angnish and Death. 13. For, the starry Heaven hath its limit; when it attaineth that, it leaveth the Creature; of which it was a leader; and then that Domininion and Being or Substance of the Creature passeth away which was subject to the outward Heaven. 14. And we see very well, how we fall away and die when the outward Heaven with the Elements, leave us, so that even a Child in the Mother's womb is clearly old enough to die: also oftentimes it perisheth, while it is yet without Life, and in the Fiat of the outward Dominion, is in the coming to be a Body, before the Centre of Nature striketh up the Fire of the soul. 15. And thus by Adam's fall, we clearly know the Dying and Death; that Adam as soon as he became Earthly, died as to Paradise, and was dead to the Kingdom of God: therefore than the Regeneration was necessary for us, else we could not become Living again. 16. But seeing God did forbid Adam the Earthly fruit which was mixed, not to touch it, and also ereated only one Man with Masculine and Feminine Properties, with both Tinctures, as of the fire, and of the Light in the Love; and brought him instantly into Paradise, yea he was Created in Paradise: therefore we cannot give way to Reason, which by the Devil's Infection or instigation, saith, that Man was Created Earthly. 17. For whatsoever was solely Created from the Earthly life, or from the Earthly source or quality, that is Beastial, it hath beginning and End, and reacheth not the Eternity, for it is not out of the Eternity. 18. And that now, which is not out of the Eternity, that is, transitory, and only a looking Glass wherein the Eternal wisdom hath beheld itself as in a Figure and similitude. 19 There remaineth thereof nothing else but a shadow without source or quality and being or substance; it passeth away, as a wind, which hath raised itself, and then lieth down again. 20. For such a Creatures sake, the word of God, is not become Flesh: the Eternal is not for the sake of the Transitory entered into the transitory substantiality. 21. Also it is not therefore entered into the Earthly, that it would raise and introduce the Earthly transitory, into the Power of the Majesty; but for the sake of that which was proceeded out of the Power of the Majesty; but was become evil and Earthly, and as it were extinguished in Death, that it might make it living again, and awaken, and lift it up into the power of the Majesty, into that state it was in, before it was a Creature. 22. And we are to understand otherwise then we have hitherto done concerning Man; having accounted him beastial: Indeed he became Beastial, according to the property of this World; when he died in Adam, from thence forward he lived to this world, and not to God. 23. But if he entered with his will-spirit into God, than the will-spirit would attain the Noble Image again, and according to the Image, would live in God▪ and according to the Beastial property, would live to this world. 24. Thus he was in Death and yet was living, and therefore God's word Became Man, that it might unite him into God again, that he might be totally born again in God. 25. We are to conceive of the Paradisical Image thus; we say and apprehend, that Adam was Created Good, pure, and immaculate: as was also Lucifer and his Hosts. 26. He had pure eyes, and that Twofold: for he had both kingdoms in him, viz: God's Kingdom and the Kingdom of this world. 27. But as God is Lord over all, so should Man also in the power of God, be Lord over this world; for as God ruleth in all and presseth through all, imperceptibly to the Thing; so could the hidden divine Man press into all, and see all. 28. Indeed the outward * Man. was in the Outward; † World. but he was Lord●ver ●ver the outward, it was under him; it could not subdue him, he could break the Rocks without any prejudice to him. 29. The Tincture of the Earth was wholly known to him, he should have found out all the Wonders of the Earth: for to that end he was also created in the outward; that he should manifest in figures, and produce into work, what was seen in the Eternal wisdom, for he had the Virgin wisdom in him 30. Gold Silver and the Precious Metals are indeed also out of the Heavenly Magia, thus enclosed and shut up by or with the kindling: they are another thing than Earth; Man loveth that well and useth it for his maintenance; but he knoweth not its ground and Original; it is not in vain, loved by the Mind; it hath a high Original, if we would consider of it. 31. But we are justly silent of it here; seeing Man without that loveth it too much, and thereby withdraweth himself from the spirit of God. 32. One should not love the Body more than the Spirit, for the Spirit is the Life: this we give you to understand in a similitude, and are silent of the Matter with the ground and Original thereof. 33. But know this, that it was given to Man for his Sport and Ornament, he had it by the right of Nature; it was his, understand, the outward Bodies, for the outward Body with its Tincture, and the Metalline Tincture, are near a kind. 34. But when the Tincture of the outward Body, was destroyed by the Devils Evil longing; then the Metalline Tincture, hid itself also from the Humane, and became an enemy to it; for it is purer than the perished in the outward Man. 35. Let this be manifested to you, ye Seekers of the Metalline Tincture, If you would find the Philosopher's stone, then apply yourselves to the New Birth in Christ; else it will be hard ●or you to apprehend it; for it hath a great agreement with the heavenly substantiality; which if it were released from the fierce wrath, would be very well seen. 36. It's lustre signifieth somewhat, so that, if we had paradisical eyes, we should well apprehend it: The Mind showeth it us indeed, but the understanding and full knowledge, is dead as to Paradise. 37. Therefore seeing we use that Noble thing, to the dishonour of God, and to the destruction of ourselves; not to honour God thereby, and to enter with our Spirit, into the Spirit of God, but leave the Spirit, and cleave to the substantiality, therefore is the Matalline Tincture become a Mystery, for we are become strangers to it. 38. Man was created, that he should be a Lord of the Tincture, and it was subjected to him; and he became its servant, and also strange to it, therefore now he seeketh in Gold and findeth Earth. 39 Because he forsook the Spirit, and went with his Spirit into the substantiality, therefore the Substantiality hath captivated him and shut him Up in Death, so that, as the Tincture of the Earth lieth shut up in the fierce wrath, till the Judgement of God, so also the spirit of Man lieth shut up in the Anger, unless he go forth, and become generated in God. 40. For, the Devil would be Chief Great Prince, with his fierce wrath in the heavenly substantiality, therefore it was shut up from him, and became Earth and Stone, so that he is not Prince, but a Captive in the Anger, and the substantiality profiteth not him, for he is Spirit. 41 He contemneth the Heavenly Substantiality, and kindleth the Mother of Nature, viz: the Astringency or Fiat, which instantly made all palpable and Corporeal, which Gods Spirit * Or Concreted. created or compacted together. 42. And yet it was well or easy to be known to Man, he could well release the Tincture, and bring forth the Pearl, to his Sport or Scene and Joy, and to the Manifestation of God's Glory and Deeds of wonder, if he had continued in Innocency. 43. As to Mans-Eating and Drinking, whereby he should give his 〈◊〉 nourishment and substantiality, it was thus. 44. He had a twofold fi●e in him, viz: the Souls fire, and the outward fire of the Sun and Constella●ions or Astrum: Now every fire must have Brimstone on Being and Substance, or else it subsisteth not; that is, it burneth not: Concerning which we have sufficient understanding in the Divine Being or Substance: what the nourishment of Man was. 45. For, as is mentioned above, the souls fire is fed with God's Love, meekness, and substantiality, together with whatsoever, the word viz: the Divine Centre, bringeth forth. 46. For, the soul is out of the Eternal Magic Fire, which must also have Magic food, viz: by or with the Imagination. 47. If it hath God's Image, than it Imagineth in God's Love, in the Divine substantiality, and eateth of God's food, of the food of the Angels. 48. But if not, than it eateth of whatsoever it imagineth in, or of whatsoever the Imagination entereth into; whether it be of the Earthly of hellish source or quality, and into that Matrix also it falleth; indeed not with its substance, but is filled therewith, and that beginneth to quality or operate in itself, as poison doth in the flesh. 49. Also it is sufficiently to be known by us in the food of the Outward Body, thus; The outward Man was indeed, yet he was as it were half swallowed up by the Inward, the Inward ruled throughout; and thus every life took of its own food. 50. Viz: the Image of God, or the Souls Spirit and Image, did eat of the Divine heavenly substantiality; the outward body did Eat of the paradisical fruit in the mouth and not into the Body: for as the outward Body stood half swallowed up in the Inward, so was also the fruit of Paradise. 51. The Divine substantiality sprouted through the Earthly, and had half swallowed up the Earthly in the Paradisical fruit, so that the fruit was not known to be Earthly; and therefore it was called Paradise, as a sprouting through the Anger, where the love of God sprouted through the Anger and bare fruit; as the Language of Nature clearly vuderstandeth the same, without any Exposition or far fetched Meaning. 52. And thus we are further to understand, how God dwelleth in this world; and the world is as it were swallowed up in him; It is impotent in him, and he Omnipotent; thus was Man also, and thus he did Eat, his earthly Eating was heavenly. 53. As we know that we must be born again, so the Paradisical fruit; was born again out of the Anger into the Heavenly Essentiality. 54. Or, as we see, that a good sweet herb, groweth out of the bitter Earth, which the Sun qualifieth, or causeth to be otherwise, than the Earth had qualified or caused it to be: so the Holy Man qualified the Paradisical fruit in his Mouth, so that the Earthliness, was swallowed up as Nothing, and stirred not Man at all. 55. Or, as we know, that the Earth shall at the E●d be swallowed up, and be no more a * Note. palpable body, so was also Man's outward Bating, he did eat the fruit in the Mouth; and needed no Teeth for that, for there was the dividing of the Power. 56. There were Two Centres, of the power in Adam's Mouth, each took its own; the Earthly was changed into a Heavenly source or quality; as we know, that * 1 Cor. 15. 51. 52. we shall be changed as to our Bodies, and be turned into a Heavenly powerful Body; thus also was the transmutation in the Mouth. 57 And the Body received the Power; for † 1 Cor. 4. 20. the Kingdom of God consisteth in Power, and thus Man stood clearly in the Kingdom of God, for he was immortal and a Child of God. 58. But if he should have Eaten thus into the Guts, and have had Such a Stink in his Body, as we now Have; I will ask a Reason, whether that were Paradise, and whether God's Spirit did dwell in that; whereas God's Spirit was to dwell in Adam, as in the Creature of God. 59 His labour in Paradise upon the Earth was Childlike, but with heavenly Wit or Ingenuity understanding and skill; he might plant Trees, also other Plants, all according to his pleasure: in all there would grow to him Paradisical fruit, and all would be pure to him, he did what he would, and did all right. 60. He had no Law, but only the Law of the Imagination or longing pleasure and delight: that he was to place with or by his Spirit, in God, and so he should have continued Eternally. 61. And although God had changed the Earth, yet he had continued without necessity, and Death, all would be but changed into Heavenly Substantiality. 62. So also is to be understood concerning his drinking, the inward Man drank the Water of Eternal Life, out of Gods Being or Substance, and the outward drank the Water upon the Earth. 63. But as the Sun, and the Air, suck up the water, and yet is not filled with it; so it was also in Man's Mouth, it separated itself in the Mystery. 64. As we conceive and certainly know, and it is the whole Truth, that God Made all things out of Nothing but only out of his Power▪ so all whatsoever was Earthly should in Man's Mouth, go again into that which it was before the Creation of the World. 65. The Spirit and power thereof belonged to Man, but not an Earthly Body: for God had once created him a Body which was Eternal, and needed no Creating more. 66. He, understand, Adam, was a Princely Throne, made out of Heaven Earth Stars and the Elements, as also out of Gods Being or Substance: A Lord of the World, and a Child of God. 67. Observe this ye Philosophers, it is the true ground and highly known; Mingle no School fictions with it; it is clear enough; Opinion doth it not, but the true Spirit born of God knoweth it aright. 68 All Opinion without knowledge, is an Earthly folly, and here understandeth Earth and the four Elements; But God's Spirit understandeth the One Element only, wherein the four lie hidden. 69. Not four, should rule in Adam, but the One over the four, the Heavenly Element over the four Elements of this world: and thus we must be again if we will possess Paradise; for which things sake God is become Man. 70. Let this be told you Ye, School-Disputers or wranglers, ye go about the Circle and enter not within, as the Cat about the scalding Broth, which is afraid of the burning Heat, so are ye afraid and ashamed before the fire of God. 71. And as little as the Cat eateth the scalding Broth, but goeth about smelling at the Edge thereof: so little also doth Man eat the Paradisical fruit, unless he go out from Adam's skin which the Devil hath defiled, and enter again into the regeneration of Christ. 72. He must Enter within the Circle, and cast away the skin of Reason; and then he attaineth Humane Wit or Ingenuity and Undershanding, and Divine skill and knowledge: No learning doth it; but to be born or regenerated in it. The Fifth Chapter. Of the Lamentable and Miserable Full of Man. 1. IFwe will rightly describe the Becoming Man or Incarnation, of JESUS CHRIST; it is necessary that we should set down the Cause, why God is become Man. 2. It is no small cause, or for nothing, as the Jews and the Turks look upon it, the Christians also are half dumb concerning it: for indeed it must needs be a great Cause, wherefore the unchangeable God hath moved himself: Therefore observe this, we will set you down the Cause. 3 Adam was * Or, One. a Man, and * a Image of God, * a whole similitude according to God; although † Note. God is no Image, he is the Kingdom, the Power, also the Glory and the Eternity; All in All. 4. Yet the Deep without ground, longed or pleased to manifest itself in Similitudes, as indeed there were such manifestations which were done from Eternity in the wisdom of God, as in a Virginlike Figure. 5. Which yet was no Genetrix; but a Looking-Glass of the Deity, and of the Eternity, in the Ground or Byss and in the Abyss, an Eye of the Glory of God. 6. And according to that Eye, and in that Eye the Thrones of Princes became Created; viz: the Angels and in the End, Man; he had again the Throne in himself as being Created out of the Eternal Magia, out of Gods Being or Substance, out of the Nothing into somewhat, out of the Spirit into Body. 7. And as the Eternal Magia Generated him out of itself, into an Eye of the Wonders and Wisdom of God: so he should and could generate another Man out of himself after a Magical manner, without dividing or rending of his Body. 8. For he was conceived in God's longing Pleasure or delight, and the Desire of God, had generated him and brought him forth; and so he also had that same longing, to his own impregnating of himself. 9 For, Venus' Tincture is the Matrix which was Impregnated with the substantiality, viz: with Sulphur in the Fire, which yet in Venus' Water cometh to Being or Substance. 10. The Fire Tincture, giveth Soul; and the Lights Tincture giveth Spirit; and the Water, viz: the substantiality giveth Body: and Mercurius, viz: the Centre of Nature, giveth the wheel of the Essences, and the Great life, in the Fire, and Water, heavenly and Earthly; and the Sal or Salt Heavenly and Earthly, holdeth it in the Being or Substance, for it is the Fiat. 11. For, as Man hath the Outward Constellation or Astrum in him, which is his Wheel of the outward world's Essences and Cause of the Mind: so also he hath the Inward Constellation or Astrum of the Centre of the fiery Essences, as also in the second Principle; he hath the Light flaming Divine Essences. 12. He had the whole Magia of the Being of all Beings or Substance of all Substances in him; it was the possibility in him, he could generate Magically; for he loved himself, and desired his likeness again out of his Centre, As he was Conceived from God's desire, and brought forth by the Genetrix in the Fiat; so should he also have brought forth his Angelical or Humane Host. 13. But, whether they should all have been generated out of One, viz: out of that one Princely Throne; or successively all one out of another, is not needful to be known, for the limit is broken: we have enough in the Knowledge, in that we know what we are, and what our Kingdom is. 14. Indeed I find in the Deep in the Centre, that one should have proceeded out of the other: for the Heavenly Centre hath its Minutes, as well as the Earthly, which always strike: where the Wheel with all the Three Principles always goeth, and always one wonder openeth itself after another. 15. Thus was Man's Image also found and contrived wherein the wonders lie without number: they should be opened by the Humane Host. 16. And clearly in Time, one Greater Wonder is opened in one then in another; all according to the Heavenly and Earthly Birth, and wonderful Variation or Alteration: as is done also at this very day; that in One more Art and understanding of the Wonders lieth then in an other. 17. Therefore I conclude, that one man should have been generated and proceeded from another: for the sake of the Great Wonders, and for the pleasure delight and joy of Man wherein a Man would have brought forth his like. 18. Thus should the Humane Generations have stood in the Generating, till God had set the Third Principle of this World again, in its own Ether. 19 For it is a Globe with Beginning and End, for the beginning reacheth to the End, that the last may pass into the First; thus all is finished and entire. 20. And then will the Middle again be cleared, and go again into that which it was before the Times of this world, even all but the Wonders, which continue in God's wisdom in the great Magia, standing, as a shadow of this World. 21. Now seeing Adam was so Glorious an Image; moreover in the stead and place of extruded Lucifer,; the Devil would not allow or afford him that, but Envied it vehemently, and set his Vizard and Imagination always before Adam: he slipped also with his Imagination into the Earthliness of the fruit: and Imagined or represented before Adam as if Great Glory did stick in his enkindled Earthliness. 22. Though indeed Adam did not know him, for he came not in his own Form, but the form of the Serpent, as in the form of a Sumptuous Beautiful Cunning Beast, and Managed his Apish Sport like a Fowler, who deceiveth the fowls and so catcheth them. 23. So did he also, he infected the Earthly Kingdom with his disease and venom of Pride, and half killed it, as is to be seen in Earth and Stones, which though so very much diseased venomed and full of vanity, yet would very * Rom. 8. 20. 22 fain be loosed from the vanity. 24. And when † The Earth. it found that Adam was a child of God, and had the Glory and the Power, than it Imagined or longed vehemently after Adam, together with the Kindled Anger of God, that also Imagined or longed after Adam, to delight itself in this living Image. 25. All drew Adam and would have him; the Kingdom of Heaven would have him, for he was created for it. 26. Also the Earthly Kingdom would have him, for it had one part in him; it would be his Lord, seeing he was but a Creature. 27. Also the fierce wrath, set open its Jaws, and would be Creaturely and substantial, to satiate its great fierce hunger. 28. And thus stood Adam in the Trial or Proba for forty Days, so long as Christ was tempted in the Wilderness, and Israel on Moant Si●●i, when God gave them the Law, to see whether it were possible, that this people, could in the Father's source or quality in the Law, stand before God. 29. And whether Man could have continued in Obedience, so as to have set his Imagination * Or into: that is, Imagine or think like God. upon God; so that God should not have needed to become Man; for which cause, God did such wonders in Egypt, that man might see, that there is a God, and so love and fear him. 30. But the Devil was a liar and deceiver, and seduced Israel, so that they made a Calf, and worshipped it for God, now seeing it was not possible for Israel to stand; therefore * Moses came from the Mountain with the Tables, upon which the Law was written, and broke them, and slew the worshippers of the Calf. 31. So also must not Moses bring this People, into the promised Land, it could not be; JOSUA and lastly JESUS must do it, who stood in the Temptation before the Devil and the Anger of God, who overcame the Anger and brake Death in pieces, as Moses did the Tables of the Law. 32. The first Adam now could not stand, though the Kingdom of God stood before his Eyes and he in Paradise; yet God's Anger was so very much inflamed, that it drew Adam; for he was too much kindled in the Earth through the Devil's Imagination and strong willing. 33. Now saith Reason: Had the Devil so great Might? yes dear Man: Man had it also, he can throw down Mountains, if he entereth strongly with his Imagination. 34. The Devil was also out of the great Magia of God, and a Prince or King of this Throne, and Entered into the strongest Might of the Fire, in a will and intention to be a Lord over all the Host of Heaven. 35. Thus the Magia became kindled, and the Great Turba Generated, that had wrestled with Adam, to try, whether he would be strong enough, to possess the Devil's Kingdom, and to rule in the same, with other Sources or Qualities. 36. This, Adam's Rational Spirit did not understand, but the Magic Essences strove against one another, whence the whole Lust and the will did exist, till Adam began and Imagined after the Earthliness, and would have earthly fruit. 37. There all was done: then his Noble Image, which should eat only of the word of the Lord, became infected and Obscured. 38. And so then instantly grew the Earthly Tree of Temptation; for Adam had desired it and given way for it. 39 Then Adam must be tempted, to try whether he could stand, for the stern Commandment came from God. 40. And God said: Thou shalt Eat of every Tree in Paradise, but of the Tree of knowledge of Good and Evil thou shalt not eat: for the day that thou eatest thereof, thou shalt die the Death, that is, die to the Kingdom of Heaven and become Earthly. 41. And Adam knew the Commandment well, and also did not eat thereof; but he Imagined thereinto, and was captivated in his Imagination, also quite powerless, also faint and weak, till he was overcome, than he fell down and slept. 42. Thus he fell home to the Magia; and his Glory was at an End; for the sleep signifieth Death and a being overcome; for the Earthly Kingdom had overcome him, it would rule over him. 43. The Kingdom of the Stars would have Adam, and bring forth its Wonders by him, for there was no other Creature so highly graduated and dignified as Man, which could attain the Kingdom of the Stars. 44. Therefore Adam was drawn, and rightly Tempted, to try whether he could be a Lord and King, over the Stars and Elements. 45. The Devil was busy, he supposed he should overthrow Man, and bring him into his power, whereby this Throne would at last remain to be his Kingdom. 46. For he knew well, that if Man should go forth from God's will, that he would be Earthly; and he knew also well, that the Abyss of H● ll, stood in the Earthly Kingdom, and therefore he was now so busy. 47. For if Adam had generated Magically, than he had continued in Paradise upon Earth, and that the Devil did not like, he was not able to endure that, it did not relish with him in his Kingdom; for it did not smell like brimstone and fire, but like Love and Sweetness: Then thought the Devil, if thou Eatest not of that Plant, than I myself shall not continue a fiery Lord. 48. Thus the Fall of Adam stuck wholly in the Earthly Essence, and lost the heavenly Essence, out of which the divine Love floweth, and he attained the Earthly Essence, out of which, wrath Malice poison venom sickness and Misery floweth; and lost the Heavenly Eyes. 49. Also, he could no more eat after a Paradisical Manner, but he Imagined after the forbidden fruit, wherein Evil and Good were mixed, as at this day all fruits on Earth are mixed. 50. Thus the four Elements became stirring and qualifying or working him: for his will with its Imagination took the Earthly Kingdom in the Souls fire for a Lodging. 51. Thus he went away from the Spirit of God into the Spirit of the Stars and Elements, that received him and rejoiced itself in him, for it was now living and mighty in him; before it must be in subjection and servitude, but now it got the Dominion. 52 There the Devil made merry, and derided God: but he knew not what lay behind, he knew not at all of the Crusher of the Serpent, who should take away his Throne and break his Kingdom in pieces. 53. Thus Adam sunk down into sleep in the Magia, for God saw that he could not stand; therefore he said 54, * Gen. 2. 18. It is not Good that this Man is alone, we will make a help for him, that may be with him, through whom he may propagate and multiply. 55. For he saw the Fall, and came to Help him, in another way; for he would not that his Image should perish. Reason's Objection 56. Reason saith: First. Why did God suffer the Tree to grow, by which Adam was Tempted? therefore sure it must needs be his will that Adam should be Tempted. 57 Secondly; Thus, will Reason also impute it to Gods will, and supposeth that God willed that Adam should Fall; Thirdly: That God willeth to have some Men to be in Heaven, and some to be in Hell, else he could have hindered the Evil, and have kept Adam, so that he had continued Good, and in Paradise. 58. Thus also the present World Judgeth; for it saith: if God had not made Evil, nothing had been Evil; seeing all hath proceeded from him, and he alone is the Creator, who hath made all, and so he hath made Evil and Good, else it would not be so: this will reason strictly Maintain. 59 Also, it thinketh; if that had not been which the Devil, and also Man, have looked upon and Gazed, and are become Evil; then the Devil had continued an Angel, Man in Paradise. Answer. 60. Yes dear Reason; now thou hast the white and the Hub right: thou canst not fail if thou art not blind. 61. Harken! Why dost thou not say to the Light: why Sufferest thou the Fire to be? How pleasant wouldst thou be, if thou didst not dwell in the Fire: I would pitch my Tent with thee, but thou dwellest in the Fire, and so I cannot. 62. Say now to the Light, go out from the Fire, and then thou wilt be good and pleasant: and if the Light follow your direction, you will find a great Treasure: O how would you rejoice, if you could dwell in the Light and the Fire not burn you! 63. Thus far goeth Reason; but look upon it a right, with Magic Eyes, understand, with Divine and also with Natural Eyes: then this shall be shown you, unless you are altogether Blind and Dead. 64. Behold I offer it to your understanding, in a similitude. Seeing Reason is * A foolish Virgin. † 1 Cor. 2. 14. Foolishness, and understandeth Nothing of the Spirit of God; I will so set it down as if I had power and were able to take away the Light from the Fire; which yet cannot be, and see what would follow upon it. 65. Behold, If I take away the Light from the Fire; then First the Light would lose its * Or root. Essence, out of which it shineth; Secondly, It would lose its Life, and be Impotent: Thirdly it would be captivated by the Darkness, and overpowred and be exinguished in itself, and become Nothing; for it is the Eternal Liberty, and an Abyss; while it shineth it is Good; and when it extinguisheth, it is Nothing. 66. Now behold further: what would remain of the Fire if I should take away the Light and Lustre from the Fire? Nothing but a dry hunger and a Darkness; it looseth the Essence and source or quality, it hungreth, and yet is nothing; the Sulphur which it had is a Death; it consumeth itself while there is any Essence left; and when there is no more, it becometh Nothing, an Abyss, wherein there is not the least footsteps or remainder of Any thing. 67. Now dear seeking Mind; conceive of it but thus; God is the Eternal Light; his power and source or quality, dwelleth in the Light, the Light causeth Meekness, and out of the Meekness cometh Being or Substance; that Being or Substance is Gods Being or Substance, and the Source or Quality of the Light is the Spirit of God, which there is the * Original. Understanding: there is no other God than this: in the Light is the Power, and the Power is the Kingdom. 68 But Now the Light and the Power have only a Love-will; it desireth not Evil; indeed it desireth Being or Substance, but from or out of its own Essence: understand out of the love and sweetness, for that is conformable to the Light. 69. But yet the Light ariseth from the Fire, and without the fire it would be Nothing; without that, it would have no Essence; the Fire maketh Life and Mobility, and is Nature. Yet it hath another will then the Light, for it is Covetous and willeth only to Consume, it taketh and receiveth only, and climbeth up aloft in Pride. 70. The Light receiveth not but Giveth, that the Fire may be preserved: the source or quality of the Fire is fierce wrath; its Essences are Bitter, its Sting is enimicitious and unpleasant. 71. It is an Enmity in itself, it consumeth itself: and if the Light did not come to help it, it would devour itself, so that out of it would be Nothing: Dear seeking Mind, consider this, and thou wilt soon come to the Limit to Rest. 72. God is from Eternity, the Power and the Light, and he is called God according to the Light, and according to the Power of the Light, according to the Spirit of the Light. 73. Not according to the Fire-spirit, for that is called his fierce wrath, his Anger, and is not called God, but the consuming fire of the Might and strength of God. 74. The Fire is called Nature; the Light is not called Nature: it hath indeed the Fires property; but changeth it out of fierce wrath into Love, out of devouring Consuming, into generating, out of enmity and hatred, & bitter woe and Torment, into Meek welldoing pleasant amiable desiring and a perpetual satisfying and fulfilling. 75. For, the Love desire, draweth the Meekness of the Light into itself: and is an impregnated Virgin; viz: with the Wit Ingenuity or Knowledge and Wisdom of the Power of the Deity. 76. Thus it is highly known to Us; what God and Nature is, as also the * Or the Ground Bysse and Abyss, also the deep of Eternity; thus we apprehend, that the Eternal Fire is Magical; and is generated in the desiring Will, as is mentioned in the Second and Third Book. 77. Now seeing the Eternal Abyss is Magical therefore that is Magical also, whatsoever is generated out of the Eternal; for, out of the Desiring, all things are come to be: Heaven and Earth are Magical, and the Mind with the Senses or Thoughts are Magical: If we will but once know, or understand ourselves. 78. Now, what can the Light do, if the fire lay hold of somewhat and devoureth it? seeing the Thing that is apprehended by the Fire, is also Magical. 79. Seeing then it hath a Life, and the Power and understanding of the Light, why doth it then run into the Fire? 80. The Devil was indeed an Angel, and Adam an Image of God, they had both the Fire and the Light, as also divine Wit Ingenuity or Understanding in them: Why did the Devil Imagine according to the Fire, and Adam according to the Earth? They were Free. 81. The Light and Power drew not the Devil into the Fire, but the fierce wrath of Nature; Why did the Spirit assent to be willing? 82. Whatsoever the Magia maketh itself, that, it hath; the Devil Made himself Hell, and that he hath; and Adam made himself Earth, and that he is. 83. God is no Creature, also no Maker, but a Spirit and an Opener. When the Creation was: we are to Conceive and apprehend of it thus. 84. The Fire and Light had together at once awakened themselves in the pleasure delight and Longing, and desired a Looking-Glass or Image according to the Eternity. 85. Moreover we have it in true knowledge, that the fierce wrath, viz: the Nature of the Fire, is no Maker, that hath made Nothing out of itself that is Substantial, for besides that cannot be; but it hath made Spirit and Source or Quality. 86. But yet no Creature standeth solely and barely in the Essence; if a Creature be, it must be out of a Substance, viz: out of the power of Sulphur; it must subsist in the Spiritual Sal, or Salt; and then out of the ●ire Source or Quality cometh a Mercury, and true Essential Life; Moreover it must have a Glance or Lustre, if it be to have understanding or knowledge in it. 87. Thus we know that all Creatures, stand in Spiritual Sulphur Mercurius and Sal; * Or Substance and must not be only Spirit, but it must be Sulphur; wherein the Fiat standeth, viz: the sour Matrix to the Centre of Nature, wherein the Spirit is preserved. 88 That is, it must be substance, for, where there is no Substance, there is also, no Creating; whereas yet a Creaturely Spirit is no palpable Substance; but it must draw in Substance into itself through its ●●agination, else it would not subsist. 89. So than if the Devil drew fierce wrathfulness, into him, and Man Earthliness, what could the Love of the Substantiality of God, do to that: The Devil had indeed the Love and Meekness of God with the divine Substance set before him and offered to him, as also to Man, who will blame, God, now. 90. But the fierce wrathful Essence was too strong, so that it overcame the love Essence; what can God do to that? if a good branch be planted, and perisheth; what can the Earth do to that: It giveth thereto Sap and Virtue, why doth not the Branch draw the same to it? 91. Thou wilt say; its Essences are too weak, but what can the Earth do to that, and he also, who hath planted that branch: his will is to produce a good Tree for his pleasure and delight, and would eat of its fruit: but if he knew that the branch would perish, he would never plant it. 92. Thus we are to apprehend, that the Angels are Created not as one that setteth a Tree; but with the Moving of God, with both the Principles, as Light, and darkness; in which the Fire lay hidden; yet the fire did not burn in the Creating and in the Moving, as yet at this day it doth not burn, for it hath a principle of it own. 93. Why did Lucifer kindle That, the will existed out of his Creature, and not without or beyond him; he would be a Lord over Fire and Light, he would extinguish the Light, and Contemned the Meekness and would be a Fire-Lord. 94. And when he despised the Light, and his birth in Meekness, than he was justly thrust out: thus he lost Fire and Light and must dwell in the Abyss in the darkness; if he will have fire, he must strike it up for himself, and kindle it with his * Or Evilness. Malice or Malignity in the Imagination. 95. Which yet doth not burn rightly to him, but only in the Essential fierce wrathful source or quality, as the four forms in the Centre of Nature, do afford in themselves. 96. Viz: Astringent hard rough and cold is one form, Bitter stinging enimicitions is the second form in the Centre, Anguish Woe & Tormentive source or quality is the Third, and with the Anguish, as in the stirring and life, he striketh up the fire, in the hard astringency, between the hard and bitter sting, so that it appeareth like Lightning; that is the fourth Form. 97. Now if there be no meekness, or substance of Meekness, than it giveth no light, but only a Flash, for the Anguish willeth to have the Liberty, but is too sharp, and getteth it only as a Flash, that is, Fire, and yet hath no stability or Ground. 98. Thus, the Devil must dwell in the Darkness, and hath only the fierce wrathful Flash in him, also the whole form or Condition in his dwelling is only a fierce wrathful Flash; * As if it sent forth Thunderbolts. as if it did continually Thunder and Lighten: Thus the Hellish property sets itself in the source or quality. 99 Thus we are to understand also in a Similitude, concerning the Tree of Temptation, which Adam stirred up by his Imagination; he desired; and so the Matrix of Nature, set that before him which he desired. 100 But God did forbid him it; and commanded that he should not touch it; God would not have him do it; but the earthly Matrix would have Adam; for it knew in Adam the divine Power. 101. And seeing it was by the Devils Kindling become earthly; but not quite dead, therefore it † Rom. 8. 20. 22 groaned after that which it was before, viz: after the Liberty; to be freed from the vanity; and in Adam was the Liberty; therefore it drew Adam so that he Imagined. 102. And thus Adam Lusted against the Command and will of God, this is as Paul saith. * Gal. 5. 17. The Flesh lusteth against the Spirit, and the Spirit against the Flesh 103. Adam's flesh was half Earthly and half Heavenly; thus hath Adam's Spirit also by the Imagination brought a power into the Earth, and so the Matrix of Nature, gave him what he would have. 104. He must be Tempted, to try whether he would stand an Angel in the stead of Lucifer; and therefore God Created him not barely an Angel, so that, if he should fall, and not stand he might help him. 105. So that he might not perish in the fierce wrath▪ as Lucifer did, therefore he was Created out of Matter, and his Spirit was introduced into the Matter, viz: into a Sulphur of water and fire, that God might again exgenerate a New Life unto him, as a fair pleasant smelling blossom springeth out of the Earth. 106. Thus also was the purpose of God; being he knew that he would not stand; concerning which Paul also saith; * Ephe. 1. 4. 5. We were foreseen or Elected in Christ Jesus, ●efore the foundation of the world was laid. 107. That is; when Lucifer fell, than was not the foundation of this world yet laid, and yet then was Man clearly foreseen in the wisdom of God. 108. But being he should be made out of Three Principles; there was imminent danger in respect of the kindled Sulphur of the Matter; and though indeed he was Created above the Earth; yet he was extracted out of the Sulphur of the Earthly Matrix; as a fair blossom out of the Earth; and there was plainly danger. 109. And therein had the amiable blessed saving Name Jesus, Together, co-imaged itself as a Saviour and Regenerator; for, MAN is the greatest Arcanum or secret Mystery that God Ever wrought. 110. He hath the Figure, and is the Similitude, showing how the Deity hath exgenerated itself from Eternity, out of the fierce wrath, out of the Fire, by the sinking through Death, into another Principle of another Source or Quality. 111. For thus is he also exgenerated out of Death again, and groweth out of Death again, into another Principle of another source or quality, and virtue or power; wherein he is quite free from the Earthliness. 112. And it is very good, that we are with the Earthly part fallen home to the Earth, in as much as we also retain the divine part. 113. For so we are wholly pure, and come wholly * Note. perfect, without any Lust suggestion or infection, of the Devil, into the Kingdom of God again: and are a much greater Arcanum or secret Mystery than the Angels. 114. We shall also▪ as to the heavenly Substantiality, excel them, for they are flames of fire, throughly illustrated with the Light, but we attain the Great source or quality of the Meekness and Love, which floweth forth in God's holy Substantiality. 115. Therefore they do very wrongfully and falsely who say, God willeth not to have all Men in Heaven * 1 Tim. 2. 4. He willeth that all should be saved or helped: the fault is in Man himself, that he will not suffer himself to be Saved or helped. 116. And although many be of an Evil * Propensity or Complexion. inclination, that proceedeth not from God; but from the Mother of Nature; i● thou layest the blame on God, thou liest; God's Spirit withdraweth i● self from no Man. 117. Cast away your Evil or wickedness, and enter into the Meekness, press into the Truth, into Love, and yield thyself up to God, and so thou wilt be saved or helped; for therefore is JESUS Born, in that he willeth to Save or help. 118. Thou wilt say: I am kept back that I cannot: yes indeed that is right; thou willest to have it so; the Devil also would have it so. 119. Art thou a ● 〈◊〉 Soldier. Champion; why dost thou not strive or fight against the Evil? but if thou strivest or fightest against the Good, thou are an Enemy of God: dost thou suppose that God will set an Angel's Crown upon the Devil? 120. Art thou an Enemy? then thou art no friend, if thou wilt be a friend, then forsake thy Enmity and hatred, and go to the Father; and so thou art a Son. 121. Therefore; whosoever layeth the blame on God: is a liar and Murderer, as well as the Devil. 122. Art thou the Maker of thy own self? Why dost thou make thyself Evil? and though indeed thou art * Of an Evil Complexion. Evil Matter, yet God hath bestowed his heart and Spirit upon thee; take that to you in your making, and you make yourself Good. 123. But if thou takest Covetousness and high-mindedness, as also Voluptuousness and pleasure of the Earthly Life; what should God do with that: should God now sit in thy scornful high-mind? O no! that is not his source or quality. 124. But if thou sayest; I am of an Evil source or quality; and cannot, I am kept back. 125. Very well: Let the Evil source or quality, be as it is: but go thou with thy will-Spirit into God's love-Spirit, and give up thyself into his Mercy: thou wilt once well be freed from the Evil source or quality. 126. The Evil source or quality is out of or from the Earth, if the Earth get the Body, than it may take away its Evil, but thou art and remainest to be one Spirit with and in the will of God; in his Love. 127. Let the Evil Adam be gone; there will a good and new one Sprout forth out of the Old, as a fair Blossom, springeth out of the stinking Dung: only have a care thou retainest the Spirit in God; 128. Concerning the Evil Body which sticketh full of Evil Affections, there is not much to be done: if it be inclined to Evil, do it the less good; give it no occasion to wantonness. 129. To keep it in subjection is a good Remedy; to be full and frolic, is at length, to make the Ass perfectly to wallow in the Mirc, where it defileth itself sufficiently like a Swine. 130. To be sober, and to lead a Temperate life, is a Good purgation for the Evil Ass, not to give it that it lusteth after, to let it fast often, so that it may not hinder Prayer, that is good for it; it, is not willing, but the understanding must be Lord; for it beareth God's Image. 131. This Latin doth not relish well to the Rational World: in the Lust of the Flesh; but seeing that relisheth it not, but draws into the place thereof mere vain Earthly Voluptuousness and pleasure, and swalloweth them into itself; therefore is the Anger stirring in them, that draweth them continually with Adam out of Paradise, and with Lucifer, into the Abyss, and there thou wilt swallow and devour to the full what thou hast here willingly drawn into thyself. 132. But thou shouldest not lay the blame on God; if thou dost thou art a Liar, and an Enemy of the Truth; God willeth no Evil, also there is no Evil Thought in him: he hath only one Source or Quality, and that is, Love and Joy. 133. But his fierce wrath, viz: Nature, hath many Sources or Qualities; therefore let every one have a care what he doth, every Man is his own God, and his own Devil: that source or quality which he inclineth himself, or yieldeth himself up into, that leadeth and driveth him; and he is the Workmaster thereof. 134. It is a great Misery that Man is so blind, that he can not know what God is: for all, that * Act. 17. 28. he liveth in God. 135. And yet there are Men that forbid such a thing, that Man should not search what God is, and yet will be Teachers of and for God: verily, such are even Teachers of and for the Devil, that he may not be known. The sixth Chapter. Of Adam's Sleep: How God made a Woman out of him; and how he became quite Earthly: also how God by the Curse hath withdrawn Paradise from him. 1. WHen Man became weary and tired, he fell into a sleep, viz: into the Magia, it was with him as if he were not in this world, for all his Senses or Thoughts ceased, the wheel of the Essences, passed into a Rest. 2. He was as it were Essential Not Substantial, he was altogether like the Magia; for he knew nothing of his Body; he lay, as dead, but was not Dead, but * The Spirit of the Body. the Spirit stood still. 3. And then the Essences have their Effect, and the Spirit of the soul only seeth or discerneth; and there is portrayed in the sidereal Spirit, all whatsoever the starry heaven bringeth forth. 4. And stood Magically, in the Mind as a Looking-Glass on which the Spirit of this world † Or is overcome with Gazing. Gazeth; and conveigheth whatsoever it seeth in the Looking-Glass into the Essences; and the Essences * Qualify or operate. flow forth therein: as if they did perform the work in the Spirit, and portray it in the Spirit: which are Dreams and Representations, or Figures. 5. Thus, we are to know, that when the Earthliness wrestled with Adam, and that he Imagined thereinto; he became instantly infected thereby, and in his Mind became dark and stern. 6. For the Earthliness began to qualify or operate like water, that beginneth to seethe by the fire: the source or quality of the Stars became stirring, and were now, Lord, of the Body. 7. And now Moses saith very right † Gen. 2. 21. God suffered a Deep sleep to fall upon him: that is, being his Will-spirit Imagined after Earthliness, God let him fall down; for he brought with the Imagination earthliness into the heavenly Substantiality, and that, the Spirit of God which is a Spirit of Light, would not have. 8. For, Adam's Spirit was a Creature, and proceeded forth out of God's Love-spirit: therefore indeed it did not willingly leave him; but the Earthliness had already captivated him. 9 And when that left him, than he sank down in impotency, and fell home to the Third Principle, viz: to the Stars and the Four Elements thus he lay in the Earthly Magia, and was not yet wholly Earthly. 10. He lay in the Mystery, between the Kingdom of God and of this world, where both the Fiat's viz: the divine and the Earthly, were stirring in him: and now the Two Kingdoms, viz: of God and of Hell, were first in strife about Man. 11. And so now, if the dear Name JESUS, had not been * Or Imaged. incorporated in Adam, even before his Creation, as in the substantiality of God, wherein the Virgin of Wisdom stood, wherein Adam was created, he would indeed have slept still and have been in the Earthly Death. 12. And this is the cause; why the Second Adam † Math. 12. 40. Christ, must rest till the Third Day, in the Earth, in the first sleep of Adam; and awaken or raise up the first Adam again out of the Earthliness. 13. For Christ had also a soul and spirit out of Adam, and the precious Dear word of the Deity, together with God's Spirit, awakened and raised up again in Christ's flesh, the dead substantiality of the Sulphur; viz: the Body, which, in Adam, was dead; and put it again into the power of the Majesty of God, and therewith, US all. 14. All those which with their Faith and Imagination, in Christ's flesh and blood, in his Death and Rest, go into the Earth; they sprout all, with their Spirit and will, forth, in the divine substantiality, and are a fair Blossom in the Majesty of God. 15. And God, the Eternal word and power, will at the last day awaken and raise up in himself, with his spirit, the dead Body which with Adam is fallen home to the Earth. 16. For, Christ's soul and Flesh, which is also our Soul and Flesh; understand it right, that part which Adam received out of the divine substantiality: hath God, through and in the Death of Christ, separated from the Earthly source or quality, and hath awakened and raised it up, and introduced it into the divine substantiality again, as it was before the Time of the World, and Us, in and with him. 17. And we are only wanting in our giving up ourselves into it: in that we suffer the Devil to withhold us: for our death is broken, our sleep is become a Life; and that, in Christ, and through Christ, in God, and through God, in the Eternity, with our Byss or Ground, in the Abyss, viz: in the Majesty without or beyond the fiery Nature. 18. O Blindness, that we know not ourselves! O thou Noble, Man; if thou knewest thyself, who thou art, how wouldst thou rejoice? How wouldst thou give the Devil his Arrant to be gone, who day and night endeavoureth to make our Mind Earthly, that we should not know our true Native Country; out of which we are gone forth. 19 O, miserable Corrupted Reason, if thou knewest but one little spark of thy first Glory, how wouldst thou pant after it. 20. How very amiable and blessed is but the glimpse of the divine substantiality? How sweet is the water of the Eternal Life our of God's Majesty? 21. O! Most worthy Light, draw us into thee again, we are now, with Adam fallen asleep into the Earthly source or quality: O! come thou most worthy Word, and awaken or raise us up, in Christ! 22 O! thou most worthy Light: for thou art indeed appeared, destroy and break now the Devil's Power, which holdeth us captive; break the power and Might of the Antichrist and of Covetousness, and deliver us from the Evil one. 23. Awaken and raise us up, O Lord! for we have long slept in the Devil's Net in the Earthly source or quality; let us yet once see thy salvation. 24. Bring forth the New Jerusalem; It is Day: why should we sleep in the Day? 25. O! Come, thou breaker through Death, Thou Powerful Saviour and Conqueror, and break in pieces the Devil's Kingdom upon Earth: Give us, Poor sick Adam yet a Cordial draught out of Zion, that we may refresh us, and go into our true Native-Country. 26. * The Spirits answer. Behold all Mountains and Hills together with the Valleys are full of the glory of the Lord; it springeth up as a sprout, who will hinder it. Hallelujah. 27. Now when Adam was fallen asleep, he lay in the Mystery as in God's Wonder, what it did with him, that was done. 28. Thus the incorporated or Imaged Name JESUS moved the Fiat again in two Forms, viz: in both the Tinctures, of the Fire and of the Water. 29. For, this first Image was now fallen home to the Name JESUS in the word of Life: and so now the word of Life was the Second Creator, understand, with the incorporated or Imaged Name JESUS, which would become Man: that severed the two Tinctures one from another, viz: the Tincture of the Fire and of the Light. 30. Yet not wholly in the power, but in the substantiality; for, i● the Substantiality of the Tincture of the Light, was the Sulphur of Venus of the Love, in which Adam should and could impregnate himself: The Fires Tincture gave soul, and the Lights Tincture gave Spirit. 31. Viz: an Image according to the outward Image, the fire-Life Imagined after the Light-life: and the Light-life after the Fire-life: viz: after the Essential power out of which the Light shineth. 32. This was in Adam, but One, for he was Man and * Or Woman. Wife. 33. And the word of Life, took the Tincture of Venus, with the heavenly and earthly Fiat, from Adam, also a Rib or Bone out of his Side, as also the half Cross in the Head. 34. Which is the Character of the Holy Trinity; Marked by the word of Life, viz, with the Severe Name of GOD, * GoTTes. GOTTES: which beareth such a Character. T. 35. T, signifying the Cross of Christ; on which he should suffer Death; and New regenerate Adam again, and in the Name JESUS, introduce him in Ternarium Sanstum, into the Holy Ternary. 36. All these, the Fiat took into itself, together with all Essences of the Humane property, as also the property of the souls Fire, but in Venus' Tincture, not according to the might and strength of the Centre; and Separated it into the whole form of Man. 37. Thus was the Woman built, with all Members of the feminine properties, as they still have them: For, the Spirit of the great world, Spiritus Majoris Mundi; had now the strongest Fiat, and figured the woman in such a form, as it could in possibility. 38. For the Angelical Form was gone: the propagation must now be in A Bestial Manner. 39 And so also there was given to Adam, being he was fallen home to the Earthly Magia; a beastial form and shape of Masculine Members, and Adam's generating was given to the Fiat: and that maketh a similitude of him, out of him. 40. If he had continued heavenly Minded, than he had himself generated heavenly; but now the Earthly Fiat did it; and his outward body hecame a Beast; he lost also the heavenly wit or understanding; and the Power of the Omnipotency. 41. Beloved Reader thus thou art to know, that the Second Adam; Christ hath not in vain suffered himself to be Crucified, and with a Spear to be pierced in his side, nor hath in vain shed his blood; here lieth the Key. 42. Adam was broken in the Side by the Rib for the Woman, into that very Side must Longinus' Spear, with God's fierce wrath, come; for it was come into Adam, and out of Mary's earthliness, into Christ's Side also. 43. And the Blood of Christ must drown the fierce wrath and take it away from the First Adam; for the Second Adam had also Heavenly blood, that must drown the Earthly Turba, that the first Adam might be whole again. 44. Let this be told you, ye Children of Men; for it is become known in Ternario Sancto, in the Holy Ternary; and not in Supposition or Opinion: it concerneth both Soul and Body; take heed what you do. 45. Thus now the humane propagation began in a beastial manner; for Adam retained the Limbus; and his Eve the Matrix of Venus, for, the the Tinctures were divided. 46. So now Each Tincture is an * Whole. entire or total Magia, viz: a desirous longing, wherein the Centre of Nature is generated, and that in the Sulphur. 47. Thus then in the Sulphur, is again the desirous Magia, together with the Tincture; and yet can not come to Life, except the Tincture of Fire come into Venus' Tincture; and Venus' Tincture, can awaken no Life, it is too weak, so that life cannot be therein. 48. And both the Tinctures desire also the Life; and so the vehement Imagination of Man and Wife, beginneth, so that the one desireth to mix with the other. 49. For, the power of the Essences willeth to be living; and the Tincture driveth on that, and desireth the same. 50. For, the Tincture, is from or out of the Eternal Life, and yet is shut in with the Substantiality: and in that respect it willeth to live, as it hath done from Eternity. 51. And therefore the Man longeth after the Matrix of the Wise; and the wife after the Limbus of the Man. 52. The Woman hath a Watery Tincture; and the Man, a fiery, the Man soweth Soul, and the Woman Spirit; and both 〈◊〉 flesh, viz: Sulphur: Therefore is Man and Wife but one Body, 〈…〉 together a Child. 53. And therefore aught to continue together; if they Once Mix; for they are become one Body: and whosoever mixeth with another or separateth from one another, they break the Order or Ordinance of Nature, and such a one is like a Brute beast, and considereth not that in his seed the Eternal Tincture lieth, wherein the divine Substantiality lieth hid: and in that regard; will one day, in the wrath-part, he awakened. 54. Also that is a work which will follow after Man in the shadow, and its source or quality, will one day be made stirring in the Conscience. 55. For, the Tincture, in the Seed, ariseth out of the Eternity; it is not transitory; it appeareth in the Spirits form, and passeth into the Magia of Man; out of which it hath generated and shed forth Man. 56. Mark this ye Whores and Whoremongers, what you work in private Corners many times with great falsehood and wickedness, that passeth into your Consciences, & becometh to you an Evil Gnawing Worm. 57 The Tincture is an eternal Substance; and it would fain be in the Love of God; but if ye cast it into a false or impure Vessel in abomination and inordinateness, than it will hardly attain God's Love, and then it passeth with its Imagination again into the first Place, viz: into you. 58. If it be come to be false in a false Vessel, so that it can not rest; than it will gnaw you indeed, and also pass into the hellish abyss in the Conscience. 59 It is not Fiction or jesting Matter; be not so Beastial; for a Beast hath its Tincture merely from this world, but you not so, ye have it out of the Eternity, and that which is Eternal dyeth not. 60. Though indeed you destroy the Sulphur, yet the will-Spirit in the Sulphur with the Noble Tincture, passeth into the Mystery; and each Mystery taketh that which is its own; and that Mystery at the last Day, when the Spirit of God will move itself in all the Three Principles, will be Manifested, and there you will see your * Fine or Goodly. fair Works. 61. Thus the great Mercy of God over all the Generations of Mankind, is highly known to us, that God would help Man thus; else if God had 〈…〉 the beastial property, he would at the same instant have 〈…〉 than and a Woman; he would not have made One alone with 〈◊〉 the Tinctures. 62. But God knew well the Fall of Man, as also the Treachery of the Devil, which thus with or by Eve was brought to derision; The Devil supposed thus, when Adam fell down into a Sleep; Now I am Lord and Prince upon Earth, but the seed of the Woman hindered that. 63. We are to understand the awakening of Adam out of his sleep; he slept in the heavenly world, and awaked and to the Earthly world, the Spirit of the great World awakened and raised him up. 64. Then he saw the Woman, and knew her, † Gen. 2. 23. that she was his flesh and his Bone, for the Virgin of the wisdom of God, was yet in him; and he looked upon her, and Imagined into her; for she had gotten his Matrix; as also the Tincture of Venus; and so instantly the one Tincture received the other by the Imagination: therefore Adam took her to him, and said; * Gen. 2. 23. Man shall call her Woman, because she is taken out of Man. 65. Also Eve is known to be no Pure immaculate Virgin▪ as also all her Daughters; The Turba hath destroyed the Virginity, and Made the pure Love Earthly; the Earthly Imagination destroyeth the right Virginity. 66. For, God's wisdom is a pure Virgin; in which Christ was conceived; and in a right Virginlike Vessel became Man, as hereafter will follow. 67. Thus also could not the Earthly Virgin continue in Paradise; though they were yet in Paradise, also they had both of them the Paradisical Source or Quality; but mixed with Earthly longing. 68 * Gen. 2. 25. They were Naked, and had the beastial Members for propagation, and knew it not, also they were not ashamed: for the Spirit of the Great World had not yet the dominion over them; till they did eat the Earthly fruit, and then then their eyes were opened, for the Heavenly Virgin of God's wisdom departed from them, and then they first felt the Kingdom of the Stars and Elements. 69. When the Spirit of God withdrew forth, than the Earthly Spirit with the fierce wrathful source or quality, drew in, and there the Devil got an entrance and infected them, and brought them into the fierce wrath and Evil Malice or Malignity: as it is still at this day. 70. For, the wrath of God out of the Eternal Nature, which the Devil hath kindled and awakened, sticketh in the Earthly Centre: also, no life can be generated, unless the Centre be awakened; for the Principle standeth in the Fire, wherein all Life standeth: and the Centre of Nature hath fierce wrathfulness in its forms. 71. Therefore it is this only that will do it: stoop and submit thyself, and enter into Meekness, and let thy Life be right and just. 72. For, the Life is Fire, and the Life's Image, which is the similitude of God, that is in the Light, viz: in the Love-fire. 73. But the Love-fire doth not afford or give the Centre of Nature, and therefore the Devil always supposeth that he is a greater Lord than the Creatures in the Love-fire. 74. Indeed he is more strong or stern, but he liveth in the darkness; and devoureth the strong or stern Substantiality, into himself, and therefore also he is an Enemy to the Love. 75. And we are to know▪ that the Devil is in fault, and the Cause, that Man was created in his stead; also, we are to know, that he is guilty of Man's Fall. 76. Although Adam and his Eve (when God had divided Adam) could not stand: they were indeed in Paradise, and should have eaten paradisical fruit, after an Angelical manner; but they have not eaten thereof; for the Tree of knowledge of Good and Evil, was more acceptible to them. 77. And Eve, as soon as she was made, imagined into or longed after the Tree of Temptation: and though Adam did open the Commandment, and made it known to her, yet the Lust or longing was only after the the Tree. 78. For, the Earthly Essences, were not yet Manifested in Adam and E● e, they were yet captivated, therefore † The Essences. they drove so on into the Lust, for † they would needs be Lord. 79. And this came to pass through the Infection of the Devil, through his, Ascendent false or wicked Imagination: and therefore he laid himself in the form of a Serpent, at the Tree, and praised the fruit to Eve, * Gen. 3. 5. 6. that it maketh Wise or Cunning. 80. Yes Wise and Cunning indeed, to know Evil and Good, misery enough; for a Two fold source or quality to rule in one only Creature: the not knowing it were better. 81. He telleth them, Lyes, and Truth, together * Gen. 3. 5. 6. they shall be Cunning or Wise, and their Eyes shall be opened. 82. Yes sufficiently; they quickly saw, that with the Earthly source or quality, they were fallen home to the Spirit of this world, so that they were Naked, and knew their Earthly Members, they came to have entrails in the Body, and a stinking † Or Carcase. Sack of Worms, full of woe and misery, in anguish and Toil; as is mentioned in the Book of the Three Principles, and so we see now before our eyes, what manner of Paradisical Angels we are, and how we must generate and * Or get our living. nourish ourselves in Anxiety care and Misery; which should have been done after another manner. 83. Thus we sufficiently know Adam's Fall, and why he could not continue in Paradise: and what Paradise was; which is, still, to this very day: only it beareth not Paradisical fruit, and we have not the Paradisical source or Quality, and Eyes: and so we see it not. 84. For God hath * Gen. 3. 17. cursed the Earth for Man's sake, so that Paradise springeth no more through the Earth; for it is become a ‖ Locus Beat●rum. Mystery; and yet it is, continually, there. 85. And into that Mystery the souls of the Saints depart, when the Earthly body separateth itself from the Soul. 86. It is in this world; and yet is out of this world; for this World's quality or source, toucheth it not. 87. The whole World would have continued to be Paradise, if Adam had Continued in Innocency, but when God pronounced the Curse, than Paradise departed. 88 For Gods Cursing, is fleeing: It is a fleeing, not departing away, but a going into another Principle, viz: into himself. 89. For the Spirit of God, proceedeth forth from God into the Substantiality, but when this Sustantiality became Earthly, and that the Devil dwelled therein, who was God's Enemy, than the Spirit of God, passed into its own Principle; viz: into the Love; and departed out of the Earthliness; and there it standeth now presented to Man in the Light of Life. 90. So that whosoever now desireth to Enter into the Love of God; let him go with his will-Spirit into Paradise; and then Paradise will spring up again into or in his will-Spirit, and he will receive on-to his Image again, the Heavenly Substantiality, in which the Holy Spirit ruleth. 91. Let this be a Pearl to you, ye Children of Men; for it is the true Ground; whosoever seeketh and findeth it, he hath mere Joy therein: It is * Mat. 13. 44. 46. the Pearl which lieth hid in the field, for which one sold all his goods and bought the Pearl, of which Christ speaketh. 92. Thus also we may know † Gen. 3. 24. the Cherubin, which draw Adam and Eve out of Paradise, viz: the stern or strong Angel; which signifieth the Cutter off of the Earthly life from Paradise, where Body and Soul must part asunder. 93. It is indeed known to Us: that Adam and Eve, were driven away out of the place, where the Tree of Temptation stood; for, Paradisical fruit stood there; which they should no more see nor Eat, for the Heavenly belongeth not to the Earthly. 94. Also, the Beasts were driven out, in respect of the Evil Tree; for, they could not eat of the Paradisical fruit: but of this Tree, Every beast could Eat, for it was Earthly. 95. Thus must they leave Paradise: for God had clothed them, through the Spirit of the Great World, † Gen. 3. 21. with the skins of Beasts instead of the Heavenly Clothing of clarity and brightness. 96. And he had pronounced their sentence, what they should do and suffer in this World, what they should thence forward Eat, and how they should nourish themselves or * Gen. 3. 17. 18. 19 get their living, in Care and Misery, till they should return altogether, to the Earth from whence they were extracted as to one Part. The seventh Chapter. Of the promised Seed of the Woman, and Crusher of the Serpent. 1. NOw then, Adam and Eve, standing thus, as Man and Wife, in Paradise; and having yet the heavenly source or quality and Joy, though Mixed, the Devil could not endure that; for his Envy was too great. 2. Seeing he had overthrown Adam, and brought down his Angelical form: he looked now upon Eve, viz: the Woman out of Adam, and thought: she might conceive Children in Paradise, and remain in Paradise, thou wilt therefore seduce her, that she may eat of the forbidden fruit, and so she will become Earthly, and then thou mayst reach into her heart, and bring thy Imagination into her, and so shalt get her into thy Kingdom, and thou shalt continue still Prince in the Third Principle upon Earth. 3. Which he then also did, and persuaded her to the Evil fruit, so that * Gen. 3. 6. she laid hold on the Tree and broke off an Apple; and did Eat, and gave also to Adam. 4. Now when Adam saw, that Eve did not Instantly fall down, and die, he did Eat also, for the Lust was in both of them. 5. This is the Bit, upon which Heaven and Paradise departed: where the † Gen. 3. 24. Cherubin, viz: the * Or Circumciser. Cutter off, with the Naked Sword came and stood before the Door, and suffered them no more to come into Paradise. 6. His Sword was that of the destroying Angel, which now cutteth Men with heart, cold sickness, necessity and Death; and at last cutteth off the Earthly Life from the Soul. 7. When this Sword was to be broken in the Death of Christ, than * Math. 27. 51. the Earth Trembled, and the † Luk. 23. 45. Sun lost its things Light; and the Rocks cleft in sunder before the strong Might of God, which thus broke Death in pieces. 8. ‖ Math. 27. 52. Thus also the Graves of the Saints, Opened; and their Bodies went out from Death again, for the Sword was broken, and the Angel which Guarded Paradise, was done away: and the bodies of the Saints, went into Paradise again; 9 But here, when Adam and Eve, did eat the Earthly fruit, they † Luk. 10. 30. fell among Murderers, who wounded them and cast them out; and let them lie half dead. 10. Their going forth out of Paradise, is the † going from Jerusalem to Jericho: for they went out of Heaven into this Evil corrupt World, into the house of Sinne. 11. Where instantly, in their Minds, in the Centre of Nature, the wheel of the Senses or Thoughts began to qualify or Operate in the Earthly source or quality: where one sense or thought was against and Contrary to the other, where Envy, Pride, Covetousness, Anger and Contrary opposite will, sufficiently flowed forth upon heaps. 12. For, the Noble Light of Love, was extinguished, which maketh the fierce wrathful source or quality, amiable, friendly and meek, in which, the spirit of God worketh, and the fair Virgin of God's Wisdom resteth; they went out from the fair Wisdom. 13. God had created Adam in the chaste Virgin of his Wisdom: but he became in the presence and stead thereof, an Evil Earthly Opposire * By the word Woman understand the divided Body: see the Three Principles, cap. 13. vers. 1. Woman, with which he must live in this beastial form in mere care anxiety and necessity. 14. And, out of his fair Garden of pleasure, which he had in him, there came an Opposite Thorny and Thistly, Garden; whence yet he somewhat sought the † Virginal. Virginlike fruit. 15. But it went with him as with a These, who hath been in a fair Garden to keep it; but is for his Theft cast out from it, and yet would fain eat to fruit thereof, but cannot get in, but goeth round about the outside, and reacheth over with his hand after the fruit, which yet the Gardener snatcheth out of his hand again, and he must go away lamenting, and cannot satisfy his Lust or longing. 16. Thus it goeth also with him concerning the Woman, when he was in God's Love, and the Woman in him a chaste Virgin, in God's Sweetness and Wisdom, than he did eat of her fruit, and could very well refresh or delight himself with his own Love in the Matrix of Venus. 17. For, the Fire- Tincture, hath a great Joyful recreating delight in the Lights Tincture, and that he had in himself, he was Man and Wise. 18. But now he must go round without that Garden, and touch the Tincture of Venus, but with one Member, whereas yet the Inward Tinctures in the seeds receive one another, and labour to produce a Life. 19 But the outward Body is not worthy, that it should enjoy the Inward Joyful qualifying or operation, wherein the souls Life is sown. 20. The inward Essence only enjoy that; for they are out of the Eternal; but the outward Beastial Ass, bringeth or affordeth only a beastial Longing or Lust. 21. He knoweth nothing of the Joy of the Essences; when one Tincture cometh into the other, and what is done then: where there is yet somewhat of Paradise; but the Earthly Essence mixeth itself suddenly therein, and it is but as a joyful Glimpse. 22. Wherein the will to Life, becometh generated, which afterwards driveth on, and impregnateth itself with Sulphur, till it may reach the Principle, and strike up fire in the Centre, wherein then there is a true Life, and again a Soul is generated. 23. Now when the fair Image thus departed away from God's Love, than it knew itself, that it was come into another Source or quality; then began fear and terror before the fierce wrath of God, for it began to qualify or operate in them, they looked one upon another and perceived their Beastial form, and * Gen. 3. 7. that they were Naked. 24. And then sure the Devil Danced, and God was derided, for † vers. 8. they were afraid, and crept behind the Trees ‖ Or Braided the Stalks of the leaves together. and took leaves from the figtrees; and wreathed them together, and held them before their shame. 25. For, the heavenly Virgin was gone, they knew the fall and were ashamed: that is, the Soul, which is out of the Eternal, was ashamedof the * Or Beastial Kind. Beastliness, as it is at this day, when we are ashamed of our beastial Members. 26. And hence it is, that the Woman Clotheth herself with a white † Or white Apron. covering before her shame: that the Spirit of the Soul, which glanceth forth at the Eyes, be not disturbed, for it knoweth the Matrix of Venus, which also as suddenly in the Man or Masculine beginneth to Imagine upon it or Lust after it. 27. Which, if the Woman clotheth herself with Black, and Covereth her Eyes, it not easily Effected; but only by Imagining or Lusting. 28. But else, instantly both the Tinctures, of the Man and Wife cath one the Other in the Eyes, where the Spirit glanceth forth. 29. Now, when Adam and Eve stood thus in terror, before the Anger of God, * Gen. 3. 9 10. God, cattle Adam, and said; Adam where art thou? and be said: Here I am: I was afraid, for I am Naked. 30. † Vers. 11. 12. And he said; Who hath told thee that thou art Naked? Hast thou not eaten of the Tree, that I forbade thee: and be said; the Woman gave unto me, and I did Eat. 31. † verse. 13. And he said to the Woman, Why didst thou that; she said, the Serpent beguiled me, so that I did Eat. 32. Here we understand the great Love of God; in that God called Adam again, that he should know, seek and find himself; and turn again to God. 33. For, Adam had been in God; but he was gone out from the Love out of the Second Principle into the Third. 34. Wherefore, God said. Where are thou, Adam? dost thou not see thou are no more in Heaven? he turned his friendly Countenance again to one part in Adam understand in that part which he had received out of the heavenly Substantiality, and glanced upon it again with his Spirit. 35. And † Gen. 3. 14. said to the Serpent, the Old Devil: Seeing thou hast done this, cursed art thou. 36. And to the Creaturely Serpent; which must now be a Creature; for the Devil had turned himself into the Form of a Serpent; therefore must the Serpent also continue: to it he said, Thou shalt go upon thy Belly, and eat Earth. 37. Seeing it had seduced Man, so that he was become Earthly, therefore should also the Devil's Image be Earthly, and devour the fierce ●●athful Earthly source or quality, viz: Poison; that should now be its source or quality. 38. And here we are to know: that the Devil figured or framed to himself the Serpent's Image from the Constellations and Elements, through his Imagination, for he had great Power, till the Lord wholly cursed him; and set the Dear name JESUS, for a Mark or limit of Separation; and there his great power was laid. 39 For, he said to Adam and Eve; † Gen. 3. 15 the seed of the Woman shall Crush the Serpent's head: and Thou, understand, the Serpent shalt sting him in the heel: that is, in Gods, fierce wrath thou wilt stay him. 40. But he shall sprout forth out of Death, and Crush thy Head; that is take away thy power and overcome the wrath, with the Love. 41. And here in this place, hath the word of the Promise, of the seed of the Woman; * IHS which was the Dear Name JESUS', with its Character, Imaged itself in the Light of the Life. 42. And likewise in that Character, hath Imaged the highly precious Virgin of God's wisdom, in which; Christ, as the destroyer of Death, should become a true Man; and take away the power of Death, and destroy the Devil's sting. 43. Which there should † Rev. 19 15. tread the Winepress of the fierce, wrath and anger, and enter into the Anger viz: into the Centre of the Fire, and quench the Fire with his heavenly Blood; and with the water of Meekness out of the fountain of the Heart of God. 44. And know assuredly, that if the Word of the Promise, had not Imaged itself in the Light of Life, when Adam and Eve sell into the Earthly source of quality, then would the Spirit of the soul have become a fierce wrathful Devil, and the Body an evil Beast, as indeed it is now, and if the Elementary Water did not allay the insolency of the Fierce wrath, Men would well see; how many a one would be a devouring Devil. 45. Thus now we are to consider and Conceive, that the world before Christ's becoming Man or Incarnation, were saved in this imaged or imprinted Word and Name. 46. Those who have put their will into God, they have received that word of Promise; for, the Soul was received thereinto. 47. For, the whole Law of Moses, concerning the Sacrifices, is throughout nothing else, but a Type of the Humanity of Christ: of what Christ in his Humanity, did perform by his Sacrifice, that which he did perform with his Blood and with his Love, in drowning that Anger of God; that, Moses did perform with the Sacrifice with the Blood of Beasts. 48. For, the word of the Promise, was in the Covenant, and God for the Time, represented the figure, and permitted himself to be attoned or reconciled in the Covenant, with or by a Similitude. 49. For, the Name Jesus, was in the Covenant, and that attoned or reconciled through Imagination, the Anger and fierce wrath of the Father's Nature. 50. The Jews indeed understood not that but the Covenant understood it well; for the Bestial Man was not worthy to know it, till Christ was born, and then went the sound forth. 51. Which yet after a short time, was covered again, by the Antichrist christ in Babel; for, the Beastial Man of wickedness malignity or Malice, is not worthy of the most precious Name JESUS. 52. Also it doth not belong to the Beastial part, but to the divine part; the Beast must remain in the wild Earth; and at the last Judgement Day, be consumed through God's Fire; but the heavenly part shall be introduced into the divine power. 53. Therefore it is an abomination to God, that Man should so pride himself with the Beast. 54. The Beast is not the Image; as the Sacrifice of Moses was not the atonement or reconciliation, but the Covenont of Grace, and the word of Life in the Covenant. 55. The Circumcision of the Jews, that they were to Circumcise the Male Children only: containeth rightly in itself, as followeth. 56. Adam was the one only Man that God Created, and in him was God's Image, Eve, his wife, God would not Create, generation was to be out of one only. 57 But seeing he fell, so that God must make him a wise, then came the Covenant and promise again upon One only; that all should again be regenerated and new born out of one only, viz: out of the Second Adam; not out of the Virgin Mary, but out of Christ the Heavenly Adam. 58. For, the First Man's Blood, that is, adam's, which he received out of the Substantiality of God, was to * To do the thing. avail; and not the Earthly blood of the Woman, in that Adam was become Earthly, and a Woman must be contrived for him, therefore also was only the Masculine Kind Circumcised. 59 And Christ must take upon him the Masculine Form, though inwardly he stood in a Virginlike Image; that the purpose of God might stand. 60. For, the Man's property, viz: the Fires, must Rules and the Woman's property, viz: the Lights, must allay his Fire: and bring it into the Meek Image of God. 61. The Woman's blood, could not have attoned or pacified the Anger of God; the Man's blood only must do it; for the Woman belongeth unto, or to be in, the Man; and in the Kingdom of God is to be a Masculine Virgin, as Adam was; Not a Woman. 62. The Woman cometh to be saved in the Covenant of the Man: for, the Covenant was made for the Man's, viz: the Masculine Virgin's sake; that * She. it may be reconciled again. 63. Therefore saith Paul's † 1. Tim. 2. 14. 15. The Woman becometh saved through bearing of Children; and not only so, but also in the Covenant of the Man; for she is a part of Adam; therefore ‖ 1 Pet. 3. 1. 5. should every Woman be subject to the Man or Husband, and he should be Lord. 64. God giveth also to the Man, the Virginlike wisdom she should govern the Woman, not as a Tyrant; but * Ephe. 5. 25. 28. as his own Life or Body; for she is his Body and his Flesh, an Image of or out of him, his help, and his Rose-Garden, though indeed she be Earthly and weak; yet he must know, that he himself, is the cause and accessary thereto; and must bear with her, and not give way to his wrath, to destroy her. 65. Also the Woman must know, that she is to be saved in the Covenant and Blood of the Man, and that she is adam's and the Man's Rib and Tincture, and the Mans own belonging to him. 66. She should be Humble; As a Member serveth the Body, so should the Woman serve the Man and love him as herself. 67. Her Love should solely be ‖ Or injected. cast into him, for, so doing, she attaineth the Heavenly Virgin, together with divine wit or understandand Skill, as also the Spirit of the Covenant. 68 But to the Single or unmarried Virgins, and Men without wives, as also to the Widows, it is said, that they have Christ's Covenant for a Spouse, therefore should they be chaste and Humble. 69. For, Christ is the Man's Bride, and his chaste Virgin which Adam Lost. 70. And, he is also the Bridegroom of the unmarried Virgins and Widows; for his Masculine-ness, is their Masculine-ness, so that thus they every one appear before God as Masculine Virgins. 71. † ●ath. 6. 12. For, our Image, now becometh generated in Willing and believing, Now Where our Heart and Will is, there is also our Treasure and Image. 72. Wherefore, beware of Whoredom and false or wrong Love, for, thereby the right Image cometh to be disturbed. 73. † Extra. Whoredom is the Greatest abomination, that Man worketh in himself * 1. Cor. 6. 18. Other things go into a Figure without him, the Whore standing in him; for he worketh or Effecteth a false Image, in which the Image or Virgin of God is not known, but a Beastial one. 74. † Note ye wanton lecherous unchaste Children of Men. Let this be said to thee Woman, there sticketh so great Abomination behind i; at which Heaven itself with its Imagination is amazed. 75. * Heaven. It entereth not easily into the Beastial Imagination; whereupon also, so very Many Beast-Men are Born, as at this Day may be demonstrated. The Eighth Chapter. Of the Virgin Mary, and of the Becoming Man or Incarnation of Jesus Christ the Son of God. 1. MAny have attempted to write of the Virgin Mary; and supposed that she was not an Earthly * Or Daughter. Maid: to them indeed hath been presented a Glimpse of the Eternal virginity; but the right Mark they have hitherto failed of. 2. For, many have merely supposed, that she was not the Daughter of Joachim and Anna; because Christ is called the Seed of the Woman, and is so too. 3. Also he himself witnesseth, that * Job. 8. 23. he is from above, that he is come from Heaven; and therefore he must sure also be born of a Totall heavenly Virgin. 4. But that would little benefit us poor children of Eve; that are become Earthly, and carry our souls in Earthly Vessels: where should our poor souls become, if the word of Eternal Life, had not received it into itself 〈◊〉 5. If Christ had brought a soul from Heaven; where then should our soul become, and the Covenant with Adam and Eve, viz: that * Gen. 3. 15. The Seed of the Woman should Crush the Serpents Head. 6. If Christ would have come and been born totally from Heaven, he should not have needed to have been born a Man, upon Earth, and where then would the Covenant become, in which the Name JESUS, or the Promise, did incorporate itself, 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; † Ephe. 1. 4. We are Elected in Christ, before the foundation of the World was laid. 7. For, God, in his wisdom, knew the Fall; therefore the Name JESUS did so instantly incorporate itself into the word of Life, environed with the Virgin of Wisdom, in Adams● Image, with the Cross. 8. For, the soul it self, is even a Cross-Birth: as when the soul-Fire kindleth it ●●●fe, than 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 Centre in the Covenant; and therefore she was, * Luk. 1. 42. by the Holy Ghost in the Covenant, highly blessed among and above all women Ever since Eve; for the Covenant opened itself in her. 12. You must understand it aright, according to its high precious worth: The word, together with the Promise, which with the Jews, stood in the Type or prefiguration, as in a Looking-Glass, wherein God, the Angry Father Imagined, and thereby quenched his Anger; that moved itself N●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; ‖ Luk. 1. 38. be it unto me as thou hast said: then the Centre of the Holy Trinity, moved itself, 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 God's Wisdom, environed the word of Life, viz: the Centre of the Holy Trinity: thus the Centre became Moved; and the Heavenly Vulcan, struck up the Fire of Love; so that the Principle in the Love-flame, became generated. 15. Understand this right; In Mary's Essences, in the Virginlike Essences, which perished in Adam, out of which he was to generate a virginlike 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, Adam's 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 Centre; and the Principle appeared, as in or to the Father's 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 * Phil. 2. 7. 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: vopn 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 God's Son, than he must also be generated out of God. 23. And Thirdly: If he must quench the Father's Anger: then he must of necessity be also in the Father. 24. And Fourthly: If he must be the Soon of Man, than he must also of necessity be of Man's 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 Mary's Essence; yet without Masculine Seed. 26. Only the great Secret Arcanum of God, was there opened; and the first Man, with his Secret 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 itself, and struck up the Fire in the Father's Principle, and so the deadened Sulphur; which died in Adant, became living again. 28. For the word had in it self heavenly Substantiality; and opened itself in the Heavenly Substantiality, in the virginlike Image of the Deity; this is the pure chaste Virgin wherein the Word of Life became Man. 29. And so the Outward Mary became adorned and * Luke 1. 4●. 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 God's ability: unless the Centre of God had moved itself in her; she would have been no otherwise, than all Eves Daughters. 32. But, in this place, The word of Life had fixed 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: * Luke 1. 3●. How shall that come to pass, since I know not of any Man? 34. But, the word of Life in the Centre of the Father, which gave in itself, with the Moving of the Deity, into the Humanity; and opened itself 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 than 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 self in an especial manner; for God's Spirit did only move itself, out of God's Heart. 36. But now, the Centre or Heart of God moved itself: 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 Son of God, thus: he is not become Man in the Virgin Mary only, so that his Deity or divine Substantiality, did sit bolted up or fixed therein; No, O Man; it is in another Manner. 38. Let not Reason befool thee; we understand somewhat else: as little as God dwells alone in one only place: but is * Col. 2. 9 the Fullness of all things; so little also hath God moved himself in one † Particlo. Sparkle. 39 For God is not divisible, but Totall Every where: where he manifesteth himself, there he is Totally manifest. 40. Also, he is not measurable, for him, is no place found, unless he make a place for himself in a Creature; yet he is totally near the Creature * Extra. without or beyond the Creature. 41. When the Word moved itself to the opening of Life, than it opened itself in the divine Substantiality, in the water of Eternal Life, it entered in and became Sulphur, that is Flesh and Blood. 42. It made heavenly Tincture, which the Deity did close about and fill, wherein the wisdom of God standeth Eternally, together with the divine Magia. 43. Understand it right: The Deity, hath longed to become Flesh and Blood; and although the pure clear Deity, continueth Spirit, yet is it become the Spirit and Life of Flesh; and worketh in the Flesh; so that we may say, when we with our Imagination enter into God, and wholly give up ourselves into him, we Enter into God's Flesh and Blood, and live in God. 44. For, the Word is become Man, and God is the Word. 45. We do not thus take away the Creature of Christ, that he should not be a Creature▪ we will give you a simitude hereof, in the Sun and its Lustre; and take it thus. 46. We liken the Sun, to the Creature of Christ in a similitu de which is indeed a Body: and we liken the whole Deep of this world, to the Eternal word in the Father. 47. Now we see plainly, that the Sun shineth in the whole Deep, and giveth it warmth and Power. 48. But now we cannot say, that in the Deep, without or beyond the body of the Sun, there is not also, the power of the Sun; if that were not there, then would the Deep also not receive, the power and Lustre of the Sun; it is only thus, one power and Lustre receiveth the other; the Deep with its Lustre is hidden, is hidden with its Lustre. 49. If God would please, the whole deep would be a Mere Sun: it were but only to be kindled, that the Water might be sawallowed up, and come to be a Spirit: then would the Lustre of the Sun, shine every where, if the Fires Centre, should but kindle, as it is in the Place of the Sun. 50. Know also; that we understand, that the Heart of God hath rested from Eternity; but, with the moving & entering into the wisdom, it is become manifest in all Places. 51. Though yet in God there is neither place nor Mark, but merely in the Creature of Christ, there hath the Total holy Trinity manifested itself in a Creature, and so through the Creature through the whole Heaven. 52. He is gone thither, and * Heb. 11. 16. Note. hath prepared the place for us, where we shall see his Light; and dwell in his wisdom, and Eat of his divine Substantiality: his Substantiality filleth the Heaven and Paradise. 53. Were we not, in the beginning, made out of God's Substantiality? why should we not also stand therein? 54. As the Air and the Water, fill this world, and all of us enjoy them: so in the hiddenness is the divine Substantiality, which we enjoy, if with earnest Imagining and with the will we give● up ourselves thereinto. 55. And this now, is Christ's flesh and blood, in the divine power; for the Flesh and Blood of the Creature of Christ, standeth therein, and is one Being, one Power, one Spirit, one God, one fullness, altogether undivided by any place, yet in its own Principle. 56. A swinish man, will here say: O how we will devour him! O thou Ass, first come so far, that you may reach him; for thou shalt not devour him with thy Earthly Mouth. 57 He is a Principle Deeper, and yet is † Or of the the Outward; He was in the Virgin Mary, and also as to his Birth, in this world: and * Mat. 24. 30. will also appear at the last day, in all the Three Principles, before all Men and Devils. 58. He hath truly † Mat 8. 17. teken upon him the Earthly source or quality, but in his Death, when he overcame Death, the divine source swallowed up the Earthly, and took away its Dominion. 59 Not in that manner, as if Christ had laid off somewhat, but the outward Source or Quality became overcome, and as it were swallowed up, and in that he now liveth, he liveth in God. 60. Thus was Adam also to be, but stood not, and therefore must the Word be generated and become Man and give itself up into the Substantiality, that we might receive power to be able to live in God. 61. Thus hath Christ restored or brought back again, what Adam lost, and much more; for the Word is every where become Man. 62. Understand; it is every where opened in the divine Substantiality, wherein our Eternal Humanity doth Consist. 63. For, in that Bodily Substance, shall we stand in Eternity, wherein the Virgin of God standeth. 64. We must put on God's Virgin; for Christ hath put it on, he is become Man in the Eternal virgin, and in the Earthly virgin. 65. Though the Earthly was no right Virgin: but the Heavenly, divine made it, to be a Vigin in the blessing, that is in the opening of the Word and Covenant; for, that part in Mary, which she inherited from Adam, out of the heavenly Substantiality, which Adam made Earthly, that became blessed. 66. Thus the Earthly part in her, only, died, the other liveth Eternally, and came to be a chaste modest virgin again, not in the Death, but in the blessing. 67. When God opened himself in her, than she put on the virgin of God, and became a Masculine virgin in the Heavenly part. 68 Thus Christ became born of a right pure chaste heavenly Virgin; for she received in the blessing, the Limbus of God, into her Matrix, in her Seed. 69. She received no strange thing, only the Limbus opened itself in her, in God's power, wherein Adam was Dead, that, in Gods moving became living. 70. And God's Essence in the word of Life entered in, into her Limbus; wherein the souls Centre became opened, so that Mary became impregnated of a Soul and also of a Spirit, both heavenly and Earthly. 71. And this was a Right Image of God, a Similitude according to, and in, the Holy Trinity, out of all the Three Principles. The Nineth Chapter. Of Mary's Virginity, what she was before the Blessing, and what she came to be in the Blessing. 1. IT is highly necessary for Us poor Children of Eve to know, this; for our Eternal Salvation lieth therein; It is the Gate of Imma●uel, and the whole Christian Faith Standeth therein; and it is also the Gate of the Greatest Secret Arcanum. 2. For herein lieth enclosed the Secrecy of Man, in that he is, the Similitude and Image of God; for, our whole Religion Consisteth in Three Parts, which we urge and Teach. 3. As First, concerning the Creation; what Essence, substance, and property, Man is, whether he be Eternal or not Eternal? and how that is possible, what properly the humane Original is, from which he proceeded in the Beginning. 4. Secondly: Seeing there is so much spoken and taught Concerning his Fall, and that we see, that we are become Mortal because of the Fall, moreover, subjected to Evil, and to the fierce wrathful source; what then properly his Fall hath been. 5. Thirdly: Seeing God will receive us to Grace again: and for whose sake also he hath given the Law and Teaching, also confirmed then with Deeds of Wonder or Miracles, what therefore, properly, the New Regeneration is. 6. And being we see that we must die, in what power and Spirit we can, be new Regenerated again, and rise again from Death. 7. All this we find portrayed in these two Images, viz: in the Eternal Holy, and then also in the Earthly corruptible Virginity: and find also the New Regeneration in the Image of Christ, very clear and bright. 8. For, in the Eternal Virginity, viz: in God wisdom, wherein the Image and Similitude of God is seen as in a Looking-Glass from Eternity, and known by the Spirit of God; was Adam the first Man Created. 9 He had the Virginity for his own, viz: the true love- Tincture, in the Light, which is desirous of the Fires Tincture, that it might be a burning Life in power and Glory; and in the Fires Essence, might be a Genetrix, which in the Lights Essence without the Fire, cannot be. 10. And thus we acknowledge a Virginity in the wisdom of God, from Eternity, in the desirous will of the divine substance. 11. Not a Woman, which generateth, but a figure in the Looking-Glass of God's wisdom; a pure chaste Image without substance; yet in the Essence, but not manifested in the Fires Essence, but in the Lights quality or source. 12. This Image God hath Creeated into a Substance, and that out of all the Three Principles; so that it is a similitude according to the Deity and Eternity, as a total Looking-Glass of the Byss or Ground and of the Abyss; of the Spirit and also of the Substance: and was created out of the Eternal, not to the Corruptibility or frailty 13. But seeing the Earthly and Corruptible hangeth to the Eternal, so thereby hath the Earthly Lust introduced itself into the Eternal Heavenly, and infected the Heavenly property: for it would dwell in the Eternal, and yet was destroyed in the fierce wrath of God. 14. Thus the Earthly Source or quality destroyed the Heavenly, and became the Turba of the heavenly, as we know and perceive by Earth and Stones, which assuredly have their Original out of the Eternal; but are perished in the fierce wrath and Fire-source of quality; and the Fiat hath made Earth and Stones out of the heavenly Substantiality. 15. For the sake of which, a Day of Separation is appointed wherein every thing shall enter again into its own Ether, and be preserved or purified by the Fire. 16. Thus also was Man created in the virginity in God's wisdom, but became apprehended by the fierce wrath and Anger of God, and therefore became so suddenly perished and Earthly. 17. And as the Earth must pass away, and be tried or purified in the Fire, and go again into that which it was before; so also Man; shall go again into the virginity wherein he was Created. 18. But, in that, it was not possible for Man, that he should rise from the fieece wrathful Death, and enter into a New Birth; for his virginity, was shut up together in Death; for which cause God made a Woman out of him: therefore the Deity must move itself, and open that which was shut up, and make it living again; and that was done in Mary, the included shut up Virgin. 19 Understand, in the Virginity which Adam inherited out of God's Wisdom; not out of the Earthly part of the Third Principle, but out of the Heavenly holy Part of the Second Principle, which became included and shut up in the Earthly Death in the Anger of God with the Earthly Imagination and yielding up thereinto, and was as it were Dead: even as the Earth also appeareth as Dead. 20. And therefore hath the Heart of God moved itself; destroyed Death; and generated the Life again. 21. Thus now to Us the Birth and becoming Man or Incarnation of Christ, is a * Or Joyful. powerful and very weighty Matter, that the Total abyssal Heart of God, hath moved itself, and so therewith, the heavenly Substantiality, which was shut up in death, is become living again: so that we may now say with good ground. 22. God himself hath withstood his Anger, in that, with the Centre of his Heartt, which filleth the Eternity without ground and limit, he hath again opened himself, taken away the power of Death, and broken the sting of the fierce wrath and Anger: in as much, as the Love and Meekness, hath opened itself in the Anger, and quenched the power of the Fire. 23. And still much more is it a great Joy to Us Men, that God hath opened himself, in our mortified and dead virginity; and so on throughly and totally. 24. But, that the Word, or the power of God's Life, hath given in itself again into the Humanity, viz: into the Dead and as it were disappeared virginity, and opened again the virginlike Life, at that we rejoice; and go with our Imagination, into the Centre, wherein God hath opened himself in the humanity, viz: into his Sons becoming Man or Incarnation. 25. And so in our Imagination, which we introduce into his becoming Man, we become impregnated of his opened Word, and power of the Heavenly and divine Substantiality, not at all with that which is strange, yet it seemeth strange to the Earthliness. 26. The Word hath opened itself every where, even in Every Man's light of life; and there is wanting only this, that the Soul-spirit give itself up thereinto; and so it putteth the Eternal Virginity on again; not as a Garment, but as from its own Essence: And in that Soul-Spirit God becometh Generated or Born. 27. For Mary, together with all Eves Daughters were generated or become Earthly; but the Covenant of God's Love, showed in their Essence, that God would therein unshut the Life again. 28. And we cannot say throughout, concerning Mary's Virginity, as to the Earthly Life before the Blessing, before God's Heart moved itself; that she was then a Totally perfect Virgin, according to the first, before the Fall; but she was a natural Daughter of Eve. 29. But this we say with good gro●nd, that in Mary, as also in all Adam's Children, the Eternal virginity in the Covenant of Promise, hath lain shut up, as it were in Death, yet, in God, not ●aded, 30. For, the Name JESUS, in the Centre or Heart of God, hath from Eternity together Imaged itself, in the Virgin of God's wisdom as in a Looking-Glass: and hath stood against the Centre of the Father, viz: the Centre 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 * Ephe. 1. 4. foreseen also in that Essence, in the Name JESUS, before the foundation of the world was laid: wherein Adam then was in a Heavenly Essence, without a Natural and Creaturely Substance. 32. For in the Wsdom, the Fall was known, ere 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 when out of Paradise. 34. ere 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 bestial property was manifested on her. 35. For, the Earthly Imagination destroyed the heavenly property, so that she was a Woman, and was not chaste pure Immaculate 〈◊〉. 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 total or entire in Substance: the Turba destroyed the virgininity in all, till the Saviour or Champion in the Battle, Came; who was a total masculine Virgin in God's 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 God's 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 the Eternal Virginity again, and that, that Mark was blessed. 40. For, God had given himself 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 Flood; and after; became saved in that Covenant, which God set before himself as a Virginlike Looking-Glass; for, the Eternal Virgin, appeared in the Covenant, as in God's Looking-Glass; and the Deity * O● ha● a longing delight thereto. delighted itself 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-glass of wisdom; and though indeed Israel were Earthly and Evil, yet nevertheless, God dwelled in Israel in his Covenant in the Wisdom according to his Love and Mercy. 43. Thus the Works of the Law, were † Or in a Looking-Glass. 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: * Luke 1. 38. he is done unto me as thou hast said; there instantly the Centre 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 itself, and that the Day broke forth in her, than shone in her the Light of the Clarity or brightness and purity of God; for her dead virginity, viz: God's wisdom, became opened and Living. 50. For, she became filled with the divine virginity, viz: with God's wisdom. 51. And in that wisdom and divine Substantiality, as also in the dead and now living Substantiality, † Job. 1. 14. the Word became flesh, a Sulphur, with the Centre of Nature out of the Father's 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 Woman's Tincture, was to remain, but Adam's Image was to remain, as he was a Man and also a Woman. 54. But yet being one of the Mar●s must appear according to the Might and power of the outward Fiat, and that also the Champion in the Battle would be fixed and persented in all the Three Principles, therefore the Champion in the Battle, got Masculine Marks of distinction● 55. For the Man hath the Fires Tincture, viz: of the Father's property, so now the Father is the strength and Might of all things, and the Son 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' Tincture hath the Water-source or quality, and the Woman hath Venus' Tincture: Thus must the Fire, become quenched by the water of Eternal Life; and the Father's 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 chaste 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 itself 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, into the heavenly divine source or quality. 63. And therefore must her outward Man die away from the Earthly source or quality that * Her Outward Man. it may live to God. 64. And, therefore, in that she was blessed, and did bear the Mark in the Covenant, her body, not vanished, departed or dissolved, for the heavenly hath swallowed up the Eartthly, and holdeth that Eternally captive, to the honour of God and the Manifestation of his deeds of Wonder; It shall never be forgotten in Eternity, that God is become Man in her. 65. But that some say, she remained totally in death, and quite vanished or Corrupted: their Reason might well discern otherwise, for that which is highly blessed, is * Or intransitory. uncorruptible, or cannot vanish away. 66. Her heavenly part of the divine substantiality, which she had in her, blessed; that is intransitory: else it must follow; that God's substantiality in the Blessing, were yet once more fallen and dead, as was done in Adam, for the sake of which dying indeed, God became Man, that he might being it to life again. 67. Indeed, according to the Outward Life, viz: according to the outward source or quality she died, but she liveth according to the Blessing, in God's substantiality, and also in her own Substantiality, not in the Four Elements, but in the root of the four Elements, viz: in the One Element, which holdeth the Four Elements shut up in itself in the Paradise in the pure Element in the Divine Substantiality in the * Or Life. Body of God. 68 Therefore we say, that Mary, was greater in dignity, than Ever any Daughter of or from Adam, in that God hath fixed the Mark of his Covenant in her, and that she alone among all Eves Daughters, hath attained the blessing, viz: the pure Virginlike chastity, which in all Eves Daughters, was perished. 69. But, † Or By, or as to her. with her stood the Virginity in the Covenant, till the word of Life highly blessed her, and then she, became, a right chaste Virgin, in which God became Generated. 70. For Christ said to the Jews, I am from above; but ye are from beneath; I am not of thi● world. 71. If he were become Man in an Earthly Vessel, and not in a pu● modest chaste heavenly Virgin, he had of necessity been of this World. 72. But thus he became Man in the Heavenly Virgin, and the Earthly source or quality did but hang to him, for, the Essence of the Soul was in us poor Children of Men, become infected. 73. And he was to introduce our Soul in the heavenly Essence in himself; through the fire of God, in Ternarium Sanctum: into the holy Ternary. 74. For, it was for the Souls sake that all was done, being it had been taken out of the Eternal, therefore also God would not forsake it. Question. 75. * Note ye that are called Men●onites. Therefore, if it be asked, what kind of Matter it was, whereinto God's Word and Heart hath given in itself, and made itself a Body? whether it be strange Matter come from Heaven? Or, whether it was of mary's Essence and seed. Answer. 76. This is our Answer: That God's Heart was never without Substance; for, its dwelling is from Eternity in the Light, and the power in the Light, is the Heart or Word, which God hath spoken from Eternity. 77. And, the Speaking was the Holy Spirit of God, which with the Speaking goeth forth out of the power of the Light, out of the spoken Word. 78. And that which is out spoken is God's Wonder and Wisdom, and this hath in it, the divine Looking-Glass of the Wisdom, whereinto the Spirit of God looketh, and wherein it openeth the Wonders. 79. Thus understand, that the word, which out of or from the Heart of God the Father, was environed with the heavenly chaste Virgin of wisdom, dwelleth in the heavenly Substantiality, and hath in like manner, opened itself, in Mary's Essence and Substantiality, viz: in her own seed, understand in the humane seed, and hath taken into itself, Mary's seed, dead, and blind, as to God, and awakened or railed it, to Life again. 80. The living Substantiality came together in the half dead, to a Body, not to a transitory, which should cease or vanish, but to an Eternal, which should remain Eternally, for here the Eternal Life became generated again. 81. Thus, the Substantiality of the Eternity in God, of his Deep, without Ground, and the Substantiality of the dead Adam in the Humanity, became one Substantiality; totally or entirely one Substance: so that the Creature, Christ, with his Substantiality, in like manner at once filled the whole Father, which is without bounds limit or Ground. 82. Yet, the Creaturely Soul continueth and is a Creature, and according to the Third Princidle, viz: as to the Creature, this Christ, is a Creature, and King of Men, as also, according to the Second Principle, a Child of the Abyssal Father. 83. Whatsoever the Father is, in his Abyssal Deep that the Son is in his Creature: for the power and virtue in the Creature, is, with the power without or beyond the Creature, one power, one Substantiality, in which the Angels and Men dwell. 84. But in the Humanity, it giveth also * Heavenly. flesh and blood, and therefore also it is and remaineth a Creature, but † Note; Created and Generated are two things. uncreated, yet generated, as to one part, out of God from Eternity, as to the other part, out of the Humanity. 85. And God and Man is become one person, one Christ, One God, one Holy Trinity, in the Humanity, and also in like manner Every where; so that when we see Christ, we see the Holy Trinity in one only Image. 86. His Creature is an Image, and out of or from us Men; our High Priest and King; our Brother; his power and virtue is our power and virtue; if we be indeed generated of God again, in the Faith, to him. 87. He is not strange or terrible to Us, but is our Love- Tincture: He is with his power, the quickening of our Souls, our life, and our Souls delightful habitation. 88 When we find him, we find our Help or salvation; as in like manner Adam should have found him, but the suffered himself to be seduced, and found at length, a Woman. 89. Then said he; * Gen. 2. 23. She is Flesh of my Flesh, and bone of My bone, and took her to him for a Companion: so also when our Soul, findeth him, it saith, that is my Virgin, which I had lost in Adam, when an Earthly Woman came to be out of it. 90. I have now again found my love-Virgin out of my Love: I will now never more let it go from me again, it is Mine, my flesh and blood, my strength virtue and Power, which I lost in Adam, it, will I keep. 91. O, it is a friendly keeping, a friendly qualifying or coworking, beauty, brightness, fruit, power, and virtue. 92. Thus the poor Soul findeth its lost Lights Tincture, and its Love-Virgin, and in this * The Virgin Sophia or Christ in us. Spouse, or Wife, the Noble * Or lost Soul. Bridegroom becometh found. 93. For▪ it hath longed after the Matrix of Venus; but hath found only a Masculine Sulphur, and must have suffered itself to be impregnated with Earthly seed. 94. Here it attaineth the right fires and Man's Tincture, so that thus it is also a right Masculine Virgin as Adam was in his Innocency. The Tenth Chapter. Of * Geniture or Birth. the Becoming Man, or Incarnation, of Jesus christ the Son of God; and how he lay Nine Months as all the Children of Men, shut up in his Mother's Body or Womb: and how properly his Becoming Man, is. 1. MEn have had much disputing about Christ's * Or Incarnation. becoming Man; but very blindly and have made many Opinions concerning it: and so Men have been turned about with Opinion, and have left and let the right becoming Man or Incarnation, lie still; upon which, our Eternal Salvation, dependeth. 2. Of which, all the cause hath been, that Men have sought it in outward Wit or Understanding and Art: and Not at the right Mark Aim or Place. 3. If a Man were entered into Christ's becoming Man or Incarnation, and were born of, or out of, God; it would need no disputing: for the Spirit of God, openeth to every one, the becoming Man or Incarnation even in himself; and without this there is no finding it. 4. For, how will we find, in this World's Reason, that, which is not in this World; we find in the outward Reason scarce any Glimpse thereof; but in God's Spirit, is the right finding. 5. The becoming Man or Incarnation, of Christ, is such a Mystery; as which the Outward Reason knoweth nothing of; for it is done in all the Three Principles: and cannot be searched out, unless a man know the first Man, in his Creation before the Fall. 6. For Adam was to generate the Second Man with the Character of the Holy Trinity, out of himself, in which the Name JESUS was Imaged or Incorporated. 7. But that could not be, and therefore must another Adam come, in whom it was possible: for Christ is the Virginlike Image, with the Character of the Holy Trinity; he is conceived in God's Love, and generated in this world. 8. Adam had divine Substantiality, and his soul was out of the first Principle out of the Father's property, and that should have with its Imagination inclined itself into the Father's Heart, viz: into the Word and Spirit of Love and purity, and have eaten of the Substantiality of Love, and then it had retained God's Substance in the Word of Life in itself, and would have been impregnated with the power out of the Heart of God. 9 Whence then it should have Imagined out of itself into ●s substantiality and itself have impregnated its Substantiality, so that a whole similitude according to the first Image, would have Existed, through the Imagination and the yielding up of the Soul into it: and be conceived in the power of the Substantiality. 10. But being this could not be done in Adam, because of the Earthliness which clavae to him, therefore it was done in the Second Adam Christ; who was in such a manner conceived through God's Imagination and entering into the Image of the first Adam. 11. And it is known to us, that being the first Adam had fixed his Imagination in the Earthliness, he is become Earthly, and that done against the purpose of God, yet the purpose of God must stand. 12. For, here God set his purpose in Adam's Child, and brought his Imagination into the perished Image, and Impregnated the same with his divine power, and Substantiality, and Converted the Souls will out of the Earthliness into God, so that thus Mary became Impregnated with such a Child, as Adam should have been impregnated with. 13. Which self ability could not effect, but sunk down into sleep, viz: into the Magia, where then the Woman was made out of Adam, which should not have been Made, but Adam should himself have impregnated in Venus' Matrix, and have generated Magically. 14. But seeing that might not be, therefore was Adam divided, and his own wil● of Great Might and power was broken in him, and shut up in Death. 15. And seeing he would not set his Imagination into the Spirit of God, therefore must his great Might and power in Death, hold still, and let the Spirit of God set his Imogination into it, and do with it what he will. 16. Therefore God's Spirit awakened the Life to him out of that Death and became the Spirit of that Life, that, the Image and Similitude according to God, which was known from Eternity in God's wisdom, might yet be generated and subsist. 17. For it stood before the time of the World, and from Eternity in the Virgin-Looking-Glass in the wisdom of God; and that in two Forms. 18. Viz: according to the First Principle of the Father in the Fire; and in the second Principle of the Son, in the Light; and yet was only Manifest in the Light; and in the Fire as it were in a Magia, viz; in a possibility. 19 As the Starry Heaven, modeleth to Man a figure in sleep in his Mind according to its ability or * Or Capacity. possibility: so also hath the Image in the Centre of the Fires Nature appeared altogether Invisibly. 20. But in the wisdom in the Looking-Glass of the Deity, it hath appeared as an Image, like a shadow, yet without Material Substance; and yet hath been in the Essence of that Spirit. 21. Which if it had discerned itself in the Looking-Glass of the wisdom, it would have known and seen this Image, and would once have set its will thereinto, to bring it into Substantiality; that God might have an Image or similitude in Substance; where it might not need any more to see itself as in a Looking-Glass, but * Or feel. find itself in Substance. 22. Therefore seeing, the first Image Imagined into the stern Might and power, and thereupon became Earthly and Dead, God's Spirit brought its will and life into Death, and took to itself again the first Life, out of Death, that the first Life might stand in full obedience before it, and that it alone may be the Will and the Deed. 23. Thus, it is known to us, that God hath Entered into the half dead Image, understand into Mary, and even into that virginlike form, which lay shut up in Death, wherein Adam should have become impregnated, and generated an Image of himself in the Virginlike Chastity. 24. In this shut up Virginlike half dead Matrix, is God's Word or Heart, viz: the Centre of the Holy Trinity, become a Humane Image, without hurt to his Substance. 25. And whereas the first living Virginlike Matrix in Adam would not be obedient to God, yet now, when it was again awakened and raised out of Death, it became Obedient, and gave itself totally humbly and willingly into God's will: and thus now the right Virginlike Image became figured into the Obedience of God again. 26. For, the first will must remain in Death, which Imagined against God's will, and a pure Obedient will became awakened which might remain in the heavenly Meekness, which would no more suffer the Image in the fire in the Father's part, to flow up in itself, but would remain in one souse or quality. 27. Even as the Deity, bringeth its Life but into ONE only source or quality, viz: into the Light, into the Holy Spirit; and yet carrieth on his Dominion, over all the Three Principles. 28. Also we are to understand concerning Christ's becoming Man or Incarnation, that, when God's Spirit awakened again, the Virginlike Life in Mary, which in the Earthly Essence, lay shut up in Death and fierce wrath; then that Life henceforward turned itself only into the ONE only will, viz: into God's Love, and gave itself up to the Spirit of God. 29. Thus that Life, became impregnated of a right virginlike Image; which should have been with Adam, but was not done. 30. For the one Imagination received the other, God's Imagination, received the Imagination in Death, and brought it to Life again; that Life Imagined again into God, and became Impregnated with God▪ and became, out of the Deity and Humanity, ONE Person. 31. The Deity hung to the heavenly Substantiality, which hath ever been from Eternity, with the Kingdom Power and Glory, viz: the Kingdom of Paradise, and the Angelical World, viz: the Spirit and the Seven forms in the Centre of Nature: as in the Third Part or Book of the Threefold Life, is mentioned with all Circumstances. 32. And the Humanity hung to the Kingdom of this world, but when the will of the humanity gave itself up into the Deity, than this virginlike Image in Christ Jesus, came to be only a Guest in this world, and his Deity was a Lord over this World. 33. For thus it was to be in Adam, also, that * Note. the lesser and impotent should be subject to the greater and Omnipotent. 34. But Adam's will, went into the less and impotent: end therefore he became altogether impotent, and fell down into sleep, and home again to the Creator. 35. But with Christ, this Image remained standing in the Divine Wisdom, and the Earthly source or quality hung to it in the Office and Manner of a Servant: but now no more as a Lord; as it was over Adam, and Mary his Mother before the high blessing & opening of the Deity: but as a Servant: for this Image became now in God's Spirit and Might, a Lord over the Third Principle of this World. Qustion. 36. Now saith Reason: How is it come to pass in this becoming Man or Incarnation? Was then the Life so suddenly with the Point of Conception, become stirring, above the Natural Course, so that that Part of Mary, viz: the Woman's seed instantly lived? Answer. 37. No: for it was an Essential seed, and became in its Natural Time, stirring, with Soul and Spirit, as all Adam's Children. 38. But that part of the Deity, environed with divine Substantiallty and wisdom, liveth from Eternity to Eternity. 39 The Deity, went not to nor fro: what it was that it remained to be, and what it was not, that it came to be. 40. It gave itself with divine Substantiality, into the Essence and Substantiality of Mary; and Mary's Essence and God's Essence, became one * Or Person. Son. 41. But Mary's Essences were Mortal, but God's Essences, were Immortal. 42. Therefore must Mary's Essences die on the Cross, and go through Death into Life; to which Gods Essences did help; else it had been impossible. 43. Thus God's Essence helped us, and still always helpeth us through Christ into God's Essence and Life again. 44. Thus we konws the becoming Man or Incarnation of Christ, to be natural, as of all the Children, of Men; for the heavenly divine Subsstantiality, hath given itself, with its Life into the Earthly half dead subtantiality. 45. The Lord, gave himself to be under the Servant, that the Servant might become living, and is in like manner, in Nine Months, become a perfect Man, and also continueth a True God, and is also after the Manner and way of all Adam's Children, become born into this World, through that very way and passage, as all Men are. 46. And that therefore, Not that he needed it, he could have been born Magically, but he would not, nor should not; for he was to heal our impure Birth or Geniture, and Entrance into this Life. 47. He should enter into our Entrance into this World, and introduce us out of this World, into God's Entrance, and bring us out of the Earthly source or quality. 48. For, if he had been generated or born Magically after a divine Manner, than he had not been Naturally in this World; for the heavenly Substantiality must have swallowed up the Earthly source or quality; and then he had not been † Heb. 4. 15. like us. 49. How then would he have suffered Death; have entered into Death, and destroyed it? but therefore it was not so. 50. He is truly and really the Woman's Seed and is entered into this World the Natural way like all Men, but yet also is gone forth through death, the divine way, of the divine Might and Substantiality. 51. He is a divine living Substantiality, which subsisted in Death, and destroyed and despised death, and brought the half dead humanity through Death into Eternal Life. 52. For, the Earthly part, which he took to himself out of his Mother Mary, that is, to or upon the divine Substance; died away on the Cross from the Earthly source or quality. 53. Thus was the Soul, in the Subantiality of God, and as a victorious Conquering Prince, * Acts 2. 27. went into the Hell of Devils, that is into God's Anger, and quenched it with God's love and Meekness of the divine Love-suhstantiality. 54. For, the Love-fire came into the Anger-Fire-, and drowned the Anger, wherein the Devil would be God. 55. Thus was the Devil taken captive * Or by. with the darkness, and lost his Dominion; for the sting and the Sword of the Cherubin the staying Angel, was here destroyed. 56. And this was the Cause that God became Man, viz: that he might introduce us, out of Death, into the Eternal Life, and quench the Anger which burned in Us, with the Love. 57 For, you must understand us aright: how God's Anger became quenched, not with the Mortal Blood of Christ which he shed, upon which the Jews despised him. 58. But with the Blood of the Eternal Life, out of God's substance, which was immortal, which had in it the fountain of the Water of Eternal Life, that became shed upon the Cross with and under the outward Blood, and when, the outward fell to the Earth, than fell the Heavenly with it, but yet it was immortal. 59 Thus * Mat. 27. 51. the Earth received Christ's Blood, whence it Trembled and Quaked, for the fierce wrath of God in it became now overcome, and the living Blood came into it which was come out of God's Substantiality, from Heaven. 60. That † Mat. 27. 52. 53 Opened the Graves of the Saints, and Opened Death, and made a Path through Death, * Col. 2. 14. 15. so that Death was made a show of in Tiumph. 61. For, when Christ's Body arose from Death, than he bare Death as a Spectacle or show on his Body, for its Might was broken or destroyed. The Eleventh Chapter. Of the Benefit, and what Profit, the Becoming Man or Incarnation, and Geniture or Birth of Jesus Christ the Son of God, is, to us poor Children of Eve. The Most rich lovely Gate of all. 1. WE poor Children of Eve, were all Dead in Adam; and though we did as it were Live, yet we lived only to this World, and Death waited for us, and continually devoured One after another; and there were no remedy for us, if God had not Generated us again out of his Substance. 2. We should not in Eternity as to the Body, have returned again, but our Soul would have Eternally continued in God's Anger source or quality, with all Devils. 3. But the Becoming Man or Incarnation of Jesus Christ, is become a powerful Substance or Matter to us, for, for our sakes is God become Man, that he might bring our humanity out of Death into himself again, and redeem or release our Soul out of the fire of God's Anger. 4. For, the Soul in it self, is a Fire-source or quality, and containeth in itself the First Principle the harsh astringency, which in itself laboureth only * Or towards. to the Fire. 5. But if the Love and Meekness of God, become withdrawn from this Soul's Birth or Geniture, or become infected with a total stern Matter, than it continueth a source or quality in the Darkness, a total stern roughness, devouring itself, and yet also in the hunger of the will, always thus generating itself again. 9 For, a thing that hath no beginning nor Ground, that hath also no End, but itself is its Ground, it generateth itself. 7. And yet we will not say, that the Soul hath no Beginning; it hath a Beginning, but only according to the Creature, not according to the Essence, its Essence is from Eternity. 8. For, the divine Fiat, hath comprised it in the Centre of the Eternal Nature, and brought it into a substantial Substance; moreover with the whole Cross, with the Character of the Holy Trinity; as a Similitude of the Threefold Spirit of the Deity, wherein God dwelleth; now whether it be done in Love or Anger, that is in Light or Fire; for in which of them soever it Imagineth, of that it becometh impregnated; for it is a Magic Spirit, a source or quality in itself. 9 Thus it is the Centre of the Eternity, a fire of the Deity in the Father, yet not in the Father's Liberty, but in the Eternal Nature. 10. It is not † Come to be. come before the Substance, but in the Substance. 11. But God's Liberty is * Extra. without or beyond the Substance, but dwelleth in the Substance: for in the substance God becometh Manifest. 12. And there would be No God without the Substance; but an Eternal stillness, without source or quality. 13. But in the source or quality the Fire becometh generated, and out of the Fire, the Light, where then two Substances fever themselves, and drive on a Twofold source or quality; viz: a fierce wrathful hungry thirsty one, in the Fire, and a Meek lovely yielding giving one, in the Light. 14. For, the Light giveth, and the Fire taketh away; the Light giveth Meekness, and out of the Meekness, Substantiality, that is the Fires food, or else it were a dark fierce wrathful hunger in itself. 15. As indeed a Spirit is, if it have not the substance of the Light; like a loathsome poison. 16. But if it attaineth substance of Meekness, than it attracteth that in itself, and dwelleth therein, and useth it for food and also for the Body; for it affecteth or infecteth itself therewith, and impregnateth itself; for its substance is its satiating or fulfilling, and thus the hunger becometh stilled. 17. We are to conceive of the humane Soul thus; it was taken out of the Centre of Nature, not out of the * Or the four Elements. Looking Glass of the Eternal, as viz: out of the source or quality of this world, but out of the Eternal Essence of the Spirit, or out of the first Principle of the Father's property as to, or according to Nature. 18. Not from Substance or from somewhat, but the Spirit of the Deity breathed into it, the Life, understand, the Image, into Adam's self, out of all the Three Principles: It hath breathed into him, the Centre of Nature, as viz: the fire source or quality, to Life. 19 Also the Meekness of the Love, out of the substance of the Deity, as the second Principle with divine heavenly Subantiality. 20. As also the Spirit of this World, as the Loaking-Glass or pretotype or prefiguration of God's wisdom, with the Wonders. 21. But now the Spirit of this World is by the Devils kindling and poison, which he hath darted thereinto, become perished, for the Devil dwelleth in this world, and is a continual infecter of the outward Nature and property: though in the fierce wrath only, viz: in the harsh astringent desire, he is Mighty powerful. 22. But he putteth his Imagination with his false Tincture, also into the Love, and poisoneth the Souls best Jewel: and hath infected Adam's soul, with his Imagination, with his Evil hunger-spirit, so that Adam's soul lusted after the Earthly source or quality, from which Lust it became impregnated with the Earthly source or quality; so that the Outward Kingdom became introduced into the Inward, whence the Light of the first Principle Extinguished; and his divine Substantiality, wherein he should live Eternally, became shut up in the Earthly Death. 23. Thus, for this Image and also Soul, there was no remedy more, unless then the Deity did move itself according to the second Principle, viz: according to the Light of Life in it; and did kindle the substantiality which was shut up in Death, again with the Love Glance: which was done in the becoming Man, or Incarnation, of Christ. 24. And this is the Greatest Wonder that God hath wrought; in that he hath moved himself with the Centre of the Holy Trinity in the Woman's Seed. 25. For God's Heart would not reveal or Manifest itself in the Fire, as viz. in the Man's Tincture, but in the Spirits Tincture, viz: in Venus, in the Love of the Life, that the Fire in the Man's Tincture might be apprehended with the Meekness and Love of God. 26. For, the Eternal Life should and must spring again out of the shut up Death; For, here hath the Root Jesse, and * Numb. 17. 8. the true Rod of Aaran, budded, and borne fair fruit. 27. For in Adam the Paradise was shut up in Death, when he became Earthly; but in Christ that springeth again out of Death. 28. From Adam we have all inherited Death, but from Christ we inherit the Eternal Life. 29. Christ is that virginlike Image, which Adam should have Generated out of himself, with both the Tinctures. 30. But being he could not, therefore he was divided, and so it must be done through Two Bodies † Gen. 49. 10. till Shiloh came, that is the Son of the Virgin, which became generated out of God and Man. 31. He is the Breaker through: of which the Prophets spoke, saying, * Isai. 53. 2. He shooteth up like a Plant or sprout, he sprouteth as a Juniper Tree, in God's substance. 32. He hath, with his entrance into the humane half 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 virginlike Chastity, of the wisdom of God, he environed our souls Essence with heavenly substantiality. 34. He was the Champion or Saviour in the Battle, where the two Kingdoms lay together in strife, viz: God's Anger and God's Love; he gave himself 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 himself, that he might introduce us out of the Earthliness of this world, again in himself into God. 36. He generated us again a new in himself, that we might be capable to live in God. 37. Out † James 1. 18. of his will begat he or generated he us, that we should put our will into him, and then he bringeth us in himself 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 fullness 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 God's substance are become one substance, one fullness 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 Magical that is desirous; he always maketh substance out of Nothing, and that in a twofold source, viz: according to the Fire and Light. 45. Out of the fire, cometh fierce wrath, climbing up, Pride, willing not to unite itself 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 itself, and giveth to the Fire its Love, its substantiality, its water, so that in God's substance there is only Love, Joy, and a pleasant habitation, and no fire, known. 47. But the Fire is only 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: merely, in the Imagination, that we with our will enter into God's will, and wholly unite and give up ourselves into Him, which is called Faith, or, Believing. 49. For Word Faith, or, Glauden, Believing, is not Historical, but it is a receiving out of God's Substance, to Eat of God's Substance, to introduce God's 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 God's 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 God's Spirit and Substance, which Spirit it transplanteth out of the soil of the fierce wrath and Anger, into the soil of Love, Meekness, and humility of God, and blossometh forth with a new blossom in God's soil or field. 52 And that blossom which groweth in God's 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 Man's Son, 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 only and merely, enter with our will-Spirit, through him into God's substance, and so our Will becometh generated in God's 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 God's purpose must stand. 58. The fait blossom and Image, must grow out of the Corrupted soil, and not only 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 ourselves 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 himself, 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 Married and incorporated. 63. And We, are now, Marry, in the Covenant of Grace out of which God and Man become generated or born. 64. Marry, 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 JESUS, 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 † Rev. 14. 4. Virgins, and follow after the Lamb of God, else we shall not see God: For, Christ saith, * John 3. 5. 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 itself into the Woman's seed with the Moving of the Deity, which broke or destroyed Death, which out of the water bringeth forth a Light-flaming Blossom, wherein he is the spirit and life of the blossom. 70. Not according to the Fire-source or quality of the fierce wrath, but according to the Quality of the Light in the Meekness and humility, The Twlefth Chapter. Of the Pure Virginity: How we poor Children of Eve must be conceived out of the pure Virginlike Modesty or Chastity in the Becoming Man or Incarnation of Christ, and be new born in God; else we shall not see God. 1. WE poor Children of Eve, find in us, no pure virginlike thoughts: for Mother Eve, which was a Woman, hath made us all Feminine and Masculine. 2. We are in Adam and Eve all become Men and Women; except we enter into the heavenly virginity, with our desiring Will, in which God hath generated us out of Christ to be Virgins again. 3. Not according to the Earthly Life in which there is no Modesty, Chastity, and purity, but according to the Life of the Heavenly Virgin, in which Christ became a Man; and which with the Over-shadowing of the Holy Ghost, became put on to Mary, which is without ground limit and End; which every where standeth before the Deity; which is a Looking-Giass and representation or * Or reflex. express Image of the Deity. 4. Into this Virgin, wherein the Holy Tinity dwelleth, wherein we were discerned or discovered before the times of the world by the Spirit of God, and were know in the Name of JESUS, we must Enter with our Will-Spirit. 5. For, our true Image, in which we are the similitude of God, is with Adam and Eve extinguished to Us, and become Earthly. 6. Which is done through Lust or Imagination; and so God's clear Countenance became covered; for we lost the heavenly Modesty or Chastity. 7. But seeing God, for us, hath, out of his favour and Love, opened his clear countenance towards us again in the becoming Man, or Incarnation, of Christ: and so now it lieth in this; that as we in Adam have imagined into the earthly longing, whence we are become Earthly, so we now set our desiring will in the heavenly Virgin, and bring our longing thereinto, and then our Image goeth out from the Earthly Woman; and conceiveth the virginlike Essence and property, wherein God dwelleth, wherein the souls Image may attain the Countenance of God again. 8. Outward Reason saith, how may that come to pass? that we might be born again out of the Virgin, out of which Christ was born? It understandeth solely Mary: but we understand, not the Mary which is a creaturely Virgin. 9 For as we also, in the immaterial Virginlike modesty or chastity, became Creaturely Virgins, so if we enter into the becoming Man or Incarnation of Christ; not according to the outward Life in the four Elements, but according to the Inward in the One Element, where the Fire of God swalloweth up the four Elements into itself; and yet in his Light, viz: in the second Principle, wherein, the outward Man and Woman must go through death, in Christ's resurrection, as a virgin in the one Element, wherein all the four lie hidden; we then grow forth and spring in the Right virginlike wisdom of God. 10. We must die away from the Man and the Woman, and Crucify the Corrupt Adam: he must die with Christ and be cast into the Father's Anger. 11. That swalloweth up the Earthly Man & the Earthly Woman, and giveth to the soul, out of the becoming Man or Incarnation of Chr●st, a virginlike Image, wherein the Man and the Woman is but one only Image, with one only Love. 12. Now the Man sets his Love in or upon the Woman, and the Woman in or upon the Man; but if both the loves be turned into one, there is then no desire of Co-mixture more in the one only Image, but the Image loveth itself. 13. But now the Image, in the beginning was Created in the virginlike wisdom of God, viz: out of the divine substantiality. 14. And now because the substance was become Earthly and fallen into death, therefore the Word which became Man awakened and raised it up again; and so the Earthly source or quality remaineth with death in the Anger, and the raised remaineth in the word of life, in the virginlike Modesty or chastity. 15. And so we bear here in this World a two fold Man in one Person, viz: a virginlike Image born out of the becoming Man or Incarnation of Christ; and an Earthly Image Masculine and Feminine, shut up in Death and in the Anger of God. 16. The Earthly must bear the Cross, and suffer itself to be scorned persecuted and afflicted in the Anger, and becometh at length given to Death; and then the Anger swalloweth it up into the sourcive qualifycating fire of God. 17. And so if the word of Life, which in Mary, became Man, is together in the Earthly Image, then, Christ, who wrought the word of Life out of God, riseth up from Death, and bringeth the Essence of the sourcive or Qualificating fire, understand the humane Essence; out, forth from Death. 18. For he is arisen out from Death, and liveth in God, and his life is become our Life, and his death our Death, we are buried in his death, and sprout forth, in his resurrection and victory, in his Life. 19 But understand the meaning right. Adam was the virginlike Image: he had peculiar Love of his own: for the Spirit of God had breathed it into him: for what other can the Spirit of God breath out of itself, than what itself is. 20. But now, that, is All; and yet all sources or qualities, are not called God; but in all sources or qualities there is but one only Spirit, which is God; viz: according to the second principle in the Light; yet there is no Light without Fire. 21. But in the fire, he is not the love-Spirit, or Holy Ghost; but the fierce wrath of Nature and a cause of the Holy Spirit; an Anger and a Consuming fire. 22. For in Fire, is the Spirit of Nature, Free; and yet the Essential fire also giveth or affordeth, Nature, and is itself, Nature. 23. And yet we understand, but one holy Spirit, in the Light; though indeed all is but one substance; yet we understand, that the Matter, which is generated out of the Meekness of the Light, is as it were impetent and obscure; which the fire draweth and swalloweth up into itself. 24. But giveth forth out of the Material source or quality out of the fire, a mighty potent Spirit, which is free from the Matter, and also from the fire; and though the fire retaineth it: yet it apprehendeth not its source or quality. 25. As we see, that the Light dwelleth in the Fire, and yet hath not the source or quality of the Fire, but a Meek love-source or quality; which also, would not be, if the Matter were not dead and consumed in the Fire. 26. Thus we consider and conceive of the first Adam; he was contrived or * Note. Imagined out of the Lights Essence and substantiality, but being he was to go into a Creature and was to be a total or entire Similitude of God, according to all substances, according to all the Three Principles, therefore he became also apprehended with the word Fiat in all substances of all the Three Principles, and was brought into a Creature. 27. Now certainly, all the three Principles were free in Him, and stood one in another, each in its Order, and so he was a right total or entire similitude, of God, according to and out of the substance of all substances. 18. But we are to know and observe; How the Third Principle, viz: the source or quality of this world in the kindling of Lucifer, became totally fierce wrathful thirsty and base or Evil; and instantly, in Adam thirsted after the Second Principle, viz: after the heavenly Matter, whence the Longing in Adam Existed; for the source or quality of the pure Love out of the Holy Spirit had * Or oe●●fioned. refused that. 29. But when the Love entered into the Earthly source or quality to satisfy it, in its kindled thirst; then the pure Material love conceived or received the desirous Earthly perished Cortupt Longing. 30. And then the second Principle Extinguished, not as a Death, as that it were become a Nothing, but it became caprivated in the fierce wrathful thirst. 31. Now then seeing God is a Light, the pure Love-source or quality stood as shut up in Death without the Light of God. 32. And now the Image was perished and captivated in the fierce wrath of God, and the Own self-love lost its might and strength, for it was shut up in the perished corrupt Earthliness, and loved Earthlness. 33. Thus a Woman or Wife must be made out of this Image, and the Two Tinctures viz: the fires Essence, and the Matrices watery Essence, must be parted, viz: into a Man and a Woman. 34. Whereas yet the Love thus became moving in a twofold source or quality, and so one Tincture loved and desired the other, and mingled together, whence the Generation was to be propagated and maintained. 35. But now this Generation of Men, thus in the Earthly source or quality, could not know or see God, for the pure Immaculate Love was shut up in the Earthly thirsty source or quality, and was shut up and captivated in the fierce wrath of the Eternal Nature, which Lucifer had kindled: for the fierce wrath had attracted the love with the Earthliness into itself. 36. That now in the captivated love, stood the virginlike Mcdesty or Chastity of the wisdom of God; which to Adam, was with the second Principle, with the heavenly substantiality; together incorporated to his body, and much more the Spirit of the Meek substantiality, through the breathing in of the Holy Spirit; which was breathed into Adam. 37. And so now there was no Remedy, unless the Deity awakened itself, in the divine Virgin, according to the second Principle, in the virginity which was shut up in Death; and that another Image, came to be out of the First. 38. Thus it is sufficiently known and understood by us; that the first Image must be given to the fierce wrath, wherewith it might quench its thirst: and must go into Consumption, as into the Essential fire; whereas yet the Essence dieth not, nor consumeth. 39 For which cause, God hath appointed a Day, wherein he will being the Essence of the Old and first Adam, through the fire, that it might be delivered or loosed from the vanity viz: form the Longing of the Devil, and of the Anger of the Eternal Nature. 40. And we understand further, that God hath again borught into US, the life of his Eternal substance, when he moved himself, with his own heart and Word, or power of the divine Life in the virginity which was shut up in Death, viz: in the true pure Love; and kindled that again; and introduced his heavenly substantiality, with the pure Virginity into the virginity which was shut up in Death; and hath, out of the heavenly, and out of the Virginity that was shut up in Death and Anger, generated a New Image. 41. And then Thirdly we understand; that this New Image, must, through Death and the fierce wrath of the fire, be introuduced again into the heavenly divine substantialit, in Ternarium Sanctum, into the Holy Ternary. 42. For, the Earthly longing which the Devil had possessed, must remain in the Fire, and was given to the Devil for food; therein he Adam's virginity, and introduced it out of Death through God's fire, into the divine source or quality. 51. Christ, is become Adam, not the divided; but the virginlike Adam, which, Adam was, before his sleep. 52. He hath introduced, the perished-corrupted, in Death, into God's fire, and hath brought forth the pure virginlike, out of Death through the fire: whose Son thou art, if thou dost not remain lying in Death, as rotten wood which cannot qualify or operate, which in the fire giveth no Essence, but becometh Dark or black Synder or Ashes. Question. 53. Now saith Reason; how cometh it then, seeing I am Christ's Member and God's Child, that I do not find nor feel him. Answer. 54. Here indeed sticketh the Matter, dear defiled piece of Wood, smell into thy bolome, what is it thou stinkest of? Even of Hellish Lust and Longing, viz: of Hellish voluptuous pleasure, Covetousness, honour and power. 55. Harken, these are the Devil's Garment; pluck off the Hide or skin, and cast it away, put thy desire into Christ's Life, Spirit, flesh, and blood; Imagine thereinto, as thou hast Imagined into the Earthly Longing; and so thou wilt put on Christ, in thy Body; and in thy flesh and blood, thou wilt become Christ; his becoming Man or Incarnation will instantly unite itself in thee, and thou wilt become born or generated in Christ. 56. For, the Deity or the Word, which moved itself in Mary and became Man, that became Man also in like manner, in all Men that had died from Adam, to that time; who had given up and Commended their Spirits into God, or into the Promised Messiah. 57 And it passed upon all those which were yet to be born out of the Corrupted perished Adam, who would but suffer that word to awaken them or arise in them: for, the first Man, comprehendeth also the last. 58. Adam is the stock, we all are his branches, but Christ is become our sap virtue and life. 59 Now if a branch on the Tree withereth, what can the virtue, and the sap of the Tree do to it: It giveth its virtue to all brances why then doth not the branceh draw the sap and virtue into it. 60. The fault is, that Man draweth devilish virtue or power and Essence or sap, instead of divine Essence, into himself, and letteth the Devil seduce him into Earthly desires longing and lust. 61. For, the Devil knoweth the Branch, which in the Country that was his, is grown up to him, and still groweth: and therefore, as he was a Murtheter and liar at the beginning, so he is still, and infecteth or poisoneth Men. 62. Being he knoweth, that they are fallen to the outward Dominion of the Stars into his Magic Longing; therefore he is a Continual poisoner of the * Or Constellations. Complexion; and where he smelleth but a Crum that serveth his turn, that he always setteth before Man; and if a Man Imagineth into it, he will suddenly infect him. 63. Therefore it is said: ‖ 1 Pet. 4. 7. & 5. 8. Watch, pray, be sober, lead a Temperare life: for the Devil your Adversary, goeth about as a roaring Lion; 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 * Joh. 16. 16. went to the Father, viz: into the Divine substance, that we should, with our hearts, Minds, thoughts and wills, follow after him: and so * Mat. 28. 20. he will be with us all the days 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 itself stirring in him; in our virginity shut up in Death; and become born in Christ in ourselves. 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 movable, and standeth open to all M●n, the failing is only in the Entering in, that Man suffereth the Devil to detain 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: † Rom. 3. 28. 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, than the fair Lily blossometh out of it: not only a Spirit, but the Virginlike 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 virginlike life, out of the half 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 Man's and Woman's Death, must be Queen of Heaven. 78. One only Generation or sex, not two; one only 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 Christ's Sprouts, his branches, his children, and God is the Father of as all, and also of Christ, * Acts 17. 28. In him we live and Move and are. 81. We bear Christ's Flesh and blood in us, if we do but come to the New Birth, for we become regenerated in Christ's 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 ourselves, 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 life's 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 Husk only, viz: the Shell wherein the Seed or Kernel lieth. 85. Out of the Old Essence must the New Man in God's blessing sprout forth, as the blade out of the Grain, or Corn, as Christ teacheth us. 86. * Note. Therefore must the Essence be injected into God's Anger, must be persecuted, afflicted, plagued, scorned, and lie under the Cross: for the New Man must sprout forth out of God anger fire, he must be Tried in the Fire. 87. We were fallen home to the Angers Essence; but the Love of God set itself 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 retained the Husk, viz: the perished corrupt Man, understand the Earthly source or quality; and the Love retained the New Man. 89. Therefore can no Man besides, shed heavenly Blood, the Earthly Mortal Blood only; for, Christ, who was conceived without Man and Woman, he only could do it; for, in his heavenly substantiality there was no Earthly Blood. 90. But yet he did shed his heavenly blood under or among the Earthly, that he might deliver us poor Earthly Men from the fierce wrath. 91. For, his heavenly blood must in its blood shedding mix itself 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 blood. 92. He gave his life for us, into Death, he went for us, into Hell, into the source or quality of the Father's 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 after him, he hath indeed broken and destroyed death, and quenched the Anger; yet if we will be conformable to his Image, than we must follow him into his Death, * Mark. 10. 21. 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 New: the old is to be given up to the Anger, for, the New Man blossometh up out of the Anger, as the Light shineth out of the Fire. 96. Thus the Old Adam must be Wood or Fuel for the Fire; that the New may sprout forth in the Light of the Fire; for it must subsist in the Fire. 97. That is not Eternal, which cannot subsist in the Fire, and which ariseth not out of the Fire. 98. Our Soul is out of God's Fire, and the Body out of the Lights Fire. 99 But, understand always, by the Body, an inanimate substantiality, which is no Spirit, but an Essential Fire. 100 The † The Spirit of the Soul. Spirit is much higher; for its Original is the fire of the fierce wrath of the fierce wrathful source or quality, and its right life, or Body, which it hath in itself, is the Light of the Meekness; that dwelleth in the Fire, and giveth to the Fire its meek sustenance or body, else the Fire would not subsist; it will have sowewhat to Consume. 101. For, God the Father saith also; I am an angry zealous jealous or fierce wrathful God, a Consuming fire; and yet calleth himself also, * Deut. 4. 31. Jer. 3. 12. a merciful loving God, according to his Light, according to his Hertz, and therefore he saith; Barm-hertz-ig. Heart, Warm-heart-ed: or Merciful. 102. For, in the Light the water of Eternal Life becometh Generated; which quencheth the fire and the fierce anger of the Father. The Thirteenth Chapter. Of the twofold Man, viz. of oh Old and New Adam, as of two sorts of of Men; How the Old and Evil behaveth itself towards the New: What Religion Faith and Life each of them leadeth, and what each of them understandeth. 1. ●ALl whatsoever, concerning Christ, is in the Old Adam taught, written, preached, or Spoken, he it from Art or how it will, it is out of or from Death, and hath neither understanding nor Life, for the Old Adam without Christ is dead. 2. It must be the New, which becometh generated out of the Virgin, that must do it; that only understandeth the Word of Regeneration, and, * Joh. 10. 2. entereth into the sheepfold at the Door of Christ. 3. The Old Adam will climb up into it through Art and searching or Speculation; it supposeth Christ may sufficiently be apprehended in the Letter; he who hath learned Arts and Languages, and hath read much, is called and Instituted by Christ to Teach; the Spirit of God must Speak through his Preaching, though, likely, he is but the perished Corrupt Old Adam only. 4. But Christ saith; † Joh. 10. 1. They are Thiefs and Murderers, and come only to Rob and steal: he who goeth not in at the door of the sheepfold, but climbeth up some other way, he is a Thief and a Murderer. 5. Further he saith; * Joh. 10. 7. 9 I am the door to the sheep, he that entereth in through me, shall find Pasture, and the sheep will follow him: * Mat. 12. 30. for whosoever is not with me is against me. 6. A Teacher should and must be generated from or born of Christ, or else he is a Thief and a Murderer; and standeth there to Preach only for a † Or a Living. Belly full; he doth it for Money and honour sake; he teathe his own Word, not God's word. 7. But if he be Regenerated out of Christ, than he teacheth Christ's word; for he standeth in the Tree of Christ, and giveth his Sound out of the Tree of Christ wherein he standeth. 8. therefore it is, that there is so much strife and Opposition upon Earth, because Men † 2 Tim. 4. 3. heap up Teachers to themselves, according as their Ears do Itch, after what the Old Evil Adam pleaseth to Hear, after what serveth to his climbing up and fleshly pleasure and voluptuousness, what serveth to his Might and Pomp. 9 O ye devil's Teachers, how will you subsist before the Anger of God. 10. Why do you Teach, when you * Jer. 23. 21. are not sent from God? ye are sent from Babel, from the Great Whore, from the Mother of the Great Woredoms upon Earth, ye are not born of the Virgin, but of the perfidious Adulterous Woman. 11. For ye not only ‖ Col. 2. 8. Teach humane Traditions, and fictions; but ye also persecute the Teachers that are sent; which are borne of Christ. 12. Ye strive about Religion; and yet there is no strife at all in Religion: * 1 Cor. 12. 4. There are manifold Gifts, yet it is but one Spirit that speaketh. 13. As a Tree hath many Branches; and the fruit many several Forms, and one doth not look altogether like another; also as the Earth beareth manifold herbs and blossoms, and the Earth is the only Mother to them; thus it is also with those who speak, out of or from God's Spirit. 14. Every one speaketh out of the Wonders of his Gifts, yet their Tree and soil upon which they stand, is Christ, in God. 15. And ye Spirit- Binder's, will not endure that, ye will stop the Mouth of your Christ, whom yet yourselves Teach with your Earthly Tongue; unknown; from the Pulpit; and bind him to your Laws. 16. O! alas! the true Church of Christ hath no Law: Christ is the Temple or Church into which we must Enter. 17. The Heaps of stone, make none, New Men; but the Temple, Christ, wherein God's Spirit teacheth; that awakeneth and raiseth up the half dead Image that it beginneth to sprout forth. 18. They avail all alike: God asketh not after Art, not fine eloquent Expessions: but whosoever cometh to him, he will not thrust him away or reject him. 19 † 1 Tim. 1. 15. Christ is come into this world, to call and save poor sinners. And Isaiah saith: † Isai. 42. 19 Who is so simple as my Servant. 20. Therefore the Wit and wisdom of this World doth it not, it maketh only Pride and Pust up Reason, it will out aloft, and willeth to rule and domineer. 21. But Christ saith, † Mat. 10. 37. He that jeaveth not House, and Land, Goods, Luk. 14. 26. Money, Wife, and Child, for my Names sake, is not worthy of me. All whatsoever is in this world, must not be so loved as the dear highly precious Name JESUS. 22. For all whatsoever this World hath, is Earthly; but the Name JESUS heavenly; and out of the Name JESUS we must become Regenerated out of the Virgin. 23. Therefore the Child of the Virgin standeth against the Old Adam, he presents or showeth forth himself, with or by desires of Temporal pleasures and Voluptuousness, honour, power, might and Authority, and is a fierce wrathful Dragon, which only willeth to devour, as the Revelation of John representeth him to be a Cruel horrible Dragon. 24. ‖ Rev. 12. 1. 5. The Virgin's Child standeth upon the Moon; and weareth a Crown with * Six heavenly and six Earthly. See the Threefold life. ch. 9 verse 73. Twelve Stars; for it treadeth the Earthly, viz: the Moon under its feet: It is Sprouted out from the Earthly Moon, as a blossom out of the Earth, and therefore the Virginlike Image standeth upon the Moon. 25. Against which, the fierce wrathful Dargon, casteth forth his streams of Water, † Rev. 12. 15. and would fain continually, drown the Virginlike Image, * Rev. 12. 16. but the Earth cometh to help the Woman; and swalloweth up the stream and flood of water, and bringeth the Woman into Egypt. 26. That is, the Virginlike Image, must suffer itself to be put into Egypt, into Bondage and servitude; and the Earth, viz: the fierce wrath of God; Covereth the virginlike Image; it devoureth the streams of the Dragon. 27. Although the Dragon with his abominations overwhelmeth the virginlike Image, and reproacheth, slandereth, and despiseth it; yet that hurteth not the Virgin's Child; for, the fierce wrath, taketh the reproach and slander, which is cast forth upon the Child, to itself; for, the Earth always signifieth the fierce wrath of God. 28. Thus the Virgin's Child standeth upon the Earth, as upon the Earthly Moon, and must continually fly into Egypt before the Dragon; it must here be only under the Bondage and Servitude of Pharaoh. 29. But it standeth upon the Moon, not under the Moon: the Prince Josua or JESUS, bringeth it through Jordan into Jerusalem: it must only through Death go into Jerusalem, and leave the Moon. 30. It is but a Guest in this World, a stranger and Pilgrim; it must wander through the Dragon's Country; and when the Dragon casteth forth his streams upon it, it must bow down and pass under the Cross; and then the Anger of God receiveth the Dragon's fire to it. 31. It is known to us, that the Old Adam knoweth and understandeth Nothing of the New, it understandeth all things, in an Earthly manner: it knoweth not where nor what God is; it flatters itself, and ascribeth honesty and holiness to it. 32. It supposeth it serveth God, and yet serveth but the Old Dragon, it Offereth Sacrifice, and yet its heart hangeth to the Dragon, it will suddenly be honest, and with the Earthliness go into heaven. 53. And yet it despiseth the Children of Heaven, whereby it declareth, that is a stranger in Heaven: it is only, a Lord upon Earth, and Devil in Hell. 34. Among such Thorns and Thistles, must God's Children grow, they are not known in this World, for the Anger of God Covereth them. 35. A Child of God also * Note. Note. Knoweth not himself aright; he seeth only the Old Adam which hangeth to him, which will always drown the virgin-child. 36. But if the virgin Child conceive a glimpse in the * The mercy of God, viz▪ the Holy Earth, the Eternal substantiality, the Body of Christ. Holy Ternary, than it knoweth itself, when the Noble fair Garland or Crown of Victory is set upon it, there must the Old Adam first look back, and knoweth not what is done to him. 37. He is indeed very Joyful: like one that danceth to an Instrument of Music when that Ceaseth sounding, his Joy hath an End, and he remaineth to be the Old Adam; for he belongeth to the Earth, and not to the Angelical World. 38. So soon as it cometh so far with a Man, that the virginlike Image, beginneth to sprout forth out of the Old Adam, so that a Man giveth up his Soul and Spirit into the Obedience of God, than the strife with him beginneth: then the Old Adam in the Anger of God striveth with the New Adam. 39 The Old, will be Lord in flesh and blood, also the Devil cannot endure the virginlike Branch, for he dareth not to touch it; but the Old Adam may touch infect and possess it. 40. Because his own dwelling in the Darkness of the Abyss pleaseth him not, therefore he would fain dwell in Man, for he is an Enemy to God, and hath † Extra. without Man, no authority. 41. Therefore he possesseth Man and leadeth him according to his pleasure into the Anger and fierce wrath of God, wherewith he scorneth God's Love and Meekness; for he supposeth still, seeing he is a fierce wrathful fire-source or quality, that he is higher than the Humility, being he can go so terribly. 42. But being he dare not touch the virginlike Branch, therefore he useth sublime subtle Craft, knavery and wickedness, and destroyeth it, so that it is not known or acknowledged in this world: * Note. else too many such little branches might grow in his supposed Country, for he is wrath, & an Enemy to them, he bringeth his Proud Ministers or Officers, and P●●gurs, with scorn, upon that man, so that he is persecuted, despised and held a Fool. 43. And this he doth through the Reason-Learned wise world, through those who call themselves shepherds or Pastors of christ, upon whom the world looketh; that so the Holy Lily branch may not be known: else men might observe it, and too many such branches may grow for him: and then he should lose his Dominion among Men. 44. But the Noble Lily Twig or Branch, groweth in Patience and Meekness, and taketh its Essence power and smell out of the Soil of God, as also, out of Christ's becoming Man or incarnation; for Christ's Spirit is its Essence; God's Substance is its Body. 45. Not out of any strange or Heterogene property, but out of its own, included and shut up in Death, and in Christ, Sprouting, Essence; groweth the virginlike Lily Twig or Branch: It seeketh not nor desireth the fariness or excellency of this world, but of the Angelical world. 46. For, it also groweth not in this world in the Third Principle, but in the Second Principle in the Paradise-world: and therefore there is great strife in flesh and blood in the outward Reason. 47. * Note. The Old Adam knoweth not the New, and perceiveth that it withstandeth and opposeth him; it willeth not what the Old, willeth; it continually leadeth the Old to abstinence, which causeth woe to the Old, The Old willeth only to have pleasure, voluptuousness and temporal honour; it Cannot endure the Cross and Contempt. 48. But the New is well pleased, that it shall bear the Marks ‖ Mahlzeichen. or Prints of the wounds of Christ, * Rom. 8. 29. That it should become conformable to the Image of Christ. 49. Therefore the Old goeth often very mournfully about, when it seeth it must be a fool, and yet knoweth not how it befalleth him, for he knoweth not Gods will. 50. He hath only the will of this world, what there flattereth fair, he willeth to have that; he would fain be Lord continually, before whom, Men must bow or stoop. 41. But the New boweth itself before its God, and desireth nothing, also willeth nothing, but it panteth after its God, as a child after its Mother; It casteth itself into the bosom of its Mother, and giveth its body up to its heavenly Mother, into the Spirit of Christ. 52. It desireth the food and Drink of its Eternal Mother, and it Eateth in the bosom of the Mother, as a child in the body or womb of the Mother eateth of its Mother. 53. For, so long as it is covered in the Old Adam, so long it is yet in the becoming Man or Incarnation; but when the Old dyeth, than the New becometh Generated or born forth out of the Old. 54. It leaveth the Vessel, wherein it lay, and became a virginlike child, ●o the Earth, and to the Judgement of God, but it becometh born or brought forth as a blossom in the Kingdom of God. 55. And then when the Day of Resteration shall come, all his * Note. Note. Rev. 14. 13. Works, which he hath wrought Good, within the Old Adam, shall follow after him; and the Evil or Malignity of the Old Adam shall be burnt up in God's fire, and be given to the Devil for food. 56. Now saith Reason: being the New Man in this world, in the Old, is only in the becoming Man or Incarnation, than it is * Note. not PERFECT. 57 This is no otherwise then as with a child, where the seed with two Tinctures, viz: the Masculine and Feminine is sown, the one in the other, and a Child cometh out of it. 58. For as soon as a Man Converteth, and turneth himself to God † Math. 22. 37. with heart, Mind, thoughts and will; and goeth out from his wicked ways, Luk. 18. 27. and giveth himself up wholly sincerely and Earnestly, into God; Note. then, in the fire of the soul in the old perished or Corrupted Image, the Impregnation beginneth. 59 And the Soul apprehendeth in itself, the Word, that moved itself in Mary, in the Centre of the Holy Trinity, which in Mary, with the Modest highly blessed heavenly Virgin, the wisdom of God gave in itself into the half dead Virgin, and became a True Man. 60. That very Word, which in Mary, in the Centre of the Holy Trinity, moved or roused itself, which united or Espoused itself with the half dead shut up virginity; apprehendeth the Soulish Fire; and then instantly, in the Souls Image, viz: in the souls Light, in the Meckness, viz: in the shut up virginlike wisdom, the Impregnation beginneth. 61. For, Man's love-Tincture apprehendeth God's Love-Tincture; and the seed is sown in the Holy Spirit in the Souls Image; as in Our Book of the Threefold Life of Man is written at large. 62. Now behold! When the virginlike Marks, in God's love, appear; then may this twig or branch be born; for in God ALL is PERFECT. 63. But being it sticketh covered in the Old Adam, and standeth only as it were in the Essence as a ●●●d, therefore there is great danger concerning it: for, many attain this Twig or Branch first at their last End. 64. And though indeed he hath brought it along with him out of his Mother's body or womb, yet it becometh perished or corrupt, and broken, and made earthly, by many. 65. Thus it goeth also with the poor sinner, when he repenteth, but afterwards becometh an Evil Man, it goeth with him as befell Adam, who was a fair Glorious Image Created and highly Englightned from God. 66. But when he suffered Lust to overcome him, he became Earthly, and his fair Image became captivated in the Earthly source or quality in the Anger of God; and thus it goeth continually. 67. But this we say: according as we have received enlightening in the Grace of God, and have wrestled much for the Garland; that they that in the Earnest continue steadfast or Constant, till his Twig or Branch, get a Bud or little blossom, his Twig or branch will not easily be broken in one or more storms: for that which is weak, hath also a weak life. 68 We speak not thus in or as concerning the Deity, but Naturally it is thus, and indeed also all is done Naturally; for the Eternal hath also its Nature, and the one doth but proceed out of the other. 69. If this world bade not been poisoned by the Malignity and fierce wrath of the Devil, than Adam had continued in this world in Paradise, and there would have been no such fierce wrath in the Stars and Elements. 70. For the Devil was a King and great Lord in the place of this world, and he hath awakened the fierce wrath. 71. God therefore created the Heaven out of the midst of the Waters, that the fiery Nature, viz: the fiery Firmament, might be captivated with the water-Heaven, that its fierce wrath might be quenched. 72. Else, if the water should be gone or pass away, Men would plainly see, what would be in this world, nothing else but a cold stern harsh astringent and fiery burning: yet only Dark, for there could be no Light; for, the Light subsisteth merely in the Meekness: so there can also be no shining fire, except it have meek substantiality. 73. Therefore it is known to US, that God hath burned the heavenly substantiality into water, which was done Naturally. 74. When God the Father moved himself, and the Devil fell, who would be a fire-Lord over the Meekness; then there was such a Bolt thrust in before his poisoned Malignity: so that now he is God's Ape or Mimic, and not Lord, a raver and fulfiller in the Anger-source or quality. 75. Therefore being we know this; that we are environed with the Anger, we should have a care of ourselves, and not so slightly and meanly Esteem ourselves: for we are, not only from this world, but also in like manner, from the divine World, which standeth hidden in this world, and is near us. 76. We can live and be in Three worlds at once; if we sprout forth with the virginlike Image, out of the Evil life. 77. Eor, we live in the first Principle, in the fire-world in the fire, as to the Essential-soul, viz: as to the fire-source or quality, in the Centre of Nature of Eternity. 78. And then, with the right pure Virgin Image, we live in the Light-flaming, Paradise-world, although in the place of this world the same is not manifest, yet in the virgin Image in the Holy Spirit, and in the word that dwelleth in the virginlike Image, becometh known. 79. And then Thirdly, with the Old Adam, we live in this Corrupted sickly world with the Devil in his kindled sickness or Longing: therefore it is said be Watchful, † Note. 1 Pet. 5. 8. or Circumspect. 80. Christ saith: * Mat. 10. 16. Be simple as Doves, and subtle as Serpents, take heed to yourselves. 81. In God's Kingdom we need woe subtlety, we are only Children in the bosom of the Mother; but in this world we must be watchful, or Circumspect, or look to ourselves. 82. We carry the Noble Treasure in an Earthly Vessel; it is soon done, to loose God and the Kingdom of Heaven, which after this time is more to be attained. 83. We are here in the soil and in the seed; we stand here in the growing, if it fall out that the Stalk be once broken, yet the root is there still, so that another stalk may grow. 14. Here, the Door of Grace standeth open to Man, there is no sinner so great, but if the Convert, he may be regenerated, or new born out of the Evil Malignity. 85. But whosoever wilfully and obstinately casteth his root into the Devil's Mire and as to his growing or sprouting out again, despairs or † Note. resloves against it: who will help him, that will not himself be helped also God will not have him, who himself will not. 86. But if in his will he converts to God, than God will have him: for he which willeth in God's Anger, him will God's anger have; But he which willeth in the Love, him will God's love have. 87. Paul saith: † Rom. 6. 16. To whom you give yourselves as Servants in Obedience; either of sin to Death, or of the Obedience of God to righteousness: its Servant ye are. 88 The wicked is to God an acceptable * 2 Cor. 2. 16. savour in the Anger, and the Holy or Saint is an acceptable savour in his Love. 89. But can a Man make of himself what he will? he hath both before him: the fire and the Light: will he be an Angel in the Light, than God's Spirit in Christ helpeth him to the Society of the † Engel-schaar. Angelical Quire. 90. * Note, ye disputers about freewill. But, will he be a Devil in Fire, than God's Anger and fierce wrath helpeth him, and draweth him into the Abyss to the Devil: he getteth his * Or Mind, inclination, or propensity. Ascendent, which he hath a longing or Lust unto. 91. But if he breaketh the first longing or Lust, and entereth into another, than he getteth another * Or Mind, inclination, or propensity. Ascendent, but the first hangeth exceedingly to him, it willeth continually to have him again. 92. Therefore must the Noble Grain often stand in great pinch, it must suffer itself to be pricked with Thorns, for † Gen. 3. 15. the Serpent continually stingeth the woman's seed, viz: the virgin-Child in the Heel, the sting of the Serpent sticketh in the Old Adam, it continually stingeth the virgin-child in the Mother's body or * Note Womb, in the Heel.. 93. Therefore the life in this world, is with us poor captive Men, a valley of Misery, full of anguish, Crosses, cares, sorrow and troubles: we are here strange Guests, and are upon the Path of our Pilgrimage. 94. We must wander through great dismal wild desert Corners; and are environed with Evil Beasts, with Adders, Serpents, Wolves, and very horrible beasts, and the Evillest Beast, we carry in our Bosom. 95. Our fair little Virgin, standeth in that Evil desert Den or stable of Beasts, as a lodging. 96. But we know and say this with good ground; that when the Noble Twig or Branch groweth, and becometh strong: then in that Man, the Old Adam must be Servant: must go behind, and often do what it willeth not: he must often suffer the Cross, scorn, reproach and Death, and that he doth not willingly. 97. But, the virginlike Image in Christ subdueth him, for it will readily and with Joy follow after Christ its Bridegroom, and be conformable to him in the Cross and tribulation. 98. And we may well say this also: that indeed none become Crowned with the virginlike * Rev. 12. 1. Crown, which the woman, in the Revelation of John, weareth; with Twelve Stars, viz: with the six Spirits of Nature, heavenly, and with the six Spirits Earthly; unless he stand in the streams of the Dragon, and fly along into Agypt, viz: under the Cross in the Plagues of Egypt. 99 He must † Luk. 14. 27. Note. bear Christ's Cross; and put On Christ's Thorney Crown, suffer himself to be mocked, abused and scorned; if he will put on Christ's and the Virgin's Crown, he must first bear the Thorney Crown, if he will put on the Heavenly. 100 We present to the Enlightened still a secret Arcanum to be known; that when the Pearl becometh lowen; he than first putteth on the Crown in the Holy Ternary, with very great Joy and honour before God's Angels and all † Ne'er. holy Virgins, and there is very great Joy therein. 101. But that Crown hideth itself again; for in that place, God becometh Man: How then can there be but Great Joy? 102. The Old Adam danceth for Company, but as an Ass after the Harp: but the Crown is laid by, in the becoming Man, or Incarnation. 103. Wilt thou now be a Conqueror, than thou must, in the footsteps of Christ, fight with the Old Ass also, against the Devil. 104. If thou overcomest, and wilt be acknowledged and received for a victorious Child of God; then will the woman's Crown with the Twelve stars be set upon thee, thou shalt wear that, till the virgin be born out of the Woman, out of thy death, or with thy Death; that shall put on the † Note. Threefold Crown of the Great honour and Glory in the Holy Ternary. 105. For, while the virginlike Image lieth yet shut up in the Old Adam, it attaineth not the Angels-Crown; for it standeth yet in great danger and hazard. 106. But when it is born, with the dying of the Old Adam; and Crept forth out of the husk or shell; than it is an Angel: and can perish * Note. Note. no more, and then the right by-laid Crown wherein God became Man, will be set upon it. 107. But it retaineth the Crown of Twelve Stars also for an Eternal † Or Ensign. Mark, for it shall not be forgotten in Eternity, that God, in the Earthly Woman, hath again unshut the virginity, and is become Man. 108. The six Earthly Marks shall stand for an Eternal Wonder, and be an Eternal Song of Praise, that God hath delivered us out of Necessity and Death. 109. And the six heavenly Marks shall be our Crown and Honour or Glory, that we with the Heavenly have overcome the Earthly. 110. Thus shall the Marks of victory remain standing in Eternity, in which it shall be known, what God hath had to do with the Humanity; and, how, Man is the greatest Wonder in Heaven; at which the Angels highly rejoice. The Fourteenth Chapter. Of the New-Regeneration; in what Substance Being and Property, the New-Regeneration, viz: the Virgin-Child, standeth, while it yet sticketh in the Old Adam. 1. BEing we swim in this miserable Sea, in this Earthly flesh and Blood; and are become of an Earthly source or quality; wherein we lie shut up in the dimness in the Glimmering; therefore let not the Noble Mind cease to search concerning its true Native Country: into which it is to go. 2. It continually saith: where is thy God? or when shall it come to pass, that I may see the Countenance of God? where is my † The Newman. Noble Pearl? where is the virgins-Child; I see it not yet; how is it with me, that I am so anxious about that which yet I cannot see? 3. I find indeed, the great longing and desire after it; but cannot see, where my heart might rest. 4. I am yet continually as a Woman, which would fain bring forth: how fain would I see my fruit, which is promised me from my God. 5. There is a Continual longing for the Birth, * Psal. 19 2. one day calleth another, the Morning to the Evening, and the Night to the Day again, and hopeth in the Abstinence; when once the clear Morning Star will arise, which will give rest to the Mind. 6. And it is with it, as with a Woman, that laboureth for the Birth; that continually hopeth for the discovery, and waiteth for it with longing and groaning. 7. Thus my beloved, Children of God, it goeth with us, we suppose that we are far off from it; yet thus we stand in the Birth; we generato thus in great groaning in anguish; and know not the seed which we generate; for it lieth shut up. 8. We generate not as to this World; how will we then see the fruit with the Eyes of this world? neither doth the fruit belong to this world. 9 But seeing we have attained the True knowledge of this Matter, not as to the outward Man, but as to the Inward; therefore we will portray it in a similitude, for the Readers sake, and for our Refreshment. 10. If we would consider ourselves, how we are so twofold, with a Twofold Mind, Thoughts, senses and will, we can not better come to the knowledge thereof then by considering the Creature or Creation. 11. We see a rude stone lying on the ground, and in many of them, there is the best Gold, and we see plainly how the Gold glisters in the Stone, but the stone is inanimate, and knoweth not that it hath such Noble precious Gold in it. 12. So also we; we are Earthly▪ Sulphur, but we have an Heavenly Sulphur in the Earthly, wherein each is its own by itself. 13. Indeed, during this life time, they are one among another, but they qualify or operate not together, one with the other, the one is the * Note. conteiner and dwellinghouse of the other. 14. As we see in Gold, that the rude drossy stone is not the Gold, but is only its receptacle that containeth it; also it's rude drossiness doth not afford the Gold; but the Tinctura solis, or Tincture of Sol affordeth it in the rude Stone. 15. But the rude Stone is the Mother, and Sol is the Father, for Sol impregnateth the rude stone, because it hath the Centre of Nature, out of which Sol hath its Original. 16. If we would go on into the Centre, we would set it down: but seeing it is sufficiently explained in the other writings we let it alone here. 17. But so it is also with Men; the Earthly Man is signified by the rude drossy Stone: Sol signifieth the Word which became Man, which impregnateth the corrupted perished Man. 18. The cause is this: the Corrupted perished Man is indeed Earthly he hath the Eternal Centre of Nature, he longeth after God's * Word or Newman, viz: the heavenly Gold. Sol▪ for in his Creation Gods Sol, was taken along to his Substance. 19 But now the rude Stone hath overgrown the Gold, and hath swallowed it up into itself, so that the Gold is intermixed with the rude drossy Sulphur: and cannot escape the rude Sulphur, unless it be cleansed in the fire, so that the rude drossiness be melted away, and then Sol remaineth alone. 20. Understand this of Dying and consuming, therein the rude drossy Earthly flesh, is melted away, and then the virginlike spiritual flesh, remaineth alone 21. Understand us aright, what we mean; we speak the precious and sublime Truth, as we know and understand it. 22. The Newman is not only a Spirit: He is even Flesh and Blood, as the Gold in the stone is not only Spirit, it hath a Body, but not such a one as the rude drossy stone is; but a Body, which subsisteth in the Centre of Nature, in the Fire. 23. Whose Body, the fire cannot Consume, and that, because the Gold hath another Principle. 24. Dost thou know this thou Earthly Man? No, It justly remaineth Mute in silence: for the Earth is not worthy of the Gold, though indeed it carrieth it, and also generateth it. 25. So also the earthly Man, is not worthy of the Jewel, which he carrieth, and though indeed he helpeth to generate it, yet he is but dark or dusky Earth, in respect of the virgin-child, born of God. 26. And as the Gold hath a true Body, which lieth hidden and captive in the rude drossy stone: so also the virginlike Tincture in the Earthly Man hath a true real Heavenly divine Body in flesh and blood. 27. But not in such flesh and and blood as the Earthly: It can subsist in the Fire, it goeth through Stone and Wood, and is not apprehended; as the Gold presseth through the rude Stone and breaketh it Not, neither doth it break or destroy itself. 28. Thus it is also with the Earthly Man: when he conceiveth the Word of life, which became Man in Christ, than he conceiveth it in the perished Sulphur of his flesh and Blood, in the virginlike Centre which was shut up in Death; wherein Adam was a virgin like Image: wherein the wild Earth enveloped, his Gold of the clear Divine Substantiality; so that the heavenly must stand in Death in the Centre of the Fire: In that very Centre, I say. 29. And in that very Centre, the Word of Life moved itself, which became Man in Mary, and therein, the Substantiality shut up in Death, attained a living Tincture. 30. And then the Noble Gold, viz: the heavenly substantiality in Death, began to sprout forth, and had instantly in itself the Holy Spirit in the word of Life, which * Note. there proceedeth from the Father and the Son, and maketh the wisdom, viz: the heavenly Virgin, as a Looking-Glass of the Express Image of the Deity, as a pure Sulphur for itself; a pure flesh and blood wherein it dwelleth. 31. Not earthly Essence, but divine Essence, out of the heavenly Substantiality. 32. This is * Note. Joh. 6. 54. the true real Flesh and Blood of Christ; for it groweth in Christ's Spirit in the word of Life, which became Man, which broke or destroyed Death, wherein the divine Tincture sprouted again, and generated substance out of itself. 33. For all is generated and proceeded out of Gods desiring: But if God be a fire and also a Light, than it is sufficiently knowable to Us, out of what every thing is proceeded. 34. Yet we cannot by any means say otherwise, then that out of the Good and richly amiable; Good is proceeded. 35. For, a Good-desiring will, conceiveth in its † Note. Imagination, its like; it maketh that, through the hunger of its desiring like itself. 36. Thus it is knowable to us, that being the Deity hath * Or longed. pleased to have a Looking-Glass, an Image of its like; that the divine longing, Pleasure or Placet, would also in its impregnating, have the Good and Most lovely, to be generated in its desirous will, a right similitude, according to the Good, according to the clear bright Deity. 37. But that the Earthly hath intermixed itself therewith; that is the fault of the desirous Anger, viz: of the fire; the fault of the Devil who with his Imagination kindled it. 38. Thus also it is highly knowable to us, That God * Note. would not forsake his own, his very best and loveliest of all, which he Created to his likeness, into a Creaturely substance. 39 He rather became himself, such a one as he had Created, that he might generate or bring forth the perished or corrupted out of perdition or Corruption again, and put or change it into the Best, wherein he might Eternally dwell. 40. And we say with good ground, that God himself dwelleth Subsistingly in the New Man, not through a Glimpse or a strange Glance or appearance, but substantially, yet in his own Principle. 41. The outward Man, toucheth or apprehendeth him not. 42. Also, the flesh and Blood of the Newman, * Note. Note. is not God. It is heavenly Substantiality; God is Spirit; God doth not perish or Corrupt, though plainly the Substance perisheth or Corrupteth: thus God remaineth in himself. 43. He needeth no going away, for he useth also no going or Entering in. 44. But he manifesteth himself in Flesh and Blood; it is his longing pleasure, to possess a similitude. 45. And thus if we rightly know ourselves, and go according to it; we then find, that, Man, understand the whole Man, is a right similitude of or according to God. 46. For, according to the Earthly life and Body, he is of from this world; & according to the virginlike Life and Body he is from heaven. 47. For, the virginlike Essence, hath heavenly Tincture, and maketh heavenly Flesh, in which God dwelleth. 48. As, the Gold in the Stone hath another Tincture than the rude drossy stone; and that very Tincture hath another Body: Every, Body, cometh to be out of its own Tincture. 49. As therefore we know, that the Earth is become generated from ●he fierce wrath out of the Centre of the harsh astringent hellish fi●e, viz: Of the Cold Fire: out of the Sulphur, of the Stern severity in the Anguish to Fire: as is mentioned in the Book of the Three Principles. 50. Thus also a good Corpus or Body, cometh out of a Good Essence, for the Essence * Note. maketh the life; and yet itself is not the Life: the Life ariseth in the Principle, as in the Fire; be it in the Cold or in the Hot, or in the light Fire; each is a Principle of its own, and yet is not severed. 52. Thus we will now with good Ground of Truth, speak and say, concerning the Humanity, with clear plain and unveyled words, not from supposition or Opinion, but from our own true knowledge in the enlightening given us from God. 52. First, that the new Regenerate Man; which lieth hidden in the Old, as the Gold in the Stone: hath a heavenly Tincture, and hath divine heavenly flesh and Blood on it, 53. And that the Spirit of that Flesh, is no strange Spirit but its own, generated out of its own Essence. 54. Secondly: And then we also clearly know and say; that the Word which in Mary became Man, is the first Ground to the beginning Tincture in the Sulphur: and plainly know, that Christ's Spirit which filleth heaven in All places, dwelleth in that very Tincture. 55. Thirdly, we manifestly know, that this heavenly Flesh is Christ's Flesh, in which the Holy Trinity dwelleth undivided. 56. Fourthly; we apparently know, that it is possible, that, that very flesh and Blood in the Time of the Old Adam, can through Imagination become perished or Corrupted again, as came to pass in Adam. 57 Fifthly; we say, that the Deity in the perishing or Corrupting, doth not depart or go away, also is touched with No Evil. 58. For, that which looseth the Love of God; that falleth home to the Anger: what falleth out from the Light, that catcheth the fire: and the Spirit of God remaineth to itself unperished or uncorrupt. 59 Sixtly; That, the possibility to the New-Birth, is, in all Men, else God were divided, and not in one place as he is in another. 60. And herein we exactly know, that, Man, is drawn, by the Fire and the Light; to which he inclineth with the Beam of the Balance, into that he falleth; and yet he may in his life time, raise up the Tongue of his Angle or Beam, aloft again. 61. Also, that the Holy clear Deity, willeth no Evil; it also willeth no Devil, it hath desired none, much less to have any man be in Hellin the Anger of God. 62. But seeing there is no Light without fire; therefore it is sufficiently knowable to Us, how the Devil hath through Imagination gazed or reflected himself on the Anger-fire, as also all men that will become Damned; they will not suffer themselves to be remedied, but themselves fulfil the Greedy fire-source or quality; they suffer themselves to be drawn, and yet can well stand. 63. Seventhly, we say; That the true Temple, wherein the Holy Ghost preacheth, is in the New-Birth; 64. That all is Dead Crooked and Lame, which teacheth not out of God's Spirit. 65. That the Holy Spirit mixeth not itself in the sound of the Mouth of the wicked: That no wicked Man is Christ's shepherd. 66. For, although, in the Holy, or Saints, the Clock cometh to be struck with or by the voice of the wicked; it would indeed be done by the Cry of a Beast, if its noise were intelligible, and did sound the most precious Name of God. 67. For as soon as the Name of God is mentioned, and giveth a sound, then instantly the other sound catcheth it, viz: in that place wherein it is sounded, as, in the holy Soul. 68 But no wicked awakeneth, or raiseth up another wicked, out of Death; for, that cannot be; they are both in the Anger of God, and lie yet shut up in Death. 69. Had we ourselves been able to have risen up out of Death, than had God's heart not needed to have become Man. 70. Therefore we say with Certain Ground: * Note. That only that very word, which there is become Man, awakeneth or raiseth up the poor sinner out of his Death; and generateth him to Repentance and to a new life. 71. Therefore all Preachers or Criers, that are wicked or ungodly, are not profitable in the Temple of Christ; but those that have Christ's spirit, † Note. they are his shepherds. 72. We clearly know and say, That all Teachers which give out themselves for Christ's servants and Church-Ministers, and that for their Bellies and honour sake, and yet are Unregenerate; are the Antichrist and the Woman in the Revelation of John, upon the Dragon. 73. We say; That all Tyranny and self usurped power and Authority, wherewith the miserable are squeezed, Oppressed, drunk up, vexed and tormented, is that abominable Horrible Cruel Beast, upon which Antichrist Rideth. 74. We know and say; that the Time is near; and the Day Dawneth or breaketh, wherein † Rev. 19 20. Note. this Evil Beast with the Whore, shall go into the Abyss. Amen hallelujah Amen. The second Part of the Book of the Incarnation, is concerning The Suffering, Dying, Death, and Resurrection, of CHRIST And How we must enter into, Christ's Suffering Dying and Death and Rise again with and through him out of his Death, and become conformable to his Image, and Eternally Live in Him. Written In the Year 1620. in the Germane Tongue. By Jacob Behme THE Teutonick Philosopher, Dwelling at Gerlitz. LONDON, Printed by J. M. for Lodowick Lloyd, at the Castle in Cornhill, 1659. Of CHRIST'S Suffering, Dying, Death, and Resurrection. And How we must Enter into, Christ's suffering, dying, and Death, and arise with and through him, out of his Death; and become like his Image, and live in him Eternally. The First Chapter. Of the Eternal Beginning, and of the Eternal End. 1. Reasons, Objection. OUtward Reason saith: were it not sufficient that God became man in US; wherefore Must Christ suffer and Die. 2. could not God then thus introduce Man into Heaven with the New Birth? Is not God Omnipotent enough to do what he will? 3. What pleasure hath God in Death and dying? that he hath not only suffered his Son to die on the Cross, but that we all must Die also? 4. If then God hath by the Dying of his Son, redeemed us, and paid a ransom for us, wherefore then must we also die and perish or be consumed? thus Reason runneth on. Answer. 5. To this Looking-Glass we will have the Antichrist, who calleth himself Christ's Minister, Pastor, or shepherd, invited for a Guest: and all the high-Schools or Universities of this World; with their disputations and Laws; as also all the Children of Christ; who bear Christ Cross: They shall all see the true Ground. 6. Not with this meaning, to contemn any in his Ignorance, but for the true Teaching and Instruction, that every one might seek and find himself. 7. For it will be a very Earnest matter, and concerneth Man, it costeth body and Soul. 8. He ought not at all to flight it; for he that hath this knowledge given him, he hath prepared his Trumpet; It concerneth all Mankind; Note. † Mat. 25. 7. Every one should trim his Lamp. 9 There will be a Great Twofold King Come, out of Two Gates: he is but one Only, and yet two; he hath * Punishment and Grace. Fire and Light; he draweth in both, on Earth and also in Heaven, let this be a Wonder to thee. 10. Dear Children of Christ, when we consider of Death, how we must go through Death into Life, than we find altogether another kind of Life; which cometh out of Death. 11. And we find Instantly, why Christ must have died; and why we must also die in Christ's Death, rise again in him; and with him, and through him, enter into God's Kingdom. 12. If now we would find this, we must then consider the Eternity in the Ground and Abyss, else there is no finding of it: we must only find it where it is. 13. For, out of the Eternal Ground have we, with the Image of God, our original, viz: with the soul and its Image. 14. But are become introduced into the Temporary and Corruptible, viz: into the source or quality thereof. 15. But now the Eternity, viz: the Abyss, is a Liberty without source or * Extra. ●●thout or beyond. quality and therefore we must go again into the Liberty through dying. 16. Yet we cannot say, that there is no Life therein; it is the right Life, which there subsisteth Eternally without source or quality. 17. And we give you it in a True real similitude to meditate and consider of: which indeed is a similitude according to the Kingdom of this world; but if we * Or apply in our Mind and Thoughts. take the divine world to it, or along with it; than it is the Substance itself. 18. You know that our Life consisteth in Fire, for without warmth we live not. 19 Now, the Fire hath its own Centre, it's own Maker in its Circle or Circumference and Extent, viz: the serven Forms or Spirits of Nature. 20. And yet only the First four Forms are acknowledged and accounted to be Nature, viz: the springing source or quality, wherein the fire becometh awakened and struck up, that there be a Principle and life's Circle or Centre there, wherein the † See the 12. Question of the Soul, verse 19 20. & 22. Matter of the burning, maketh itself, in the Spirits or forms, and is also Continually consumed in the Fire. 21. And the Fire giveth forth out of the * Consumptibility. Consumingness, an other that is better, than the First, which maketh the Fire. 22. For, the Fire killeth or mortifieth and devoureth the substance which the fire itself Maketh, understand the Essential Fire, in the forms to Fire: it consumeth that, and giveth out of the Death, a much Nobler and better, which it cannot Consume. 23. And that is demonstrated to you in fire and Light; which is not only the true similitude, but it is the substance itself; only a Man is to distinguish the Principles; It is indeed all a Fire; but distinguisheth itself according to the source or Quality. 24. If we will present this to be understood; it is necessary, that we mention the fires Original: but being we have elsewhere, viz: in the Book of the Three Principles, and in other besides, described it at large, with all Circumstances: therefore here we will set down a brief description, and direct the Reader to the other writings, if he would throughly search out the Seven forms of Nature. 25. The Fire hath Especially Three forms in it to the Centre; and the Fourth form is the fire itself, and giveth the Principle, viz: the Life, together with the Spirit; for in the first Three Forms there is no right Spirit, they are only Essences. 26. Viz: First, the Harsh Astringency, that is the desirous Will; that is the first and Chiefest Form. 27. Secondly, And the Bitter stinging, that is the second Form, a Cause of the Essences. 28. Thirdly: After that, the Anguish, viz: the Circle or Centre of Life: the turning wheel, which catcheth or apprehendeth the senses or Thoughts, viz: the bitter Essences, in itself, and swalloweth them up as it were into Death; and giveth forth out of the Anxious Chamber, viz: out of Death, the Mind, viz: another Centre. 29. Now understand this thus; * Note. In the Eternity, viz: in the Abyss without or beyond Nature, is Nothing but a stillness without substance; it hath also nothing that giveth or affordeth any thing; it is an Eternal Rest, and like Nothing: an Abyss without beginning and End; it is also no limit Circumscription or place, no seeking or finding, or any thing in possibility there. 30. That Abyss is like an Eye: AVge. AVge, for it is its own Looking-Glass; it hath no Moving, also neither Light nor Darkness. 31. It is Especially a * Note. Magia, and it hath a will, after which we should not dive or search, for it troubleth us. 32. With or by this very will, we understand, the Ground of the Deity, which is of No Original, for it apprehendeth itself in itself; concerning which we are justly Mute or silent; for it is without or beyond Nature. 33. And being we are in Nature, we know it not † Or to. Note. in Eternity, for, in the Will, the Deity itself, is All; and the Eternal Original of its own Spirit, and of All and every substance. 34. * Note wherein God is Omnipotent and Omniscient. In that very will it is Omnipotent and Omniscient; but in that will it is not called or known to be God, for it is therein, neither Good nor Evil. 35. It is a desirous will, which there is the beginning and also the End, for the End maketh also the beginning of this will, and the beginning the End. 36. And thus we find that All substances are shut up in an Eye AVge. AVge. ☉ and that is as a Looking-Glass, wherein the will * beholdeth itself, what it is. 37. And in that * Or ●specteth. beholding, it becometh desirous of that Substance which itself is. 38. And the Desiring is a drawing in, and yet there is Nothing, that can there be drawn, but the will draweth itself in the desiring itself, and modeleth it in its desiring, for what it is. 39 † Note the introduction of the Eternal will into substance. That very Model is the Looking-Glass, wherein the will seethe what it is for it is a similitude of or according to the willing. 40. And we know that very Looking-Glass, wherein the will seethe or beholdeth itself; to be the Eternal wisdom of God. 41. For, it is an Eternal Virgin without Substance, and yet is the Looking-Glass of all substances, in which all things have been foreseen from Eternity whatsoever there should or could be. 42. But now also, this Looking-Glass, is not the seeing itself: but the will, which is desirous; that is the outgoing longing pleasure of the will, which goeth forth out of the will, and that is a Spirit, and maketh, in the longing pleasure of the desiring, the Looking-Glass. 43. The Spirit is the Life, the Looking-Glass is the Manifestation or Revelation of the Life; else the Spirit would not know itself: for the Looking-Glass, viz: the wisdom, is its ground and reteiner or preserver. 44. It is the Invention, or that which is found by the Spirit, where the Spirit findeth itself in the Wisdom. 45. The wisdom without the Spirit, is no substance; and the Spirit without the wisdom is not manifest to itself, and one without the Other were an Abyss. 46. Thus the wisdom, viz: the Looking-Glass of the Spirit of the Deity, is for or as to itself, Mute, inanimate or silent, * Note the wisdom is the body of the spirit. and is the Deities, viz: the Spirits Body, wherein the Spirit dwelleth. 47. It is a Virginlike Matrix, wherein the Spirit openeth itself: and is the substantiality of God, viz: a Holy Divine Sulphur, † Form or figured. apprehended in the Imagination, of from or by the Spirit of the Abyss of Eternity. 48. * Note what A. and O. are. Rev. 1. 8. And this Looking-Glass or Sulphur, is the Eternal first Beginning, and the Eternal first End: and is every where like an Eye▪ AVge, wherewith the Spirit seeth; what it is therein, and what it would open or manifest. 49. This Looking-Glass or Eye, AVge, is without ground or limit, as indeed the Spirit hath no Ground but only in this Eye, AVge. 50. It is Every where altogether totally Entire undivided, as we know that the Abyss cannot be divided, for there is Nothing that there divideth, there is no moving * Extra. without or beyond the Spirit. Thus it is knowable to us, what the ‖ Unus Circulus. Tinctura est Sapientie Ornamentum. Eternal Spirit in the wisdom is: and what the Eternal beginning and the Eternal End is. The second Chapter. The true and highly-worthy and precious Gate of the Holy Trinity. The Eye AVge of the Eternal Life's Glance. 1. As than we understand, that the Eternal beginning in the Abyss, is an Eternal will in itself; whose Original in itself, no creature shall ever know. 2. Yet we are to know, and are given to know in the spirit, its ground; which it maketh to itself; wherein it resteth. 3. For, a will is thin or Obscure, as it were Nothing: therefore it is desirous; it willeth to be somewhat; that it might be Manifest in itself. 4. For the Nothing causeth the willing, that it is desirous; and the desiring is an Imagination. 5. Wherein the will, in the Looking-Glass of Wisdom, discovereth itself, and so it Imagineth out of the Abyss into itself, and maketh to itself in the Imagination, a ground in itself; and impregnateth itself with the Imagination out of the wisdom, viz: out of the Virginlike Looking-Glass which there, is a Mother without generating, without willing. 6. The impregnation is not performed in the * Or Spirit. Looking-Glass, but in the willing: in the willings Imagination. 7. The Looking-Glass remaineth Eternally a Virgin, without generating; but the will becometh impregnated with the Glimpse of the Looking-Glass. 8. For the will is Father, and the Impregnation in the Father, viz: in the will, is Heart, or Son; for it is the wills, viz: the Father's Ground, wherein the Spirit of the willing 〈◊〉 in the Ground, and out of the willing in the ground goeth forth into the Virginlike wisdom. 9 Thus, the willings Imagination, viz: the Fathers: attracteth the Looking-Glasses Avision, or aspect form or representation, viz: the Wonder of the Power Colours and virtue, into itself, and so becometh impregnated with the Glance of the wisdom with the power and virtue: This is the wills, viz: the Father's Heart, wherein the Abyssal will attaineth a ground in itself, through and in the Eternal Imagination. 10. Thus we know the Father's impregnating to be the Centre of the Spirit of the Eternity, wherein the Eternal Spirit continually apprehendeth itself. 11. For, the will is the beginning; and the moving or drawing in into the Imagination, viz: to the Looking-Glass of wisdom, is the Eternal abyssal Spirit, which ariseth in the willing, and apprehendeth itself in the Centre of the Heart, in the power of the intracted wisdom, and is the Heart's Life and Spirit. 12. Now then being the Eternal Abyssal will in itself, is as it were inanimats mute or silent, therefore that which is apprehended or conceived, our of the wisdom, which is called Heart or Centre is the word of the willing; for it is the sound or the power, and is the willings Mouth, which manifesteth the willing. 13. For, the will, viz▪ the Father, Speaketh with the moving of the Spirit, the power, forth, in the Looking-Glass of the wisdom. 14. And with the speaking forth, the Spirit goeth, out from the willing out of the Word of the Mouth of God, viz: out of the Centre of the Heart, forth, into that which is out-spoken, viz▪ into the Virginlike Looking-Glass; and openeth the word of life in the Looking-Glass of wisdom, so that the Threefold substance of the Deity in the wisdom becometh Manifest. 15. Thus we acknowledge an Eternal abyssal divine Substance, and therein Three Persons, whereas one is not the other. 16. Viz: the Eternal will, which is the Cause of all and every substance; that is the First Person; yet, is not the substance itself; but the Cause of Substance, and is free from Substance, for it is the Abyss. 17. There is nothing before it, that can give it, but it giveth itself, of which we have no knowledge. 18. It is All, and yet also thus but ONE only, in itself without substance, a Nothing. 19 And in this One only willing, ariseth the Eternal Beginning through * Note. Imagination or desiring. 20. And in the Desiring, the willing impregnateth itself out of the Eye, AVge, of wisdom; which with the willing is in like or Equal Eternity, without ground and beginning, as is mentioned above. 21. That very Impregnation is the Ground of the willing, and of the substance of all Substances, and is the Son of the willing. 22. For, the will generateth this Son from Eternity in Eternity perpetually, for it is its * Note. Heart or its word, viz: a sound or revelation or Manifestation of the Abyss of the still Eternity, and is the willings * Mouth or understanding; and is justly called another Person, than the Father: for it is the Father's revelation or Manifestation, his Ground and Substance. 23. For a Will is no substance, but the willings Imagination maketh Substance. 24. Thus, the second Person is the substance of the Deity; understand; the substance of the Holy Trinity; the Mouth of the Manifestation or Revelation of the substance of all Substances, and the power of the Life of all and every Life. 25. The Third Person, is the Spirit, which with the apprehension of the Willing through the Imagination, out of the power of, the speaking, goeth forth out of the Mouth of the Father, into the Eye, AVge, viz: into the Looking Glass of wisdom, 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 Air 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 movable: so also is the Holy Spirit, the Spirit and Life of the Deity; and another Person, than the Father and Son. 28. It beareth also another Office; it openeth the wisdom of God, so that the Wonders Appear: as the Air 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 himself, and is himself the Centre 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. We have by this description, showed 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 Wisdom, that they are free from Nature▪ and that the Deity hath yet a deeper Ground, than 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 Glimpse 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 Wonders; so that neither Fire, Light, no● Darkness, may be discerned, but a Glimpse of such a Spirit, in a high deep blue green and mixed Colour, wherein all Colours lie, and yet none may be known from the other, but resembleth a Flash which is terrible, whose Glimpse 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 itself a Spirit. 5. This Spirit is the Eternal Potentiality of the Abyss, wherein the Abyss bringeth itself 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 itself. 7. Every Form impregnateth its Imagination, and Every form also desireth to manifest itself: and therefore is the Looking-Glass of the Glimpse, a Wonder of the substance of all Substances, and of the wonder there is neither Number ground nor End. 8. It is a mere Wonder, whose comprehension can not be written; for only 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 Eterni●y, perpetually desirous, viz: to Manifest itself, and to search or fathom itself, what it is; to bring the Wonder into a Substance, and to Manifest itself in the Wonders. 10. The desiring, is an Imagination, wherein the willing draweth into itself, and impregnateth itself, and † The first ground of the dark world. overshadoweth itself 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 Darkness. 11. For, that which is drawn in, is the Darkness of the free willing, whereas otherwise without the Imagination, it would be free: ●et also, in itself 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 itself, without substance. 13. But it Impregnateth itself, 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 itself, 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 than 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 dear 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 itself, 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 thin 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 itself; 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 itself, but it comprehendeth or conceiveth it out of the Looking-Glass of the virginlike wisdom, out of the Liberty of God. 23. For, if the Looking-Glass of Wisdom, 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 himself, the Abyss, viz: the first World, of which no Creature knoweth any thing at all; * Viz: the Creature. for it standeth solely and alone, with Spirit and Body in the Byss or Ground. 25. Thus also God himself in the Abyss, would not be manifest to himself; but his wisdom 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 itself. 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 itself, and the Substantiality of the fierce wrath in the Darkness, wherein we understand God's 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 itself, than the fire-world: and yet neither is separated from the other, neither can the one comprehend the other. 30. Fi●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 itself into the Dark substantiality in Adam: Eighthly; Therefore than we fundamentally and Exactly understand; wherefore God, viz: the Heart of God, is become Man. 33. And Ninthly; wherefore he must of necessity die, 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 Centre, viz: the Essential Wheel, which hath the * Or Vulcanus. Fire-Smith in itself. 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 itself a Ground. 38. For, every desiring is attractive, or harsh and astringent, of that which the will desireth; * Or before it. and yet there is nothing for it, that it may desire, but only itself; that is the Great Wonder-Eye, Wunder-AVge, without limit and ground; wherein all lieth. 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 only an overshadowing of the Free-willing. 40. Which Substance, overshadoweth the Liberty, viz: the Thin unsearchable willing, so that two worlds come to be: first: One which in itself is incomprehensible and unconceivable, an abyss and Eternal Liberty; and Secondly, one which comprehendeth, and maketh itself a Darkness. 41. And yet neither is sundered from the other, only this is the difference or distinction, that * Joh. 1. 5. the Darkness cannot comprehend the Liberty; for † The Liberty. it is too Thin, and dwelleth also in itself, as also the Darkness dwelleth in itself. The very Earnest Gate. 42. Here now we understand. First, how the Father's Second Will, which, in the Looking-Glass of wisdom he sharpeneth to his heart's Centre, 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 deadened, 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 himself, 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 die 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 blossom out of the Earth, and is no more, apprehended by the Dying. 51. As than 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 Eternal Liberty, and dwelleth in the Liberty. 52. Here ye understand, how the Son is another Person than the Father; for he is the Light-world; and yet dwelleth in the Father; and the Father generateth him in his willing; and he is rightly the Father's Love, also † Isai. 9 6. wonder Council and Power. 53. For, the Father generateth him in his Imagination in himself▪ and bringeth him through his own fire, viz: through the Principle, forth through Death, so that the Son maketh and is another World, viz: another Principle in the Father: then the fire-world in the darkness, is. 54. Thus you understand also, How the Father's Eternal Spirit, divided itself 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 wisdom: and dwelleth in the wisdom, and weareth it upon itself, 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 Original of the Essential Fire: it is itself 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 itself 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 itself 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 dear * Mat. 28. 19 Name of God, of the Father, of the Son, and of the Holy Spirit. 58. For, in the Fire-world, † Viz: the Eternal Spirit of the Father. it is not called the Holy Spirit or God, but God's Anger, God's fierce wrath; wherein as to this, God calleth himself a Consuming fire. 59 But in the Light-world, viz: in the Son 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 far as our Heart and Mind or Thought can reach: Nothing, but only 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 wisdom, which is called God the Father Son 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 Original of the Fire-World; and of the Centre of Nature; also how the Light severeth itself from the Fire: so that, from Eternity in Eternity, two Worlds are one in another. 1. We will not write mutely or not to be understood, but demonstratively with good Evidence: We perceive and know, that every Life doth originate itself out of the Anguish, as in a venom or poison, which is a dying, and yet is also the life itself; As it is plainly to be perceived in Men and all Creatures. 2. For, without the Anguish or poison, 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 Poison viz: the Gall, belongeth, which Poison 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 Mind 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 * The Gall is the Dying, source or quality. Gall. 5. Thirdly: We understand the Third Principle in the other Anguish-Chamber, viz: in the Maw or Stomach or Entrails; whereinto we stuff the four Elements with the constellation or Astrum, where then the other Anguish-Chamber, viz: the third Centre, is; viz: the Kingdom of this World; a stink 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 Centre, 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 Heart's Poison, possesseth that other world; for, it is free from the Poison, which kindleth the Fire, and yet dwelleth in the Fire of the Heart. 8. But * Note. 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 only so far 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 modeleth only its like in itself, and manifesteth itself in the Similitude. 10. Seeing then that the † Note. Note. Substance of all Substances, is an Eternal Wonder, in Three Principles; therefore it bringeth also forth only Wonders, Every Principle according to its Property, and Every property again out of its Imagination; whereby we know that the Eternal is a mere 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 seven Mothers, out of which the substance of all Substances, originally ariseth; and yet they are all seven but one only substance, none of them is the first or the Last, they are all seven alike Eternal without beginning; their beginning is the Opening of the Wonders of the ONE only Eternal willing, which is called God the Father. 13. And then Secondly, the Seven Wonders could not be manifested or revealed, if the ONE only Eternal will, which is called Father, were not desirous. 14. But if it be desirous, than it is an Imagining in itself, and is a longing pleasure to find itself. 15. And it findeth itself also in the Imagination, it findeth Especially † Seven. Three forms in itself. 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 itself, and impregnateth itself in the Imagination, and not in the willing, for the will is as Thin 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 opposite one to the other; for, the will is quiet or Still as a Nothing: and it is harsh or astringent, like a still death; and the Indrawing is its stirring or rousing. 19 And, that, the still will in the harsh astringency cannot endure, and thereupon draweth much more vehemently in itself, and yet doth but only sharpen its own willing, in the drawing, and, will with its stern indrawing, shut in and retain, the Indrawing; and in such a manner doth but only awaken or raise it up. 20. The harder the harsh astringency gripeth together to hold the sting, the greater only is the sting, the raging and the breaking: for the sting will not suffer itself to be tamed, and yet is so strongly held by its Mother that it cannot get away. 21. It will be above, and the Mother beneath; for the harsh astringency draweth into itself, and maketh itself Hard; and she is a sinking downwards, and maketh in the Sulphur the Phur, and in the Mercurius the Sul. 22. And the sting, maketh, in the Sal, Phur, or maketh to itself further, the bitter form, viz: the woe, an Enmity in the Astringent Harshnese, and willeth continually to rend forth out of the Astringency, but yet cannot. 23. Thus one climbeth upwards, and the other tendeth downwards, and so if it cannot, it becometh winding as a * Rota. Centrum Eterna Natura, & revum Omnium. wheel, and wheeleth itself continually inwards into itself; and this now, is the Third Form, from whence the Essence Originally ariseth, and the Wonder of Multiplicity without Number and Ground. 24. In this wheel, understand, the Wonder or power, which the Will, understand, the first abyssal will out of the Looking-Glass of the Abyss draweth into itself to its Centre or Heart; that, is here the will of the power and Wonder. 25. In this wheel of the great Anguish: originally ariseth the other or second will, viz; the Sons will, to go forth out of the anguish into the still Liberty of the first Abyssal willing. 26. For the wheel maketh Nature; for so Nature originally ariseth; it is the Centre and the breaking of the still Eternity, that killeth the Nothing, but it maketh the great Life. 27. But that we speak of killing, it is to be understood in this manner: it is no killing, but it is the perceptibility. 28. For the Life, before the fire, is Mute or silent or inanimate, and without feeling: it is only a hunger after the Life; as the Material world is only a hunger after the Life; and in its hunger so very eagerly or strongly laboureth, towards the Principle; that it may reach the fire: wherein then the Life of this World, originally ariseth. 29. And it cannot be otherwise; unless it break the first Matrix, viz: the harsh astringent desiring; this is the wheel of the first Three Forms, viz: harsh astringency; and the drawing of the harsh astringency maketh the Anguish, and source-substance or quality-substance. 30. For, it is a terrifying in itself, in that it should be so, that the Nothing should come into perceptibility; for, that is the poison-source or quality; whence the fierce wrath and all Evil▪ malignity or Malice, originally ariseth, and yet is the right original of the perceptible life. 31. The Life findeth itself thus, viz: in the Anguish source or quality; as we see it in all Creatures, that the Life taketh its original in the stifled blood, in the Anguish; both the Creaturely Life, and also the Essential Life; as in stinking Dung in the rottenness; where, in the * 1 Cor. 15. 36. dying of the Corn or Grain the Great Life Springeth up. 32. Whereas yet in the Essence, no dying is understood: but an anguishing source or quality, wherein the Mother must spring forth: which is a Mute or silent or inanimate substantiality: as is to be perceived in Corn, where the Essential Life groweth out of the Corruption. 33. In like manner, it is held with the Centre of Nature; the Anguish-source or quality is the right Centre, and maketh the * fire Triangle in Nature. 34. And the fire-flash, viz: the fourth form of Nature, maketh, of the Triangle, a † cross Cross; for there is the Principle and becometh sevevered into two worlds, of two Principles, viz: into a two fold source or quality and Life: One source abideth or remaineth, and is the fire or anguish-life; the other or second source existeth in the breaking or Corrupting of the Anguish: which understand as followeth. 35. The first form of the Substantiality, viz: the harsh astringency in the desirous unconceivable or unpalpable willing, must give itself wholly up to the anguish source or quality in the wheel of Nature, for the sting is two strong; thus the harsh astringency sinketh down as a Death, and yet is no death, but a dying source or quality. 36. For the sting becometh Lord, and changeth the harsh astringency into its property, viz: into a raging flash, into an anguish source or quality, which from the sting and the harsh astringency, is bitter; as is the kind and Manner of Poison. 37. For, the Poison or the dying, hath especially Three forms, viz: harsh astringency, bitterness, and Anguish: it maketh itself thus in itself; and hath no Maker, but only the strong will in the Great life in the fire. 38. Understand us aright thus: The Abyss hath no Life; but in such a property the Great Eternal Life becometh generated, the Abyss hath no mobility or feeling. 39 Thus the Mobility or feeling generateth itself; and thus the Nothing findeth itself in the Eternal willing; whose * Note. ground we know not, also should not search, for it troubleth or disturbeth us. 40. And yet this is only an Essential Life without understanding, like the Earth; and the Death or dying, wherein really there is a source or quality in itself, but in the darkness without understanding; for the harsh astringent anguish draweth into itself, and that which is indrawn maketh darkness, so that the Anguish Life standeth in the Darkness. 41. For every substance is, in itself, dark, unless it have the Lights Tincture in itself. 42. For, thus the Tincture is a Liberty or freedom, from the darkness, and is not comprehended by the anguish source or quality: for it is in the Light-world; and though indeed it sticketh in the substantiality, viz: in a dark Body; yet is out of the substance of the Light-world; where no * Begriffe. Comprehension is. 43. We have mentioned above, First, concerning the Looking-Glass of the wisdom, of the wonder of All substances: and Secondly, Concerning the Ternary or Number Three of the Substance of All Substances; how they Originally arise out of one only willing, which is called the Father of all Substances. 44. And Thirdly, how it createth another will in itself; to manifest or find itself in itself; or as a Man may say, to find what and how is is. 45. And then Fourthly; How that Second re-Created Magickwill to find itself, is its heart and own seat of possession. 46. And Fifthly: How the first abystal will, impregnateth, itself with the Imagination itself, out of the Looking-Glass of the Wonder, which in the Light world is called the Wisdom. 47. And then Sixtly: as we have mentioned; How that first ayssal will, together with the Impregnation; and also the Looking-Glass of the wonder or wisdom, in such a property, before the Principle of Fire; is no divine substance, rightly called: but much rather a Mystery of the wonder of all substances. 48. Which Mystery, taketh its partition, in the Fire, into infinite Endless Parts or substances, and yet remaineth also but ONE substance. 49. Thus we give you now further to understand concerning the other or second will; which, the first will in its Imagination or impregnation, Createth; which is the Great Mystery, Mysterium Magnum, wherein the first will which is called Father, seeketh, findeth and feeleth itself, as a light in the Heart: How that very other or second will, is the * Note. Note. Mother of the Genetrix, in the indrawn or in the Imagination impressed or conceived impregnation. 50. It is that which causeth originally the Seven forms of Nature; and it is also that which causeth the Anguish wheel, viz: the harsh astringency: it is also that which in the Anguish goeth forth through Death into the Liberty, which breaketh or † Heb. 2. 14. destroyeth death, and giveth or affordeth the Life, which kindleth the Fire, and in fire, taketh the Glance of the Majesty into itself, and in the Light of the Majesty dwelleth in the fire, unapprehended by the Fire, as one that feeleth nothing, which is died away from the source or quality, and bringeth another source or quality into itself, which feeleth not nor findeth the first from which it hath died away. 51. And that we may briefly and yet fundamentally and properly or Exactly, distinguish the fires Original; know, that we perceive, in the Deep opened to us out of God's Grace; that the fire in its Original, standeth in two Causes. 52. The first cause is the willing-spirit of the Heart, understand, the Father's Second will, viz: the Son's property. 53. And, the Second Cause, is the Willings † Materia. Matter, viz: of the wonders of the Wheel, of the Essential Life, viz: the Anguish Chamber. 54. The anguish sigheth or * Rom. 8. 22. groaneth after the willing of the Liberty, and the will longeth or groaneth after the Manifestation or Revelation; for, the willing cannot in the still liberty in itself, manifest or reveal itself, without the Essential fire, which in the anguish, viz: in the dying cometh to the Manifestation or Revelation, and to the Great Life. 55. Thus, the will is in the dark anguish▪ and the Anguish is▪ the darkness itself. 56. Now then, being the anguish thus vehemently * Note. groaneth or panteth after the willing of the Liberty: so it conceiveth or receiveth the willing of the Liberty as a flash, as a great Crack as when a Man poureth water into the Fire 57 And here the right dying is Effected: for the very fierce wrathful dark anguish, screecketh or trembleth before the flash, viz: the darkness before the Light; for the darkness is Killed and vanquished, and the terror or Crack is a Crack of great Joy. 58. There the harsh astringent fierce wrathful Poison sinketh down into Death, and becometh impotent or weak, for it looseth the sting, and yet is no Death, but thus the right life of the feeling and panting, becometh kindled. 59 For this is, just as if a Man did strike * Note. Steel and a Stone together; for they are two Great hungers, of the willing after the substantiality, and of the substantiality after the Life. 60. The will giveth or or affordeth Life; and the substantiality giveth or affordeth the Manifestation or Revelation of the Life: as fire burneth out of a Candle, so burneth the will not of the Essential substantiality. 61. * Note. Fire is the Principle. The white fire, is the divine Love fire. The will is not the Light itself, but the Spirit of the Light or of the Fire: the Light ariseth out of the Essence, and the Essence again out of the willing. 62. The anxious Essential Fire, is the Matter to the shining Fire: and the will Kindleth itself in the Essential Fire, and giveth or affordeth the white amiable fire, that dwelleth in the hot fire without feeling. 63. The will taketh its feeling, from the fierce wrath of the Essential fire, (in the fourth form) that it is manifest in itself, and yet remaineth free from the fierce wrath; for the source or quality becometh in the kindling, changed into a meek Love-source or quality. 64. And here the other or second will receiveth its Name Spirit; for out of the Essential fire, it attaineth the property of all wonders, also the right life of the power and might over the Essential fire-life; for from Nature it taketh the power into itself; and bringeth also the Liberty into itself. 65. Thus the Liberty is a stillness without substance, and so the still liberty giveth itself, into the substance of the Anguish: and the anguish receiveth that same liberty without source or quality, whence It becometh so richly full of joy, that out of the Anguish love cometh to be. 66. For, the will which had given itself into the Anguish; becometh thus delivered from the death of the Anguish, and therefore it findeth itself in the Liberty, and goeth forth from the fierce wrath of the Anguish. 67. For here death is broken or destroyed, and yet remaineth a Death in itself; but the willing-Spirit, viz: the right holy Life, goeth with the breaking open forth out of the anguish. 68 And is now also a fire; but a fire in the Liberty: and burneth in the Love-source or quality; as a Man may see this in Fire and Light, how the Essential fire is a burning woe or pain, and the Light an amiable richly Joyful delight and habitation, without sensible pain, source, or quality. 69. And yet hath all sources or qualities and properties of fire in it; yet in another Essence, viz: a friendly munificent welldoing Essence; a right Glimpse of the rich Kingdom of Joy: and the fire a Glimpse of terror, and of Anguish; and yet one dwelleth in the other, and yet also the one findeth not the other in the Essence. 70. Thus there are two Worlds one in another, whereof none comprendeth or apprehendeth the other; and nothing can go into the Light-world, but only through Dying, and for or at the Dying must the * Note. Imagination first lead the way. 71. The anxious Will must † Rom. 8. 22. groan or pant after the Liberty of the power of the Light, and totally give itself thereinto, and with the desirous Imagination conceive or comprehend the power of the Liberty; and thus the strong will goeth through the death of the darkness, quite through the Essential fire, and falleth into the Light-world, and dwelleth in the fire, without source pain or quality in the Kingdom of Joy: This is the Gate in Ternarium. Sanctum, into the Holy Ternary: and, Glauben, Faith or Believing in the Holy Ghost. 72. Dear Children of Man: here understand, the Fall of the Devil, who turned his willing-spirit only into the Essential Fire, and thereby would needs dominecre over the Light. 73. Understand here also, the Fall of Man, who turned his Imagination into the Material Essential 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 itself to the Essential fire-spirit in Man, viz: of the soul, and given itself thereinto: and hath introduced the same quite through death and the Fire, into the light-world in Ternarium Sanctum, into the Holy Ternary, viz: in the willing of the Holy Trinity. 75. Let this be a finding and knowing to you, and despise it not for the Great depth sake, which will not be every Man's 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 evil malignant or Malicious flesh, were * Note. not so dearly loved, which is the hindrance. The Fifth Chapter. Of the Principle, in itself; 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 * Choked or made faint with thirst and hunger. spoiled; where death domineereth with its sting, as a spoiled or faintened Poison. 7. Wherein really there is an Essential Life, but it hateth and is at enmity with itself, where the right fires kindling is not attained; but only 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 only to be a cause of finding the Life and the Light of the Majesty. 10. The fire, taketh into itself, the Lights property, viz: the meekness, and the light taketh into itself the fires property: viz: the Life, and to find itself; 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 Centre of Nature, the cause of the Principle; but it is dark, and the fire shining. 15. And here is rightly shown 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 itself into source or quality, that it may perceive and find itself, 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 only such a Spirit; yet the one must be thicker than the other, else there w●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 * In einer M●●teria. Matter; for if there were no Matter, there would be no spirit or finding. 20. The Abyss findeth itself 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 itself in the anguish-source or quality. 21. But it leaveth that hard Matter of the darkness, wherein it found itself; and goeth in into itself, again into the Liberty, viz, into the Abyss, and dwelleth in itself; 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 itself what it is. 22. And thus now it desireth no more for itself, but the source or quality, but modeleth itself, and seeketh or seeth itself according to all Forms. 23. And every form is desirous to find and to manifest or reveal itself; and thus also every form findeth itself in itself, but yet goeth with the desiring out of itself, and setteth itself there represented as a figure or Spirit; and that is the Eternal wisdom, 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 itself in Creatures, and that there might be an Eternal sport or Scene in the wonders of God's wisdom. 25. And thus we understand further, the substantiality of the Light-world, which really is a right substantiality; for no right substance can consist in fire, but the Spirit only 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. Understand this as followeth. The meeknese giveth, and the fire taketh: the Meekness is a going forth out of itself, and giveth a substance, of its likeness, every form out of itself. 28. And the fire devoureth that, yet it giveth the Light out of it: it giveth that which is more Noble than what it had devoured, it giveth Spirit for substance. 29. For it devoureth the Meek munificence or well doing, that is, * Rev. 21. 6. and 22. 1. 17. 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 Mind aright: God the Father, is in himself, 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 Son, 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 Son, 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 thin as a Nothing or as the will which is called Father, and therefore it can dwell in the Liberty, viz: in the Father's Willing, and maketh the Father, Light, clear, bright, amiable, friendly, for it is the Father's Hearts oder Barmhertzigkcit. Heart or Mercifulness. 37. It is the Father's 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 Father's fire, devoureth the Meek substance, viz: the water-source or quality of Eternal Life into itself, into the fires own Essence, and meekeneth itself therewith. 39 There must the substantiality in the fire, as it were die, for the fire devoureth it into itself, and Consumeth it. 40. * Note. 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 Son, 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 itself 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 Son, the Light and power-world; and the holy spirit, to be the Life of the Deity, viz: to be the outgoing driving Power; and yet all is but ONE God. 43. As the Fire and the Light, together with the Air, are but one only Substance; but yet divideth itself 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 itself; and yet each is the others life, and a cause of the others life. 45. For the Wo●●●●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 ●●●bstance into it. 46. Of all thi●● have a good similitude in the outward World, in all Creatures; she● 〈◊〉 every Life, viz: the Essential Fire-life, draweth substance to 〈◊〉 ●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 * Shell. out of which the Life should go fort●; it must also go into the Anguish Chamber into the Centre 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 * Purposed proposal. intent to ponder of. We mentioned in the beginning, that we would show you concerning the Death of Christ. First, wherefore Christ must have died: and secondly, wherefore we must die 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 himself: 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 * Or Ruler. 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 himself, and introduced the soul through death, through the Earnest severe fire of God the Father, into the Light-world: hath broken or destroyed death which held us captive, and unshut the life. 59 Now it may not nor cannot be otherwise; whosoever 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 Christ's Resurrection he entereth into the Light-world. 60. Even as we know, that the Eternal Word of the Father, which is the Father's heart; becometh generated from Eternity to Eternity, out of the fierce wrath of the Death of Darkness, through the Father's Fire; and is in himself the right Centre of the Holy Trinity, and is out of himself, together with the outgone Holy Spirit, the Light-flaming Majesty or Light-world. 61. Thus also in like manner and property, must we with our Hearts, Senses or Thoughts and Minds, go forth out of the harsh astringent stern and Evil or malignant Earthliness out of ourselves, 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 Adam's Cross, which hangeth to us, while we live; and must upon and in the * ✚ Cross, go into the Centre 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 ve●ry Centre 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 Centre 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 * Or into the Bosom of wrath. home to the fierce wrath. 65. But when we give up ourselves into the Death of Christ, and go forth out of ourselves, out of the Evil Earthly Adam; then we fall in Christ's death into the Path or way, which he hath made or prepared for us, we fall into † Luke 16. 22. 23. the Bosom of Abraham; that is into Christ's Arms, who receiveth us into himself. 66. For, the Bosom of Abraham, is the * Note. unshut light world in the death of Christ; it is the Paradise; wherein God Created us. 67. And now the Matter lieth in this, Not that we be Lip-Christians or Mouth-Christians, and portray and represent Christ's 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 evil 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 ev●● Adam, as to his willing and doing ● we must do, that which we would not willingly do. 69. We * Mat. 16. 24. must deny our earthly Evil life it self, and put on Christ's life in us, and then † Mat. 11. 12. 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 Christ's death † Even while we are alive in this Body. 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 Christ's▪ Children, Members, and heirs in God's Kingdom, and the express reflex Image of the Holy divine World, which is God the Father Son and Holy Spirit; and the same Holy Trinitys, substantiality. 72. All whatsoever becometh generated and opened out of the wisdom or substantiality, is our Paradise; and nothing dyeth to or in us, but only the dead Adam, the Earthly, Evil one, whose willing we here nevertheless, have continually broken and destroyed, to whom we are become Enemies. 73. * Note what goeth from us in our death. Our Enemy only 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 tried through the fire of God; and our † Note what riseth again as our Resurrecti● Wonders and Works must be presented to us there again; whatsoever the Earthly Mystery hath devoured and swallowed up into itself, that it must give up again into the fire of God. 74. And yet not such an Evil [one, or substance] † Or for. but the fire of God devoureth ‖ Note. 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 devoureth 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 wisdom of God. 76. Let this be manifested or revealed to you dear Children, for it is become highly known; suffer not yourselves to be so tickled with Christ's death, and to portray 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 lieth hid deepe● 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 babbling; but yet keep Wickedness in the soul. 78. Christ saith, * Joh. 3. 3. 5. 7. Ye must become born anew, or else ye will not see the Kingdom of God: † Mat. 8. 3. we must Convert and become as a Child in the Mother's 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 Hypocrisy 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 only comfort ourselves with it, and thereupon do walk in the old Adam, in Covetousness, high-mindedness, and falsehood, 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 ourselves, and tickle ourselves with Christ's suffering and Death: we must enter into it; and be like or * Rom. 8. 21. conformable to his Image, and then is Christ's suffering and death profitable to us. 82. † Mat. 16. 24. We must take his Cross upon us, and follow him, quench the Evil Lusts and slay them; and always readily and earnestly will and desire that which is well; and then we shall plainly see, what Christ's footsteps are. 83. When we shall strive and * James 4. 7. fight against the Devil the Old Adam, and the Evil world, against Earthly reason which desireth only pleasure and voluptuousness, than Christ's 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 stir up, which will all fall upon him: and this may indeed be called fight for the Thorney victorious Garland or Crown of Christ, as a Conqueror, and yet only be continually despised, as † Acts 22. 22. one that is not worthy to live upon the Earth. Heb. 11. 36. to the 38. 86. This may indeed be called; standing in the Battle, and Faith or Believing; where outward reason saith clearly No, there it is Good to set Christ's suffering & Death in the forefront, and to present, and set it before the Devil the World and Death, together with the Earthly Reason, and not * Note. despair, or give over as a desperate Coward. 87. For, here it is for an Angel's Crown, either to be an Angel or a Devil. 88 We must in trouble and affliction become New born, for it costeth much to wrestle with God's anger and to vanquish the Devil: if we had not there Christ by and with us, we should lose the Battle. 89. A small handful of skill and knowledge, will not do it, that we know this, and tickle ourselves with God's Grace, and make God a Cover for our sins, that so we may stick and finely Cover the wickedness and Vizard of the Devil under the sufferings of Christ. 90. O No! The wicked one must be destroyed in Christ's sufferings and Death: he must not be a wicked one, if he will be a child, be must become an Obedient Son, he must labour in the sufferings of Christ, and walk in the footsteps of the Truth righteousness and Love; he must, do, not, know, only. 91. The Devil knoweth it also well, what doth that avail him? The Practice must follow, else it is but falsehood and deceit. 92. Hypocritical dissembling Reason saith, Christ hath done it. we cannot do it. Very right; he hath done, that which we could not do: he hath broken and destroyed Death, and brought or restored Life again; what will that avail me, if I enter not into him. 93. He is in Heaven, and I in this world, I must enter into him in his way and passage that he hath made for us, Else I remain without. 94. For, he saith; * Mat. 11. 28. 29. Come to me all that are weary and heavy laden, I will refresh or quicken you; take my yoke upon you, and learn of me, for I am meek and lowly of Heart, and so you shall find rest to your souls. 95. In his path or Passage we must enter in to him; we must † Rom. 12. 21. doc good for Evil, and love one another, * Gal. 2. 20. 1 Tim. 2. 6. as he did us, and gave his Life for us: If we do thus, than we quench God's Anger also in our Neighbour. 96. We must give good example; not in crafty subtlety, slights and designs, but † 2 Cor. 1. 12. in Simplicity, with a good will and Heart. 97. Not as a dissembling hypocritical whore, which saith; I am a Virgin, and dissembles in outward Modesty, but yet is a whore in her heart: all must be in very Earnest Sincerity. 98. Rather have no Money nor Goods, also lose temporal Honour, reputation and power, than God's Kingdom. He that * Note. findeth God hath found all: He that looseth him hath lost all: He hath lost himself. 99 O. How very hardly doth it come to pass to break the Earthly will; Come but to this Dancing Ring, thou wilt afterwards no more, need to ask, after the footsteps of Christ, thou wilt see them very well. 100 Thou wilt well feel the Cross of Christ; thou wilt well feel God's Anger, which otherwise finely resteth and sleepeth in the Old Adam, till thou finely fattenest him with dignities, and then he giveth thee thy Kingdom of Heaven which thou hast here sought after. The Sixth Chapter. Of our Death. Why we must Die; Notwithstanding Christ died for us. CITATIO PRIMA, The First * Summons warning arrest Constraint▪ or Compulsary. Citation. 1. ODear Flattering Hypocritial Reason, come hither to this Feast. Hither we have invited you all, both the knowing and the Ignorant; all you that would see God: it is a hard Seal and a fast Lock, to open, think upon it, it concerns you all. Reasons, Objection. 2, Reason saith; was not God Omnipotent enough; to forgive Adam his sin; but that first God must become Man, suffer, and permit himself to be put to Death? What pleasure hath God in Death? 3. Or if he would needs redeem us in such a way; wherefore seeing Christ hath redeemed us, must we, then, also die? Answer. 4. Dance here dear Reason; Guess, till thou hittest it: be a Doctor here, and know nothing, be Learned and also Dumb or Mute. Wilt thou not, but thou must, unless thou comest to this School, understand, the School of the Holy Spirit. 5. Who is here that can unshut this? Is it not that * Rev. 5. 7. Closed or shut book of him that sitteth upon the Throne or seat in the Revelation of Jesus Christ? 6. Then saith the Hypocrite, we know it well; therefore say I, I have not heard it from them, nor read it in their Writings, they have also forbidden me this seeing; and have shot a Sinne-Bolt upon it, and imputed or accounted it for sin, to them that seek such things, or desire to know them. 7. Hereby hath the fair Woman continued finely Covered: O how hath Antichrist been able to sport and act its Scene under this Covering. 8. But it shall stand open, against the will of the Devil and of Hell, for the time is born; the Day of the bringing again or Restauration breaketh, that it may be found what Adam lost. 9 The Scripture saith; * Gen. 3. 19 & 18. 27. We are Dust and Ashes, that is very right: we are dust and Earth. 10. But now it may be asked. Whether God made man out of Earth? That, Reason will maintain; and prove it out of Moses, whom yet they understand not; neither doth the proof afford it, but affordeth much more, that Man is a Lincus, that is, an Extract out of all the Three Principles. 11. If he is to be a similitude of God's substance, than he must needs be proceeded out of God's substance, for that which is not out of the Eternal, that is not permanent. 12. All that which beginneth, belongeth to that out of which it is gone forth; so that if it be proceeded forth barely out of the Earth; then we are of the Earth, what then can blame us that we do so as the Earth's property driveth and willeth. 13. But if there be * Rom. 2. 14. & 7. 23. a Law in us, that blameth, checketh or accuseth us, that we live Earthly; then that it self is not Earthly; but it is out of or from that, to which it directeth and draweth us: viz: out of the B●ernal, whither it also draweth us: and † Rom. 2. 15. our own Consciences blame or accuse us before the Eternal, that we make and do that which is against the Eternal. 14. But if we give ourselves up to that which draweth us into the Eternal, then must the other that draweth us into the Earthly break or Corrupt, and enter into that into which it willeth, viz: into the Earth, into which it draweth us, and that willing which we give up into the Eternal, that the Eternal receiveth in. 15. Being God hath Created man in a substance, to be therein Eternally, viz: in flesh and Blood: therefore of necessity, to that willing, which giveth itself up into the Eternal, must such flesh and blood be put on; as it was, when God Created it in Paradise in the Eternal. 16. Whereby then we clearly known, that God hath not created us in such flesh and blood, as we now bear upon us, but in such flesh and blood; as, to the willing in the New birth, is put on. 17. Else it would instantly before the Fall have been Earthly and Corruptible: what should my Conscience blame or accuse me for that, wherein God had Created me? Or what should it desire other then what it was in its own substance? 18. Thus we necessarily find it clear, that there is yet another substance in our flesh, which groaneth, sigheth and panteth after that, which yet now, is not. 19 Being then that it sigheth and panteth after that which ye now is not, therefore it must needs have been so in the beginning of its being and substance, else there would be no sighing or longing in it after another thing. 20 For, we know, that Every substance sigheth after that, out of which it had its first Original; and so our will sigheth after such a flesh as God Created, which may subsist in God, not after an earthly transitory one, in source and quality, but after a permanent one without source or quality. 21. Whereby we clearly understand, that we are gone forth out of the Eternal into the Corruptible, that we have attracted or contracted the Matter to the * The Lincus is not of all the Three Principles. Lincus, and are become Earth, where●s yet God had extracted us out thereof as a Mass, and introduced his Spirit thereinto with the Eternal. 22. For, Adam's Imagination, hath drawn the Earthly source or quality of the Stars and Four Elements into the Lincus, and the Stars and Elements have drawn in the longing Malady of the Earth; and thus the heavenly Matter, of the heavenly Flesh, became Earthly. 23. For, the Spirit of God, which was breathed in from the Word Fiat into the Lincus, out of God's Heart, which had heavenly substantiality, heavenly flesh and blood on it, that should rule Adam according to the heavenly divine property. 24. But being the Devil, when he sat in Heaven had infected the Lincus, so, now he did to it also, this wickedness, and infected it with his Imagination, so that it began to Imagine or long after the perished Malady or seeking of the Earthly source or Quality, whence he became captivated by the Kingdom of this perished world, which drew in, into the Lincus as a Lord. 25. And Now the Image of God became perished, and fell into the Earthly source or quality. 26. But being the heavenly Spirit was in the perished Earthly * The Sulphur and Lincus are near of the same portent. Sulphur, the heavenly glance of the divine Fire, could not so subsist in the burning; for the Eternal fires Light subsisteth in the Liberty, without or beyond the source or quality. 27. But being the water of the Liberty, which was the food of the Eternal fire, became Earthly, that is, filled with Earthliness, and that the Meek love became infected with the Earthly evil Longing and Malady. 28. Therefore could not the Eternal fire burn, also give no Light; but it † Flowed or qualified qual. Glowed thus in the Earthly flesh, as a damped fire, that cannot burn for moisture. 29. That very fire * Note. Gnaweth us now, it always blameth or accuseth us, and would fain burn, and receive heavenly Substantiality, therefore it must devour and swallow up the earthly source or quality into itself, viz: the Earthly Imagination, wherein the Devils longing Malady, mixeth it slfe. 30. Thus, it also becometh Evil, and draweth us Continually to the Abyss, into the Centre of Nature, into the Anguish-Chamber, out of which it went forth in the Beginning. 31. Thus thou seest O Man what thou art; and whatsoever thou further makest out of thyself; that thou wilt be in Eternity; and thou seest wherefore thou must break Corrupt and die; for the Kingdom of * 1. Joh. 2. 16. 17. this world passeth away. 32. Yet thou art not in thy outward substance, so potent to continue in that Kingdom, even to its Eternity: but thou art impotent or weak therein, and liest merely therein, in a Constellation or Astrum, which hath the Configuration or Course; wherein thou in flesh and blood or the Earthly substance in the Mother's body or Womb art flown forth. 33. Thou art so impotent or weak in the outward life, that thou canst not prevent thy Constellation or Astrum, thou must go into the Corruption or breaking of thy Body, when the Constellation leaveth thee. 34 And there thou seest undeniably what † Gen. 3. 19 thou art, viz: Dust of the Earth: Earth full of stinking rottenness, even while thou livest; a dead Carcase, while thou yet livest. 35. Thou livest to the * Aspects. Configuration and Elements, they rule and drive thee according to their property: they give thee employment and Art: and when their Seculum, time or season or period, is run about, that thy Constellation, under which thou wert Conceived and born to this world, is finished, than they let thee fall away. 36. And then thy body falleth home to the four Elements, and thy spirit which leadeth thee, to the Mystery; out of which the Astrum or Configuration became generated, and wilt be here reserved to the Judgement of God, where God will prove and try all through the fire of his Might. 37. Thus thou must Moulder away and become Earth, and a Nothing, all but the spirit which is proceeded out of the Eternal, which God introduced into the Lincus: therein consider what thou art, even a handful of Earth, and a source or quality-house or tormentive Workhouse of the Stars and Elements. 38. Wilt thou not have thy soul or Eternal Spirit which is given thee from the Eternal highest Good; here in this time, kindled again in the Light of God, so that it becometh born again in the Light, out of the divine substantiality; than it falleth in the Mystery to the Centre of Nature, viz: home again to the first Mother, into the Anguish Chamber of of the first four forms of Nature. 39 There it must be a Spirit in the dark anguish source or quality, with all Devils, and devour that which it hath in this world introduced into itself; that will be its food and life. 40. But being God would not have it thus with man his similitude and Image, therefore he himself is become that, which poor Man was come to be, after that he was fallen out of the divine substantiality out of Paradise: that he might help him again, so that Man hath in himself the Gate of Regeneration, that he can in the souls fire * Joh. 3. 3. 5. become born again in God. 41. And that the same souls fire draw into itself divine substantiality again, and fill itself with the divine Love-source; from which, the divine Kingdom of joy becometh born again; and that the souls fire bring forth the Holy spirit again, as is afore mentioned. 42. Which went forth out of the souls fire, and that the Adamical flesh might draw back the ungodly willing, so that the poor soul might not be filled again with the Earthly and devilish Longing Malady. The Gate of the Newman. 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 wisdom, which is the fountain of divine substantiality. 44. That same soul of Christ, hath gotten divine heavenly flesh and Blood on it, together with the word which is the Centre 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 * Note. John 1. 14. came into Mary, and took our own Flesh and Blood into the divine substantiality, and broke and destroyed the power which held us captive in the anger of Death and of the fierce wrath, on the Cross, viz: in the Centre of Nature of the Original in the Father's 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 broke Death in pieces, and sprouted with God's 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: * Joh. 15. 5. He is become our stock, we are his sprouts and branches. 49. As a stock always 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 † Or Tree. Lord JESUS CHRIST in the Light world, which hath manifested himself in our souls, he will have our souls, viz: * Note. his Branches. 50. He is entered into Adam's place or stead, 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 lieth * Note. only, in ourselves Entering in, that we only follow after in the same way, which he hath made. 53. We need only 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 souls, * Joh. 6. 51. 53. viz: Christ's heavenly flesh and Blood. 54. When the Soul tasteth that, than it breaketh through the dark Death in itself, and kindleth the Fire of Eternity in itself, out of which the shining Light of the Meekness burneth. 55. That same very Meekness, draweth the Soul again into itself, viz: the souls Fire, and swalloweth the same up into itself, 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 * According to the right Image our conversation is in Heaven. It dwelleth not in this world, the body apprehendeth it not; but the Noble Mind, wherein the soul is a Fire, that apprehendeth it, yet not palpably. 58. Indeed the Noble Image, dwelleth in the souls fire of the Mind; 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 † The Soul. it, who continually casteth forth his streams 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 itself against the Soul's fire, and there it costeth striving and fight for the Angel's 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 itself, but so the Noble Grain is sown, when that is sprung up, than it bringeth forth much fair fruit in Patience; Thus every little sprout groweth in the soul, out of the divine wisdom. 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. ‡ Note ye children of the Noble Sophia. if a Man will have divine knowledge, he must very many times go into the anguish-Chamber, into the Centre; for Every sparkle of the Divine Ingenium wit skill or understanding out of God's wisdom, must become generated out of the Centre 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 God's Kingdom out of Christ's Tree. 65. Thus we understand the Dying, what it is, and wherefore Christ must have died, and why we must all die in Christ's 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 ‖ 1 Cor. 3. 13. shall be tried through the fire of God, and give up the * Note. wonders again which he hath swallowed up. 67 * Note. They must come again to Man, and appear to Man according to his will, so far as he hath here made them in God's willing; but so for as to God's dishonour, so they belong to the Devil in the Abyss. 68 Therefore let every one look to it, what they here do and make, with what Mind and Conscience he speaketh, doth and ●●nye seth; it shall all be tried through the Fire. 69. And what is capable of the Fire, that it shall devour, and give it to the Abyss in the Anguish; † 1. Cor. 3. 15. 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 * Mat. 20. 1. Labourer in the Vineyard of God; he will be found to be a † Mat. 25. 26. sluggish servant. 71. Therefore will also the power Might clarity and brightness in the wonders of the divine wisdom in the other world be very unlike and different. 72. Many is here a wiched King, but in * Mat. 12. 32. Eph. 1. 21. the other world to come a swineherd shall be preferred before him, in the Clarity brightness and Wisdom: the Cause is, his wonders will be given to the Abyss, being they were Evil. 73. Behold ye dear Men, I show ye a similitude of the Angelica● world, behold the flowery blossoming surface of the Earth, or the stars and Constellations, how † 1 Cor. 15. 41. one Star, also one herb excelleth another in power, virtue and beauty, also in the Ornament of its form: so also the angelical World. 74. For we shall be presented in a spiritual Flesh and Blood; not in such a * Or Condition form or manner, as here. 75. The spiritual Body can go through Earthly stone, so subtle it is, else it were not capable of the Deity. 76. For God dwelleth without or beyond the palpable source or quality, in the Quiet still Liberty; his own substance is the light and power of the Majesty. 77. Thus we must also have a power-body; but truly and really in flesh and Blood; but therein is a Glance of the Tincture; for the spirit it so very thin that it is unapprehensible by the Body, and yet is palpable in the liberty, Else it were a Nothing. 78. And the Body is much thicker than the spirit, that so the Spirit may lay hold of it and Eat it; whence it maintaineth the spirit-Life in the Fire; and giveth forth out of the Fire, the Light of the Majesty, and out of the Light, again, the Meekness in flesh and blood, so that there is an Eternal substance. 79. Now if we thus find and know ourself; then we see know and understand * Note. what God is and can do; and what the Substance of all substances, is. 80. And we thus find how altogether blindly, we are lead astray Erroneously, in that Men tell us very much of God's will, and represent the Deity continually as some forinsik or strange substance, which is far of from us, as if God were some strange thing. 81. And did bear only some inclinable will towards Us, and did forgive sin out of Favour, as a King pardoneth one his Life, which had forfeited it. 82. But no! harken; It is not Hypocritical flattery and seeming Holiness, and to continue and abide wicked that is called for: but it is said; we must become born out of God, or to be lost from God Eternally. 83. For, true Faith and Will must do it; the will must earnestly enter into God, it must attain heavenly Substance, else neither singing, Ringing, Crying or flattering, or whatsoever it may be called, will avail. 84. God needs no service or Ministry: we should serve and Minister one to another; and love one another, and give thanks to the Great God, that is, to lift up ourself in one Mind and Consent into God, and make known his wonders; to call upon his Name, and praise him; that is the Joy in Ternario sancto, in the holy Ternary; where the Eternal wisdom; out of the praise, giveth forth Wonders, powers and sprouts. 85. Thus the Devil's Kingdom becometh destroyed, and * Mat. 6. 10. God's Kingdom cometh to Us, Luke 11. 2. and his will is done: Else all is but humane Inventions, Traditions and doings, in the sight of God: an unprofitable thing, a flattery or Hypocrisy, and maketh no atonement or reconciliation, but only leadeth a Man away from God. 86. God's Kingdom must Come in us; and his will be done, in us: and so we serve him aright; when we † Mat. 22. 37, 38, 39 love him from our whole Heart, soul and all our powers, and our Neighbour as ourselves; this is the whole service of God which he accepteth of us. 87. What need we flatter ourselves; are we righteous? then we ourselves are Gods in the Great God; and what we do then, God doth it in and through us. 88 If his Spirit be in us, why do we so very long take care about God's service; if he will do any thing, we should be willing and ready Servants, he must be the Workmaster, if a work be to please God. 89. Whatsoever is besides that, is Earthly built in the Spirit of this world: we build that for the outward Heaven, for the Stars and Elements which have their productions and wonders in Us, and for the Dark Devil; whom we serve with works without the spirit of God. 90. Let this be said to you; it is highly known, No work pleaseth God, except it proceed * Rom. 14. 23. from Faith in God; flatter how thou wilt, yet thou labourest only in this world, thou sowest in an Earthly field. 91. But if † Gal. 6. 7. 8. thou wilt reap heavenly fruit, than thou must sow heavenly seed; and if it cometh not to root in a strange field, than thy seed cometh to thee again, and groweth in thy own field, and thou wilt enjoy the fruit thyself. The seventh Chapter. Of Divine or Spiritual SEEING or Vision; how in this World Man can have divine and Heavenly Substantiality or skill and knowledge: so that he can rightly speak of God: and how his seeing is. CITATIO SECUNDA. The Second * Summons warning arrest Constraint or Compulsary. Citation. Or Invitation: of the Outward Reason of this world, in the Outward flesh and bload. 1. Question. OUtward Reason saith: How may a Man in this world see into God, viz: into another world; and say what God is? that cannot be: It must needs be a * Representation or Imagination. fantasy wherewith the Man tickleth and deceiveth himself. Answer. 2. Thus far it cometh: it can not search further that it might rest● and if I stuck in that same Art, than I also would say the same; for he who seeth nothing, saith nothing is there; what he seeth, that he knoweth, and further he knoweth of Nothing but that which is before his Eyes. 3. But I would have the Scorner, and total Earthly Man, asked; whether the Heaven be blind, as also Hell, and God himself? 4. Or whether there be also any seeing in the divine World? whether also, the Spirit of God seeth, both in the Love-light-world, as also in the fierce wrath in the Anger-world in the Centre? 5. Doth he say, there is a seeing therein; as indeed is very true, * Note. than he should look to it, that he do not often see with the Devils Eyes, in his purposed Malice and wickedness; when he long before medelleth and † Or purposeth and Contriveth frameth a thing to himself in his Imagination in false evil Maliciousness, to bring it to pass; and seeth beforehand how he may and will Effect his wickedness. 6. Can he there see the wicked Malice before hand: why seeth he not also his wages and recompense beforehand? 7. O no; the Devil seeth with his Eyes and covereth the Punishment, that he may bring the Evil wickedness to pass. 8. If he would drive the Devil out, than he would see his great Folly which the Devil hath prompted him to. 9 He letteth him see the Evil, and dareth him Eyes to do it withal, though the thing be far off, and long before it be to be done: and yet is so blinded that he knoweth not that he seeth with the Devils Eyes. 10. In like manner the Holy or Saint seeth with God's Eyes; what God prepurposeth, that the spirit of God in the New Regeneration, seeth out of the right humane Eyes, out of the Image of God. 11. It is to the wise, a Seeing and also a Doing; not to the Old Adam; that must be a servant to it, that must * Put in Execution. manage in the work, that which the New man, seeth in God. 12. Yet Christ saith † Joh. 5. 9 The Son of Man doth Nothing, but what he seeth the Father do, and that he doth also. 13. Now therefore is the Son of Man become our * Or habitation House, into which we are entered; he is become our Body, and his Spirit is our spirit. 14. Should we then in Christ, be blind, as to God? The Spirit of Christ, seeth through, and in us, what he will; and whatsoever he will, that we see and know, in him; and without him we know nothing of God. 15. He doth divine Works, and seeth what and when he will, not when Adam will, when Adam would fain shed abroad his Malignant wickedness, with high-mindedness to be looked upon. 16. O, no: there he hideth himself: he seeth not, in us, in the light of Joy, in God; but in the Cross and Tribulation, in Christ's suffering and dying, in Christ's persecution and Contempt, in great sorrow and Lamentation, into these he seeth, and letteth the Old Ass Crouch and bear the Cross, that is its Office. 17. But in the way through the Death of Christ, the Newman seeth, into the Angelical world, it is to him much easier and clearer to apprehend, than the Earthly world; it is done Naturally. 18. Not with Imagining, but with seeing Eyes; with those Eyes which shall possess the Angelical World; viz: with the Eyes of the souls Image. 19 With the Spirit which goeth forth out of the souls Fire, that Spirit seeth into heaven, that beholdeth God and the Eternity, and no other; and that is also the Noble Image according to the similitude of God. 20. Out of or from this seeing hath this Pen written, not from other Masters, or out of Conjecture whether it be true or No. 21. Though now indeed a Creature is but a piece, and not a total entireness, so that we see only in Part, yet it is searchable and fundamental. 22. But the wisdom of God, suffereth not itself to be written, for it is infinite or Endless, without Number and Comprehension * 1 Cor. 13. 9 to 12. we know only in Part. 23. And though indeed we know much more, yet the Earthly Tongue cannot lift itself up and say it, or bring it forth: It speaketh only words of this World, and not words of the Inward World; for the Mind retaineth them in * 1 Pet. 3. 4. the hidden Man. 24. And therefore one always understandeth otherwise then an other, all according as every one is endued with the wisdom; and so also he apprehendeth, and so he expoundeth it. 25. Every one will not understand my writings according to my meaning and sense, indeed it may be not one: but every one according to his Gifts, for his † Or Bettering. benefit, one more than another, according as the Spirit hath its property in him. 26. For, the Spirit of God is often * 1 Cor. 14. 32. subject to the Spirits of Men, if they will that which is good or well, and seeth or looketh, after what, Man willeth; that his good work be not hindered; but that every where, above all, Gods will or willing or desiring be done. 27. For, the Spirit which becometh generated out of the souls Fire out of God's Meekness and substance, that is also the Holy Spirit: It dwelleth in the Divine Property, and taketh its seeing out of the divine property. 28. What is it now that is strange to or in us, that we cannot see God? This world and the Devil in God's Anger, it is, that we see not with God's Eyes; else there is no hindrance. 28. Now if one saith: I see nothing divine: he should consider, that Flesh and Blood together with the subtlety and Craft of the Devil, is a hindrance and Cover, to him, oftentimes, in that he willeth, in his high-mindedness for his own honour, to see God, and oftentimes, in that he is filled and blinded with the earthly Malignity. 30. * Note. Let him look into the footsteps of Christ, and enter into a new Life, and yield himself to be under the Cross of Christ, and desire only the Entrance of Christ, through Christ's death, descension into Hell, and ascension into Heaven; to the Father; what shall hinder him: but that he must needs see the Father, and his saviour Christ, together with the Holy Spirit. 31. Should now the Holy spirit be blind, when he dwelleth in Man? or write I this, for my own Boasting? 32. Not so, but for a rule of Direction to the Reader: that he might forsake his Error, and depart from the way of wickedness and abomination, forth into a holy divine substance, that he also with the divine Eyes might see the wonders of God, that so Gods will may be done. 33. To which End this Pen hath written very Much; and not for its own honour, the pleasure and voluptuousness, of this lives, sake, as the driver continually reproacheth us, that we do, and yet it remaineth only to the Driver in the Anger of God, whom we would fain that he may have the Kingdom of heaven, if he might be but released from the Devil and the Earthly state and proud Longing Malady; which make him blind. 34. Thus dear children of God; you who seek with much sighing and Tears; Let this be in earnest sincerity to you: Our seeing and knowing is in God: He manifesteth or revealeth to every one in this world, as much as he will, as he knoweth is profitable and good for him. 35. For he that seeth out of or from God, he hath God's work to manage; he should and must manage teach speak and do that which he seeth; else his seeing will be taken from him; for this world is not worthy of Gods Seeing. 36. But for the Wonders sake and the revelation of God; it becometh given to many to see, that the Name of God may be manifested to the world; which will also be a witness against all the Doings of the ungodly which pervers the truth into Lies; and despise the Holy Spirit. 37. For, * 1 Cor. 6. 19 we are not our own, but his whom we serve in his Light. 38. We know nothing of God: He, God himself, is our knowing and seeing. 39 We are Nothing, that he may be all in us: we should be blind, deaf, and dumb, and know no Life in us, that he may be our Life and seeing, and our work may be his. 40. Our Tongue should not say; if we have done any thing that is good; this have we done but this hath the Lord in us, done: His Name be highly praised. 41. But what doth this Evil world now? If any say, this hath God in me done, if it be good; then saith the world; Thou Fool I thou hast done it: God is not in thee: thou liest: Thus the Spirit of God must be their Fool and Lyar. 42. What is it then: or who speaketh out of the Blasphemous Mouth? Even the Devil, who is an Enemy of God, that he may hide and Cover the work of God, that God's spirit might not become known; and that he may continue, Prince of the World even till the Judgement. 43. * Note. Thus, When you see, that the World fighteth against you, persecuteth you, despiseth, slandereth you, for the sake of the knowledge and Name of God, then consider that you have the Black Devil before you: then sigh and long that God's Kingdom may come to us, and the Devil's sting may be broken or destroyed; that * So inflamed by the Devil. the Man through your longing, sighing and praying, may be released from the Devil; And than you Labour rightly in God's Vineyard, you prevent the Devil of his Kingdom and bring forth fruit upon God's 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 Poison, it is a fire of Terror to him, wherein he cannot stay: if he knew the least spark of Love in himself, 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 Christ's Thorney Crown, with the Devil, and the World. 47. For, Love is the fire of the second Principle, it is God's 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 merely, 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 than it seeth nothing admirable or wonderful in God's children, it saithe O, he is a Fool, he is an Idiot, he is Melancholy; thus much it knoweth. 51. O, harken Sir, I know well what Melancholy is; I know also well what is from God: I know them both, and thee also, in thy blindness; but such knowledge, costeth not Melancholy, 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 Mother's body or womb; as John the Baptist, and others more, apprehended in the Covenant of God's Promise, who are always 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 intendeth or purposeth. 54. But, * Note. not all out of the Limit or Mark; but Many of them out of their Zealous seeking; for, Christ saith, † Mat. 7. 7. Seek and you shall find, knock and so it will be opened unto you: also ‖ Joh. 6. 37. Whosoever cometh to me those I will not reject or cast out. Also, * Joh. 17. 24. 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 lieth the seeing, out of Christ's spirit, out of God's Kingdom, 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 * 1 Cor. 7. 17. 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 God's honour and Wonders. 58. The Spirit of God suffereth not itself so to be tied or bound up, as outward Reason supposeth, with its Decrees Cannons and Councils, whereby always one Chain of Antichrist is linked to another, that Men will Judge above God's Spirit, and Maintain and hold their * Obscurities. Conceits or opinions to be God's 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 Laws 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: God's Spirit on the Contrary is unbound, he goeth not into such a Covenant or Band, but he appeareth freely, to the seeking humble lowly Mind, according to his Gift, † Genaturetist, qualified or capable. as he his * inclined. 61. He is also even very subjected to it, if it do but Earnestly desire him; what then would that ‖ Institutions. Covenant in humane wit and prudence of this world, do, if it did belong to the honour of God? are not all † Or Institutions. 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. Christendom. Note we ought not dare to dance so Boldly and audaciously lewdly about Christ's 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 * Discovered, or bare. Naked. 66. But look to it, that you become not thereby the worse † Note. Seeming Christianity. for the Axe is put to the Tree: the ‖ Mat. 3. 19 Evil Tree shall be hewn down, and cast into the Fire; the time is near; let none stick or hide himself, in the Lust of the Flesh. 67. For, it avalleth nothing, that any know how he should be Newborn, 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; † ● Tim. 5. 6. such a one is dead while he liveth, and sticketh in the Jaws of God's Anger, their knowledge 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 Evil or wickedness; or else he hath a heavy Judgement upon him. 69. What is he better than the Devil, who * James 2. 19 also knoweth God's will, but yet doth his own Evil will: one is as the other, neither Good, so long till he becometh a doer of the Word; and then he walketh in God's way, and is in the Vineyard in God's Labour. 70. The Hypocritical Babel teacheth now at present; that our works merit Nothing, Christ hath delivered us from Death and Hell: we must only Believe and so we are righteous. 71. Harken O Babel; † Luke 12. 47. The servant who knoweth his Lords will, and doth it not, shall suffer many stripes: a knowing without doing, is just as a fire which glimmereth but cannot burn for moisture. 72. Wilt thou that thy divine Faith's Fire should burn, than thou must blow it up, and put off from Thee the Devils and the world's Moisture; thou must enter into the Life of Christ. 73. Wilt thou be his Child, than thou must enter into his house: and manage his work, else thou art out of it without, and an Hypocrite * Exod. 20. 7. who beareth the Name of God in vain or unprofitably; † Rom. 2. 21. etc. thou teachest one thing and dost another, and testifiest thus, that God's Judgement is right concerning thee. 74. Or, what pleasure hath God in thy knowing, when as thou still continuest wicked? dost thou suppose he will accept thy Hypocrisy? 75. That thou Criest to him: Lord! give me a strong Faith in the Merits of thy Son Christ: that he hath satisfied for my sins: supposest thou, that, that is enough? 76. O Sir, no, harken: * Via vitae. thou must enter into Christ's Suffering and dying, and be born a second time out of his Death; thou must become a Member in and with him; thou must constantly Crucify the Old Adam; and always hang upon Christ's Cross, and must become an obedient Child, that always hearkeneth what the father saith, and always would fain do that. 77. Thou must enter into the Doing, Else thou art but a * Monster or Mimic. Vizard without Life, thou must together with God, work good works of Love towards thy Neighbour, and continually exercise thy Faith, and always be prepared, and ready at † Zach. 6. 15. the voice of the Lord, when he Calleth thee out of the old skin, to go home into the pure Garment. 78. See; though thou plainly walkest in this way, yet thou wilt have upon thee weakness enough, and feel far too much; thou wilt still work very far * Note. too much Evil. 79. For we have an Evil Guest lodging within us, to comfort one's self only doth not avail, but to fight and strive against it; and Continually to slay and vanquish it: without this it is ever too strong and will have the Dominion. 80. Christ hath indeed in us and for us, broken and destroyed Death; and made way for us, but what doth it help me, to comfort myself with that, and learn to know that, and yet continue lying shut up in the dark Anger, and Captivated in the Chains of the Devil? 81. I must even enter into that very way and Path, and walk in that street as a Pilgrim or stranger who wandereth out of Death into Life. The Eighth Chapter. Of the Pilgrims-way out of Death into Life. 1. DEar Children, let us very heartily speak one with another concerning the Ground and Foundation. Our true life, wherewith we should see God, is as a damped fire, in many also, as the fire shut up in a Stone; we must strike upon it with true earnest sincere entering and turning In to God. 2. Look upon God's care in providing which hath taken for us aforehand: * Titus. 3. 5. 6. He hath regenerated us in Christ out of the Water of Eternal Life, and hath left us at last the same in the Covenant of Baptism for a Key; that we should therewith unlock and therewith * Note. Heb. 10. 22. besprinkle our souls Fire; that it may become capable of the Divine Fire. 3. And hath * Mat. 26. 26, 27, 28. given us his Body for food, and his Blood for drink, that we should receive it, and enter into his Covenant, and feed our souls therewith, that they may be quickened and awake up from Death, that the divine Fire, may kindle them. 4. Dear Children; It must burn, and not continue to lie shut up in Stone, or as an Ember or Tinder, which would fain glimmer, and cannot for the Devil's Moisture. 5. The Historical Faith is only an Ember, which glimmereth like a little spark; it must become Kindled, we must give it Matter, wherein the sparkle may kindle itself. 6. The soul must press forth out of the Reason of this world in to the life of Christ; into Christ's flesh and Blood, and so it conceiveth the Matter to its kindling: It must be in Earnest Sincerity. 7. For, the History reacheth not Christ's flesh and Blood, Death must be broke open. 8. Although indeed Christ hath broke it open, yet the Earnest sincere desire must follow after, that would fain do or act, and always labour therein. 9 As a Pilgrim or Messenger who hath a long dangerous way to travail, he always runneth on towards the End, and is unwearied, though woe and misery befall him, yet he hopeth for the End, and cometh always nearer where than he Expects in hope his wages and refreshment, and joyeth that his sore travail and wandering will have an End. 10. Thus must a man that will travail and wander to God, behave himself in the Way of his Pilgrimage: He must continually more and more wander or travail forth out of the Earthly Reason, out from the will of the Flesh, of the Devil and the World. 11. Often woe and misery befall him, when he must forsake that, which he might well have had, and could therewith have swum in Temporal Honour. 12. But if he will Travel in the Right Path, than he must only put on the Mantle of Righteousness, and put off the Mantle of Covetousness and the Hypocritical Life. 13. He must * Isai. 58. 6. 7. impart his bread to the Hungry, and give his clothes for a Covering, and not be an Oppressor of the Miserable; and only fill his own Sack full, squeeze away the sweet from the simple; and impose Laws upon him, only for his pride and pleasure sake. 14. He is no Christian that doth such things, but he traveleth in the Path of this world, as the stars and the Elements with the Devil's infection and Lust, drive him. 15. And though likely he knoweth the Faith of God's Mercifulness, of the satisfaction of Christ, yet that will not help him: for ‖ Mat. 7. 21. not all that say Lord Lord shall enter enter into the Kingdom of Heaven; but those that do the will of my Father in Heaven. 16. And that will is, * Mat. 22. 39 Love thy Neighbour as thyself: ‖ Mat. 7. 12. What thou wilt that men should do to thee, that do thou also. 17. Say not in thy Heart: I sit in this Office and Lordship, of Right: I have bought purchased or inherited it, that which my Subjects do for me they are obliged to do it. 18. See and search, whether that hath a right original, whether it be ordained of God, or whether it takes its original from deceit, and self state and pride, and out of Covetousness. 19 If thou findest that it be of Gods Ordaining, then look to it, and walk therein, according to the Commandment of Love and Righteousness: Consider that therein, thou art a Servant and Minister; and Not a Lord over Christ's Children. 20. And not that thou fittest therein only to draw their sweat to thee, but that thou art their Judge and shepherd, and that * Luke 16. 2. thou shalt give an account of the Office. 21. † Mat. 25. 15. 27. Five Talents have been given thee thou shouldst return them up to thy Lord with increase and usury: thou shouldst lead thy inferiors in the right way, thou shouldst give him good Example in Instruction and reproving of evil and wickedness. 22. For, it will be required of thee, If thou reprovest not the wicked, and protectest not the Oppressed and afflicted. 23. Thou art not therefore their Ruler, that thou shouldest be their Lord: not thou; but God is their Lord. Thou shouldst be their Judge, and part them in their fall out, and decide their differences. 24. Not for thy Covetousness only art thou their Judge, but for their Conscience sake, that thou shouldest instruct lead and direct the simple, not only with squeezing of his sweat, but with Gentleness and Meekness. 25. Thou hast a heavy burden upon thee; thou must give an Earnest severe account thereof. 26. * Note ye Magistrates and Superiors. Emperor's Kings Prince's Lords Rulers and All Officers whatsoever. When the Miserable sigheth concerning thee in his oppression, he complaineth of thee before his and thy Lord, thou shalt and Must stand with him before the Judgement, for the sentence passeth upon thy soul no Hypocrisy will help. 27. Whatsoever was sown with Tears, in right Earnestness, that becometh a substance, and belongeth to the Judgement of God: except a man Convert, and reconcile himself with welldoing and benefit to the oppressed that they may bless him; then that Substance breaketh. 28. Therefore ye Rulers and Superiors, you ought to look narrowly to your state and Condition; whence it ariseth Originally: the Root will shortly be narrowly sought after: * Rom. 14. 12. every one shall give an account of his state and Condition. 29. But have a care that therewith you † Or Domineer. ride not in the Hellish fire, as the fierce wrathful Devil himself doth: and so ye be found his servants and Ministers; as the Spirit of the Wonders showeth us; that ye are become the ‖ That is, the Tyrants are become, the Eternal wraths own propriety▪ fulfilling of the Eternal anger and fierce wrath. 30. Say not in thy Heart: thus have my Parents, Elders, Ancestors and predecessors walked, I have inherited it from them: Thou knowest not into what Lodging they are entered. 31. Wilt thou be a Christian and a Child of God▪ then thou must not look upon the way of thy predecessors; How they have rid on in Pleasure and voluptuousness: but look upon God's word: that must be the Light of thy Feet. 32. For, Many who have done Evil, are gone into the Abyss, and thou wilt follow after them: if thou walkest in their footsteps. 33. Suffer not the Devil to portray or paint before thee the Hypocritical way; his Colour glistere outwardly, and in the † Or in the substance. Essences it is Poison. 34. O, how dangerous away have we to wander and travail through this world: and it were to be wished that there were no * Note ye Socinians who teach that the wicked shall not rise again, or be tormented. Eternal thing in the wicked, than they would not suffer Eternal Torment; and be in the Eternal scorn and reproach. 35. As they have here in this life been the Enemies of God's children, so also they continue to be for ever the Enemies of God and of his children. 36. Therefore must the Children of God, take the Cross upon them, and here sweat in the Thistly and Thorney Bath, and become born anew in Anguish; they must walk in a Narrow steep Path, where Reason always saith: Thou art a Fool, thou mightest live in Joy and Jollity, and be saved well enough 37. O, how often outward Reason striketh and smiteth the Noble Image, which springeth up out of the Thorney Bath, out of Tribulation: how many sprouts become torn of from the Pearl-Tree, through Doubting and Unbelief, which bring Man into the False and wicked way. 38. The Miserable sigh, and paint, after temporal sustenance; and Curseth the Oppressor, which bereaveth him of his sweat, and thinketh he doth right in it, yet he doth but destroy himself therein; he doth even as wickedly as his driver or Oppressor. 39 Did he take to himself Patience, and Consider, that he walketh upon the Pilgrime's Evil Path, and did set his Hope in his Journeys End, and did Consider that thus under the Cross and misery, under oppression, * Mat. 20. 1. he laboureth in the Vineyard of Christ; O how Happily and blessedly should he do. 40. He hath cause hereby to look for another and better life, seeing he must here swim in Anguish and Misery: if he rightly understand it, how well God intendeth it towards him▪ that so he might the more seek and hunt after him, that he might not build upon the Earthly Life. 41. Being he seeth, that it is but a vale of Misery affliction and oppression, and that he must spend his days here in hard straits, in Misery, in vain Labour weariness and Care: yet he is to Consider, that God letteth it not pass so in vain; but that in like manner he thus giveth cause, to seek the true Rest, which is not in this world. 42. Besides he must every hour expect death; and leave his work to another; what is it then, for a Man to build his Hope upon this world, wherein he is but only a Guest: and a Wanderer or Pilgrim, which must there wander through the way or Passage of his Constellation. 43. If he did assume the Inward Constellation, O! how happily and blessedly would he labour in God's work, and let the outward, go, as it may or can be! 44. A Man in this world that intendeth to possess the Kingdom of God he hath no better way, neither can he have any better Council and advice, but that he continually Consider and Conceive, that he is in the Vineyard of God with all his doings and substance, and whatsoever he is, and that he do it to or for God. 45. His Mind should in a Constant Hope be looking towards God, that he shall obtain his wages for his Labour, from God; and that he laboureth in God's deeds of wonder; and therefore should be diligent in the Labour which he performeth. 46. And when he must oftentimes serve his driver or oppressor in weariness, without wages, then let him but Consider, that he laboureth for God; and be patient in Hope that God will well bestow his wages upon him in due time. 47. For * Mat. 20. 8. the Lord of the Vineyard doth not pay his Labourers off at Noon day, but in * the Evening when their Day Labour is done, when we go home to our Lord, our of the Vale of this Tabernacle, and then every one receiveth his wages. 48. † Note. Those then who have laboured much for a long time; have much wages to Expect. 49. But they that have been Snorers, Grunters, * Note ye Lazy sluggish Labourers. sluggish, Lazy, and Evil, murmuring, whining, pettish, Labourers, in Impatience, such a one hath done small service, and aught well to expect moreover, to have punishment from his Lord; for he hath but misled other Labourers, and hath been an unprofitable Labourer, and hath performed mere vain false and Evil work, to cheat his Lord of his wages, he justly receiveth punishment for his wages. CITATIO TERTIA.▪ The Third * Summons warning arrest or Constraint. Citation. The Gate in the Centre of Nature. 50. Question. Reason saith. Why doth God let it go so, that here is nothing but vain toilsome weariness, as also vexation and oppression, one plaguing and afflicting another? And though many have much and want nothing; yet they have no quiet and rest; they hunt only after oppression and Unquietness; and their heart is never quiet and still. Answer. 51. See, thou Lockedup knowledge: the Ground or foundation of the world is thus; the Original of Life is also thus; in this world it may or can, not be otherwise. 52. Except a Man become New born, and then he is otherwise in the Newman; and yet this oppression and driving cleaveth always to him in the Old Man; * Note. This is, * Gal. 5. 17. the strife of the Spirit against the Flesh, where † the Flesh lusteth against the Spirit, and the Spirit against the Flesh. Question. 53. Now saith Reason; whence hath this its original? Answer. 54. Answer: Behold! in the Centre of Nature there is such a Thing Being or substance: do but Mind it. 55. The Eternal will which is called God; that is Free; for it hath in it nothing but the Light of the Majesty; and dwelleth in the Eternal Nothing; and therefore also Nothing can touch him. 56. But his Desiring; which maketh the Centre of Nature; that hath such a property; for therein is the harsh astringency, viz: the first Property of Nature, which always attracteth to itself, and receiveth where nothing is, where it hath made Nothing: and taketh it and twitcheth it up together. 57 Yet it may not Eat it, also it is not profitable to it: Thus it maketh to itself anguish pain and unquietness therewith; as also Covetousness, in Man, doth. 58. The Second Form, is its drawing or Sting; that is its Servant or Child, which there twitcheth together what the desire will; that is the Labourer; and signifieth the Inferior Man, who is Evil, base, Angry, Raging, and stingeth and throbbeth in the Harsh astringency. 59 And that cannot the Astringent harshness endure from the servant, but draweth it the more eagerly; and so the servant becometh more Evil and Base, more raging, and stormeth the Lord's house. 60. Thereupon, will the Lord bind and hold the servant, and the servant teareth forth with Malice aloft again. 61. And then seeing the Lord, viz: the harsh astringency cannot overpower it; they struggle together in Great Anguish, enmity and Opposition, and begin to make a whirling-wheel; to worry murder and put to death one the other. 62. This is the Third Form of Nature, whence ariseth Wars, fight, strife, destroying of Country and City, envy and anxious vexatious Malice and wickedness: whereas always one would have the other Dead; willeth to devour all and draw it into itself, it willeth to have it alone, and yet there is nothing profitable to it but hurtful. 63. It doth as the fierce wrath of Nature doth, that swalloweth itself up into itself: and Consumeth and breaketh itself, and yet it generateth itself also thus. 64. * Note. Whence, all Evil cometh; the Devil together with all Evil things or substances cometh from hence: thus they have their Original: as Nature in the Centre doth, understand, without the Light. 65. Thus doth the Devil also, who hath not the Light: as also Evil Men and Beasts, also herbs and Grass, and all whatsoever is odious or Enemicitious. 66. For, it is the poyson-wheel, whence the Life ariseth Originally, that whirleth itself thus in great anguish, in stinging raging and breaking; till it Createth another will in itself to go out of the Anguish, and sinketh itself down into Death, and giveth itself free therein into Liberty. 67. So it destroyeth the stinging and breaking in death, and falleth into the Liberty of the first willing, which kindleth the Anguish of Death-with the still Liberty, whence the Anguish is terrified, Death breaketh, and out of the Anguish goeth forth a Life of Joy. 68 Thus it goeth also with Man when he is in the Anguish and Enmity, that the sting of Death and of Anger rageth in him, so that he is anxious Covetous, Envious Angry and Enemicitious. 69. Then he should not continue in this Evil Substance, Condition, or Doings; else he is in the Forms of Death Anger fierce wrath and Hellish Fire: and if the water-source or quality were not in him together with Flesh and Blood, than he would instanly be a kindled Devil, and nothing else. 70. But he should consider himself, and Create another will in his Evil Anguish, and go out from the Covetous Malice, into the liberty of God, where there is continually Rest enough. 71. He should in Death sink down into Patience, and willingly give up himself into the Anxious wheel, and Cr●●● a Thirst after God's quickening, which is the Liberty, and so 〈◊〉 ●cketh down quite through the anxious Death, and falleth into the Liberty. 72. And so when its Anguish tasteth the Liberty, that it is such a still meek source or Quality, than the Anguish becometh terrified, and in the Terror breaketh the Enimicitious harsh Death; for it is a Crack or Terror of Great Joy, and a Kindling of the Life of God. 73. Thus the * A Branch on the Vine Christ▪ Pearl-Branch or sprout becometh Generated; that now standeth in the trembling of Joy; but in great danger; for the Death and the Anguish source or quality is its Root. 74. And is environed therewith as a fair green Slip or Branch groweth out of a stinking dunhil out of the strong source, and attaineth another Essence, smell, substance and source or quality, than its mother hath, out of which it became generated. 75. As then also the source or quality in Nature, hath such a property, so that out of the Evil, viz: out of the Anguish, the Great Life becometh Generated. 76. And as we further know: that Nature in the Crack or Terror divideth itself into two Kingdoms; the First, into the Kingdom of Joy: The Second, into a sinking of Death into a Darkness: so also Man, when the Lily branch to the Kingdom of Joy thus becometh Generated, than its Nature divideth itself into Two Wills. 77. As First, the one riseth up in the Lily and groweth in God's Kingdom: Secondly, the other sinketh down in the Dark Death, and panteth or longeth after the Earth; after its Mother: which striveth always against the Lily; and the Lily flieth before or from the roughness. 78. As a sprout groweth out of the Earth; and the Essence fleeth before or from the Earth, and is drawn up by the sun; till it becometh a stalk or Tree: so also God's Sun draweth Man's Lily, viz: the * Note. New Man, always, in his power, forth from the Evil Essence, and draweth at last out of it, a Tree in God's Kingdom. 79. And then he letteth the old Evil Tree or Shell, under which the New did grow; fall away into the Earth into its Mother, after which it indeed Longed; and out of the Earth again into the Centre of Nature, at the End of the Day of Separation, wherein all must again go into its Ether. 80. Thus goeth the Lily also into its Ether, viz: into the * Note. free will, into the light of the Majesty. 81. Understand it further thus; when thus two Kingdoms divide themselves in the Crack or Terror of Nature, then is the terror or Crack in itself a flash, and Cause of the Fire, viz: of the Life's kindling. 82. Thus the Prima Materia, viz: the first Matter, which the harshness maketh with its entering in, wherein the Enmity existed, divideth itself into TWO Parts, One downwards into Death: this is the Essential Life with substantiality of this world: such as Earth and Stone. 83. And then the Second Part; severeth itself out of the Terror or Crack of the Fire into the Light of the Liberty; for the Terror of the fire, kindleth the Liberty so that it also * Note. becometh desirous: and that now in its desiring draweth the Kingdom of Joy into itself, viz: the Meek welldoing, and maketh is also become † Or Material. Matter. 84. This now, is the Heavenly divine * Or Corporcity substantiality; which draweth the fire again into itself; and devourth it in its Crack or Terror, which is the fire's source or quality: and there the soft meekness Consumeth the source or quality, and bringeth itself into the highest Joy: so that out of Auguish, Love; and out of fire, a love-burning, Cometh to be. 85. And giveth out of the Burning, the Richly Joyful spirit of the Eternal life, which is called the Spirit of God, which ariseth Originally in the first-willing which is called the Father, for it is the desiring of Nature; and is in the fire, a fire-source or quality, and in the Anguish of Death, a sting of Death and of fierce wrath, and the Enmity in the substance of Nature viz: in the Centre. 86. And in the Light, it is the divine Kingdom of Joy; which there in the divine substantiality, viz: in the wisdom, which is the Colours of the Virtues and Powers, openeth the Noble * Note. Tincture, which is the Glance of the Heavenly Substantiality. 87. And Causeth in the Substantiality, the Element of the Angelical world, out of which this world is an Out-birth; but in the Anger; kindled by the Devil: who is a cause that the fierce wrath of Nature hath kindled itself; whence in the substantiality Earth and Stone are come to be: as it is before our Eyes. 88 Which the Maghtiest source or quality in Verbo Fiat in the world Fiat, hath separated into a Principle, as in the Book of the threefold Life is expressed at Large. 89. Thus, understand the Fire-●lash for the fourth form of Nature. 90. And the Love-birth of the Kingdom of Joy; for the Fifth Form. 91. And the swallowing in of substantiality, out of the Meekness into the Fire-source or quality, where the fire also attaineth the Kingdom of Joy, viz: the sound, of the Manifestation or revelation of the Colours Wonders and Virtues, whence the five Senses, viz: Seeing Hearing Smelling Tasting and Feeling, Exit; for the sixth Form of Nature. 92. And the Substantiality of the Light, in which the divine Element is comprehended, out of which the Springing growing or Paradise existeth: for the seventh Form; as again for the Mother of all Forms, which gives substance power and Meekness to all Forms; so that there is an Eternal Life and an Eternal dwelling or delight of Life. 93. For, the Seventh Form, holdeth or containeth in itself the Angelical world; as also the Paradise, or right Kingdom of Heaven, wherein the substances of the Deity is Manifest, and all whatsoever the Light world containeth: as we have expressed in our Other Books. The Ninth Chapter. Further and More Circumstance of this Third Citation. Highly to be Considered. 1. THus ye Children of Man; be here seeing and Not Blind; Observe what is here manifested to you; it is done not in vain; there is somewhat more behind: sleep Not, it is high Time, do but see what the substance of all substances is. 2. This world is generated forth, out of the Eternal; the * Ground or Foundation of Nature. Centre of Nature, hath ever been from Eternity; but to hath not been manifest. 3. With this is world and with the Devils † Sternness anger or Malice. fierce wrath, it is come into substance: But yet understand what the Devil is. 4. He is a Spirit of his Legions, out of the Centre of Nature; * Note, th● Devil was Created in the Divine substantiality. as one when he was Created in the Divine substantiality. 5. And yet he was to be proved or tried in the fire, and to set his Imagination into the Love, but he set it into the Centre, of the wrathfulness, back into the fourth form of the Anguish, and would fain domineer in the fire over God's Meekness, as an Enemy of the Kingdom of Joy: and despised the Love, when he saw, that the fire, gave strength and Might. 6. And therefore he was Thrust out of the fire of God into the Anguish of the Darkness, into the Centre of the fourth Form: he had no more of the Fire, but the Terrible Flash, and that is his right Life. 7. But the will of God: which however, in Angels and Man longeth and panteth after the Life, which cometh to help the Life, with the Liberty, viz: with the Meekness, that hath left or forsaken him; and so he cannot attain the Light, in Eternity. 8. Also he can frame or Create no Imagination or longing after it; for Gods will spirit, floweth into him and quelleth him in the Anguish Chamber, in the first four forms of Nature; he can not attain the fifth. 9 And though indeed, he hath all forms, of Nature, yet all is enimicitious and Opposite or of Contrary will; for the Holy Spirit hath left him, and now the source or fountain of the Anger or fierce wrath is in him. 10. God, who is ALL, hath opened his fierce wrath, or the Centre of the Original, in him: so that it also is Creaturely; for it hath also longed to manifest itself. 11. And when God once moved himself to the Creation of Angels, than all became manifest, whatsoever from Eternity in the Wonders of the wisdom stood hidden in the Centre, both in Love and Anger. 12. Seeing now we thus know: what we are; and that God letteth us know it; we should now look to it, and generate some Good out of us: for we have the Centre of the Eternal Nature in us. 13. If we make an Angel out of us, than we are that. 14. If we make a Devil out of us; then also we are that. 15. Here we are in the Making, in the Creating; we stand in the field: Gods willing in the Love, standeth in the Centre of the Life towards us. 16. God is become Man, and willeth to have us; so also his Anger in the Kingdom of the fierce wrath willeth to have us; the Devil also willeth to have us into his society: and God's Angels also into theirs: to which soever we are Factor and Trade, thither we go. 17. * Note. If we put our Imagination into the Light of God; and go with earnest sincerity into that; then we come into it, and are also with earnestness drawn into it. 18. Will we then put our willing into the Glory of this world, and let the Eternal go; then we have to expect, that we must with this world's fierce wrath, enter into the first Mystery. 19 * Note. Shall we not then have divine Imagination, viz: Faith, in us, than the divine Love will leave us, and not let us in at her Doars. 20. Assuredly, if God break them not open, than we come into Necessity; if thou bringest Not God's spirit along with thee, thou wilt never more attain it. 21. Therefore, it is Good to Spring and grow forth in this Life: Christ is Become our field; we may without any great anguish or trouble attain it; * Note. it is but to do this viz: to break our Will. 22. That is woeful, for the Old Adam will not, so also the Anger will not; the Devil also will not. 23. Behold! O, Man: thou thyself art thy own Enemy: that which thou holdest to be thy friend, that is thy Enemy; wouldst thou be saved, and see God, than thou must become worst Enemy to thy best friend, viz: to thy outward Life. 24. Not that thou shouldest destroy it, but, its will, only: thou must do what thou willest not, thou must become thy own Enemy, or else thou cast not see God. 25. For, that which thou now holdest for thy friend, is proceeded out of the Anguish Chamber; and hath still the Anguish life in it, it hath the Anger source or quality and the Devil's sickness longing or Malady in it. 26. Thou must frame or Create a will in God: thou must frame or Create a will out of thy soul, and with the same go forth out of Evil wickedness and Malice, into God; and so thou wilt be introduced into God's Fire. 27. Understand; the willing-spirit; that, will kindle thy soul, and so then, reach after the life and spirit of Christ, and thou wilt receive it: which will new Regenerate thee, with a New willing, which will abide with thee. 28. The same, is the blossom of thy soul, wherein, the New-Child standeth in the Image of God: to that God giveth Christ's flesh and blood, to feed on. 29. And not to the Adamical Ass, as Babel wonderfully Dreameth: as if the wicked should participate or be made partakers of the Body of Christ! O, No. 30. They receive the four Elements, and therein, the Anger of God, and therefore * ● Cor. 11. 29 because they distinguish or discern not the Lord's Body, which is every where present in Heaven; and becometh fed upon by that soul, which attaineth Heaven. 31. Not, as a sign, as the other fantasy Dreameth; not Spirit without Substance; but the substance of the spirit environed and enclosed with God's wisdom, Christ's Flesh, which filleth the Light-world in every Place: which the Word that became Man brought along with it into Mary. 32. That same Substantiality, although indeed, in Mary, it became Opened in its flesh and blood, and assumed humane Essence to itself, † Joh. 3. 13. was at that very Time, while Christ lay in the body or womb of Mary, in Heaven in the one Element in all Places. 33. It never came at any time from any Place many miles off, into Mary: No, but the included Centre which Adam had shut up in the Anger of God in Death, that, the word of the Deity did unshut or unlock; and introduced the divine substantiality, into the virginlike Centre shut up in Death. 34. That was done in the Body or womb of Mary, in the limit or Mark of the Covenant; not departing away, also not entering in, but unshutting, in-generating, and in this world Ex-generating. 35. God-and-Man one Person; Heavenly, and in Death enclosed substantiality and virginity; one substantiality: one only Man, in heaven and in this World. 36. And such must we also be; for the Word which became Man, is stirring in the soul; and standeth in the sound of the Life in all Souls. 37. Now go whither thou wilt, thou hast now the Centre of the Deity in thee in the sound and stirring; and also, the Centre of the fierce wrath, into which thou goest, and which thou awakenest therein standeth thy Life. 38. Do what thou pleasest, thou art free, and God letteth thee know it: He calleth thee; if thou comest, than thou wilt be his Child; if thou goest into the Anger, than thou wilt also be taken up by that. The Tenth Chapter. Of God's Express-Reflex Image of Man, viz: of God's similitude and Man. 1. WE cannot in this world see our substantiality or New Body, while we are in the Earthly Body: the Outward Man knoweth it not; only the Spirit, which becometh generated, and goeth forth out of the New Man, that knoweth its Body. 2. But if we would fain have the knowledge thereof, and would know whether we are in the New Birth: then we have no better proof or trial of it; then by or in the similitude of God, which we understand, to be viz: the Desiring, the sense or * Note. Thoughts and the Mind. 3. These Things contain in them, the Centre of the spirit, out of which the strong will becometh generated and brought forth; in which, the right true similitude, and the Image of God with flesh and Blood, standeth, which the outward man knoweth not. 4. For that very Image is not in this world, but it hath another Principle, viz: in the Angelical world, and during this Time of the Body standeth in the Mystery in the secrecy or Arcanum. 5. As the Gold in the Stone, whereas the Gold hath another Tincture, another Essence another Glance and Lustre or shining; and the rudeness or drossiness of the Stone, cannot comprehend it: and the Gold also doth not comprehend the rude drossiness of the Stone, and yet the rude drossiness, viz: the Anguish Centre, is a Cause of the Gold; for the rude drossiness is the Mother, and the Sun or Sol is the Father. 6. Thus also is our Old Adam and Body, a Cause of the New Body; for it is the Mother: out of the Old substantiality originally ariseth the new Body, and God's Spirit in Christ is the Father, as the Sun is the Father of the Gold: so also is God's heart the Father of the Newman. 7. But now we can not know the New Man, better than in the Centre, namely in the Desiring, Thoughts and Mind. 8. * Note. How we may know whether the Noble Lilly-branch, viz: the Body of God's Image, be Generated in us. When we find ourselves thus, viz: that our Desiring standeth totally according to and towards God; that our Thoughts continually run in the will of God, and that the Mind totally giveth itself up in Obedience into the will of God, and that the Imagination or longing sucketh of God's power: then we may assuredly know, that the Noble Lilly-Branch is generated, that the Image of God is in substance; that God in the similitude is become Man. 9 There it is necessary that the Noble Image be highly regarded and taken care of, and that the Old Adam with his Lusts have no room or space left him, but that he be continually put to death, that the Newman may Grow, and be great, and become adorned with the Wonders of the wisdom. 10. But now Reason asketh: How is then the similitude? 11. Behold! God is Spirit, and the Mind, together with the Thoughts and desire is also Spirit. The Mind is the wheel of Nature, the Desire is the Centre, viz: the first substance to Nature: the Thoughts are the * Or Branches. Essences. 12. For, out of the Essences go the senses or Thoughts; they are and have their Original, out of the sting of the desirousness, viz: out of the harsh astringency; for they are the bitterness, and run always into the Mind as an anguish wheel, and seek rest, to try whether they may attain the liberty of God. 13. They are they, which strike up the fire in the Anguish wheel, viz: in the Mind, and in the kindling in the Crack or Terror willingly give up themselves into Death: and thus sink down through the fire-source or quality, into the Liberty, viz: into God's Arms, and they go forth into the Liberty as a Life out of Death. 14. They are the Root of the New Taste or relish, which penetrate into God's wisdom and wonders; they bring the Desire, out of the Anguish of Death, they fill their Mother the Mind, and give it power from God's Essence. 15. Thus is the mind, the wheel, or the Right Chamber of the Life, viz: * Or dwelling of the soul. the souls own House, of which itself is a Part; if the substantiality, understand, the substantiality of the Tincture, be accounted to it, viz: the Fire-life. 16. For, out of the Fire-life hoisteth the Mind, and the fire-life dwelleth in the Mind: but the Mind is Nobler than the Fire, for it is the Mobility of the Fires-life: it maketh the understanding. 17. The Thoughts or senses are the Minds Servants, and are the subtlest Messengers; they go into God, and again out of God into necessity. 18. And wherein-soever they kindle themselves either in God, or in Necessity, viz: in falsehood or wickedness, that they bring home to the Mind. 19 Therefore must the Noble Mind often be Lord over the Evil or wickedness, and stifle it, in its Anguish, when the Thoughts have entertained or loaden in, false or evil Imaginations into the Desire. 20. Thus understand it lastly in this Manner: God is himself ALICE and in ALL. 21. But he goeth forth out of the fierce wrath, and findeth the Light-and power- world in himself: he himself maketh them, so that the fierce wrath with all forms are only a Cause of the Life, and a finding of himself in Great Wonders. 22. He is the Ground or Byss and Abyss; the Liberty and also the Nature, in Light and Darkness. 23. And Man also is IT all, if he do but so seek and find himself as God doth. 24. Our whole Writing and Teaching, aimeth at this, how we must seek make and lastly find ourselves; how we must generate or bring forth; that we may be ONE spirit with God; that God may be in US, and we in God; that God's Love-spirit in us, may be the willing and the Doing. 25. And that we, withdraw from the Anguish source or Quality, that we may introduce ourselves into the true similitude in Three worlds, that each of them may stand in their Order, and that the Light-world in us, may be LORD, that, that may lead the Dominion. 26. That so, the Anguish world may abide hidden in the Light-world, as it doth also in God, and so be only a Cause of the Life and of God's wonders. 27. Else, if we attain not the Light-world, then is the Anguish-world in us, the upper Dominion, and so we live Eternally in an Enimicitious source or Quality. 28. And this strife lasteth so long as the Earthly Life endureth; and than it goeth into the Eternal Ether, either into Light or into Darkness; whence there is no release more, and therefore God's Spirit warneth us, and teacheth us the right way. AMEN. Conclusion. 29. Thus Reader who lovest God; Know, that a Man is the true similitude of God, which God highly loveth, and manifesteth himself in this similitude; as in his own: God is in Man the Middlemost. 30. But he dwelleth only in himself: and if it be so that the spirit of Man, become ONE spirit with HIM, than he manifesteth himself in the humanity, viz: in the Mind, Thoughts and Desiring; so that the Mind feeleth him. 31. Else in this world he is very much too subtle to be beheld by us, only the Thoughts behold him in the Spirit, understand in the willing-spirit; for the will sendeth the Thoughts into God, and God giveth himself into the Thoughts. 32. And then the Thoughts bring the Power of God to the will: and the will receiveth them with Joy, but with * Or Quaking Trembling. 33. For it acknowledgeth itself unworthy, seeing it proceedeth out of a rough Lodging, viz: out of a wavering Mind; and therefore it receiveth the Power in the sinking down before God. 34. Thus out of its Triumph cometh a soft gentle Meekness to be: that is God's true substance, and it apprehendeth that very Substance. 35. And that conceived or apprehended substance, is in the willing, the heavenly Body, and is called the True and Right Faith; which the will hath received in the power of God; the same sinketh or demerseth itself into the Mind, and dwelleth in the fire of the Soul. 36. Thus the Image of God is entire or total; and God seeth or findeth himself in such a similitude. 37. And we should not at all think or Conceive of God that he is a strange substance or sorrein Thing, to the wicked indeed he is a strange substance: for the wicked apprehendeth him not. 38. God is in him indeed, but not Manifest, in the willing and mind of the wicked and ungodly; it is only his fierce wrath that is manifest in him, he cannot reach or attain the Light. 39 It is in him, but it is not profitable to him, his Essence conceiveth or apprehendeth not it; it showeth itself before him; and is only his pain source or Torment; and he doth but hate it and is an Enemy to it, as the Devil is an Enemy to the Sun; and also to the light of God. 40. He would be better at Ease, if he could be Eternally in the Dark; and knew that God were far from him, and then he would find no shame or reproach in him. 41. But if he knew, that God is so near him, and he cannot apprehend him, that would be his greatest plague, so that he would hate himself, and it would make him an Eternal contrary will, opposite Anguish and despair, in that he knoweth, that he cannot attain God's favour of gracious Countenance. 42. His own falsehood or wickedness plagueth him, but he can create or procure no Comfort, that he might come to Grace, for he toucheth not God, but only the Centre in the Anguish in the fierce wrath. 43. He abideth in Death, and in the Dying source or Torment, and cannot break through; for there cometh nothing to help him, of which he can lay hold, whereby he might Ground or found himself in the Kingdom of God. 44. When he hath lead a Thousand years in the Abyss in the Deep, yet than he would be without God in the Darkness, and YET God is in him, but helpeth him not; also he knoweth him not, only he knoweth of him and only feeleth his fierce wrath. 45. Understand that thus: just as a fire is in a Stone, and the Stone knoweth it not, it feeleth it not, only, the fierce wrathful cause * ●um. to or of the fire, which holdeth the harsh astringent Stone, Captive in a Body; it feeleth that. 46. Thus, the Devil also feeleth only the Cause of the Light, that very cause, is the fierce wrathful Centre: and holdeth him captive, and that he hateth and cannot endure it: and yet he hath nothing else that would be better for him. 47. Thus he is nothing but a fierce wrathful vehement eager Malignity or Malice, a Dying source or Torment, and yet is no Dying, but a deadly loathsome poison, a hunger and thirst; but no refreshment. 48. * Note. What is the Devils riding Horse. To be considered, by Liars Blasphemers and Boasters. All that is evil base envious, harsh astringent and bitter; whatsoever fleeth away from the humiliy, as he hath done, that is his strength and his odious desire. 49. Whatsoever hateth and is an Enemy to God, and flieth from, or Curseth God, that is serviceable to him, whatsoever turneth or perverteth the Truth into Lies, that is his will upon which he rideth; and wherein he voluntarily dwelleth. 50. Thus also is the wicked and ungodly Man; when he looseth God, than he is in the Anguish source or torment, and hath the Devils will. 51. But know this: God hath in the humane soul, broken and destroyed the hardness of Death; and is Entered into the limit aim or Mark of the Covenant wherein death becometh broke open: he hath broke open the limit or Mark in the Centre of the soul, and set his light towards Man's light of Life. 52. The Light is afforded him, so long as he liveth in the virtue and power of the Sun; will ●e Convert, and enter into God's Light, he will be accepted: No Election or Predestination is concluded upon him. 53. But when he looseth the Sun's Life, and hath also Nothing of God's Life, than all is out and lost with him, than he is and remaineth a Devil. 54. But God knoweth those that are his: he knoweth who will turn and convert to him, upon those goeth the Election of which the Scripture Speaketh; and upon those which will not, goeth the Reprobation or hardening, or the withdrawing of Light. 55. Man hath undeniably both Centres in him, and so then if he will be ●s Devil, Shall God then cast the Pearl in the way of the Devil; Shall he shed forth his Spirit into the ungodly or wicked willing. 56. Indeed, out of Man's willing must God's spirit become Generated, it must itself become God in the willing Spirit, or else he attaineth not divine substantiality, viz: the wisdom. 57 Therefore Mind and Consider yourselves dear Children, and go in at the right Door: It is not called only Forgiveness: but being generated or Born a new: and then is the right Forgiveness; that is, Sin is then a Husk or Shell the New Man growth out of it, and casteth the husk away, and that is called God's forgiveness. 58 God forgiveth the Evil away from the New Man: he giveth it away from him: it becometh not put away from the Body; but the sin becometh given into the CENTRE, for fuel or wood for the fire, and must thus be a cause of the fires Principle, out of which the Light shineth. 59 It must serve the Holy Man for the Best, as Saint Paul saith, * Rom. 8. 28. All things must serve for the Best to them that Love God, even Sinne. 60. † Rom. 6. 1. 2. What say we then? Shall we then sin? that our Salvation may become generated? that be far off: How shall I will to enter again into that to which I have died? Shall I go out of the Light into Darkness? 61. But thus it must be, that the Saints of God may lose Nothing; therefore it must all serve them: that which to Sinners is a Sting * 2 Cor. 2. 15. 16. unto Death, that is to the Saints a Might and Power unto Life. 62. Then saith outward Reason: surely I must sin, that my salvation may be great. 63. But we know, that whosoever goeth forth out of the Light, he goeth into the Darkness: let him look to it that he abide not in the Darkness; for he sinneth purposely stubbornly or obstinately, in or against the Holy Spirit: † Gal. 6. 7. Err not; God will not be Mocked nor slighted. 64. Of his Love, we are after our Fall become righteous again, through his Entrance into our Flesh. 65. But he that entereth purposely or obstinately into Sin, he despiseth and Contemneth the becoming Man or Incarnation of Christ: and taketh a heavy burden upon or into himself: he should do well to look to it; he will more hardly be able to go again out of the purposed sin: than one, to whom the way of God is not yet Manifested. 66. Therefore it is Good to shun, and to flee from Evil, to turn his Eye from falsehood and wickedness, that he Senses or Thoughts may not enter into that which is false or wicked: and bring that afterwards to the Heart, whence Lust doth exist, so that the Desire Imagineth, and bringeth it into the Mind, whence the Noble Image becometh destroyed, and an Abomination in the presence of God. 67. We would have the Reader and Hearer that loveth God, faithfully warned from our Gifts and Deep knowledge: and we have very earnestly and faithfully presented you the way of the Truth, and of the Light; and we admonish you all Christianly, to Consider of it and to read it diligently: It hath its fruit in itself. Hallelujah. Amen. The third Part of the Book of the Incarnation, is concerning The TREE of the Christian Faith. A True Instruction, how Man may be ONE Spirit with God: and what he must do, that he may work the works of God: wherein the whole Christian Doctrine and Faith is briefly comprised. ALSO What Faith, and Doctrine is. An open Gate of the great secret Arcanum of God, out of the divine Magia through the Three Principles of the Divine Being or Substance Written Anno 1620. in the Month of May. In High Dutch. By Jacob Behme THE Teutonick Philosopher, LONDON, Printed by J. M. for Lodowick Lloyd, at the Castle in Cornhill, 1659. The First Chapter. What Faith and Believing is. 1. CHrist saith, * Mat. 6. 33. Seek first the Kingdom of God and the Righteousness thereof, and so shall all other things be added unto you. 2. Also, † Luke 11. 13. My father will give the Holy Spirit to them that pray unto him for it: ‖ Joh. 16. 13. when that cometh, that will lead you into all Truth: * Joh. 14. 26. that will intimate to you all whatsoever I have said to you. 3. † Joh. 16. 14. 15. For, it will receive of Mine and make it known to you, ‖ Mat. 10. 19 that will give you a Mouth and wisdom what ye shall speak. 4. And Saint Paul saith: * Rom. 8. 26. We know not what we should pray or speak: but the spirit of God, helpeth us mightily according to that which is pleasing to God. 5. And so now Faith, is not an Historical knowledge, for a Man to Make Articles of it, and to depend only on them, and to force his mind into the works of his Reason; but Faith is * Or a Spirit one with or in God. ONE Spirit with God: for the Holy Spirit moveth in the Spirit of Faith. 6. True Faith, is the Might of God, ONE Spirit with God; it worketh in God and with God. 7. It is free, and bound to no Articles, but only to the right and true Love; wherein it fetcheth the breath of its Life's power and strength; and lieth not in humane Arbitrium Opinion or Conjecture. 8. For, as God is free from all inclination or deviation, so that he doth what he will; and need give no account for it, so also is the True Faith free in the Spirit of God; it hath no more but one Inclination, viz: into the Love and Mercy of God, viz: that it cast its willing into God's willing; and to go out from the Syderial and Elementary Reason. 9 It Seeketh not itself in the Reason of the Flesh; but in God's Love; and so if it thus findeth itself, than it findeth itself in God, and co-worketh with God, not as to Reason what that will, but in God, what Gods spirit will. 10. For, it prizeth or Esteemth not the Earthly Life, that it may live in God, and that God's spirit in it may be * Phil. 2. 13. the Willing and the Doing; it giveth up itself in humility into God's willing, and sinketh through Reason into Death, and yet springeth with God's Spirit into the Life of God. It is as it were not; and yet is in God, in All. 11. It is a Crown and * Or Adorning Ornament of the Deity; a Wonder in the Divine Magia: it maketh where Nothing is, and taketh where nothing is made: it worketh and none teeth its Substance. 12. It † Or raiseth. lifteth up itself aloft, and yet needs no climbing up: it is very Mighty, and yet is the most lowly humility of all, it hath all; and yet comprehendeth nothing more than Meekness; and so it is free from all * Bosheit. Evil. 13. And hath no Law, for the fierce wrath of Nature toucheth it not: it subsisteth in Eternity; for it is comprehended in No Ground, it is included or Bolted up in Nothing. 14. As the Abyss of Eternity is Free, and Resteth in Nothing, but only in itself, where there is an Eternal Meekness; so also, is the right true Faith in the Abyss. 15. It is in itself, the substance: it liveth, and yet seeketh not its own Life, but it seeketh the Life of the Eternal still Rest: It goeth forth out of its own life's Spirit, and possesseth itself. 16. Thus, it is free from the source or Torment, and dwelleth thus in the Eternal Liberty in God. 17. It is with, or as to, the Eternal Liberty, as a Nothing; and yet is in All: All cometh to it; which God and the Eternity is and can possibly do: it is apprehended by Nothing, and yet is a fair Inhabiting delight in the Great might or Potency of God. 18. It is in Substance, and yet is or becometh apprehended by no substance: It is a Playfellow Companioness and Copsmate of the divine● Virgin of the wisdom of God: In that, stand the Great wonders of God; * Sophia. and yet is free from All. 19 As the Light is free from the Fire, and yet is continually generated from the Fire, and yet the fire source or Torment cannot apprehend or stir it: In like manner, I present to your understanding, that thus, Faith becometh generated out of the Life's Spirit, viz: out of a Continual burning Fire, and shineth in that same fire, and filleth the life's fire, and yet is never apprehended. 20. But if it becometh apprehended, then is itself entered into Reason as into a Prison: and is no more in God, in its liberty, but is entered into the source quality or Torment. 21. It Plagueth itself, and yet there it may well be free; in the Reason it worketh the wonders in the Fire of Nature, and in the liberty it worketh the wonders of God. The Second Chapter. Of Faith's Original: and why Faith and Doubting dwell together. 1. NOw seeing Faith is ONE Spirit with God; therefore we are to consider of its Original, For we may not say, that it is a Figure or Image of Reason, * Faith is God's Image, viz: the desiring seeing and Mind. but it is God's Image, God's similitude, an Eternal Figure. 2. And yet may destroy or Corrupt itself in the time of the Body, or transmute and alter or change itself into the Anguish-source. 3. For in its own substance in the Original, it is merely a willing, and that willing is a Seed, and that must the fire-spirit, viz: the Soul, sow into the Liberty of God. 4. And so a Tree groweth out of that seed, of which the soul feedeth, and allayeth or meekeneth its fire-life: so that it becometh powerful, and giveth its virtue to the root of this Tree, whence the Tree groweth in the Spirit of God even into the wonders of the Majesty of God, and springeth in the Paradise of God. 5. And although it be so; that thus we are as it were dumb or Mute and may notwell be understood; for Reason will needs comprehend and see all presently; yet we will set it down very clearly to the Light: why Faith and Doubting are together: And as it were bound with a Chain, so that there is a vehement strife in Man, all the Time, while he is a Guest in * 2. Cor. 5. 1. this Tabernacle of the Earthly Life. 6. Unless, he so very eagerly sink down in himself, that he can introduce the Life's fire into the Liberty of God, and so he is in the life of Reason, as Dead, and though he liveth, † Rom. 6. 10. he liveth to God. 7. Which is indeed a highly precious life of a Man, and is rarely or seldom found in any, for it is * Note. like the first Image, which God Created. 8. Although the Mortal hangeth to it, ye it is as it were Dead, as if a Dead Image hung to him, into which corruption belongeth, wherein the true Man liveth not. 9 For, the Right life standeth converted, and is in another world, in an other Principle, and liveth in another source or Quality. 10. Uuderstand us now therefore in this manner: ye see and know the Original of the Humane Life, how that existeth in the Mother's Womb or Body; and ye see moreover wherein it qualifieth or operateth, and moveth itself, viz: chiefly in Four Forms; as, in Fire, Air, water, and Earth or Flesh. 11. And though clearly it thus standeth therein, yet it is in this no more than a Beastial Life, For its Reason cometh to it from the Const●llations, and findeth, that the Sun and the Constellation maketh a Tincture in the four Elements, whence the Reason and qualification or working cometh, also pleasure and displeasure. 12. But it is not by far yet, the right humane Life: for this Reason seeketh no higher, but only itself in its wonders. 13. Yet there is in Man a Desire and a great Longing or panting after a higher better and Eternal Life, wherein there is no such source quality or Torment. 14. And though it be clear that Reason apprehendeth it not, nor seeth it not, yet a Mystery lieth in Reason, which there tasteth and knoweth it, whence the seeking existeth. 15. Whereby we know that the same Mystery, is together implanted in the first Creation, and is Man's own, and thus find, that it standeth in a desiring or Longing, viz: in a Magic seeking. 16. Further we find, that, with that Mystery, we are in a strange Lodging for our House: that, the same Mystery standeth not in the spirit of this World: for that apprehendeth it not, also findeth it not, whereby then we know the heavy fall of Adam. 17. For, we find that Mystery in the willing of the Mind first; that it is a secret fountain Spring, which openth itself in another Principle. 18. Secondly, we understand also, that, that Mystery standeth hidden in the fire in the Anguish source or quality, and openeth itself, through the Anguish of the willing. 19 And then Thirdly we find, how that same Mystery is held captive by the spirit of this world. 20. And as the Outward life's Reason hath Might or ability, to enter thereinto, and to destroy it, so that, that mystery cometh not to the Light, in that it covereth the same, so that the Genetrix cannot generate; and so * Note. abideth as a Mystery hidden. 21. And so then when the Body breaketh, than the willing hath nothing More which can open the Mystery: and thereupon the fire or Souls spirit abideth in the Darkness; and the Mystery standeth Eternally hidden in it, as in another Principle. 22. Thus we know that Mystery to be * Note. God's Kingdom, which standeth hidden in the soul, which giveth a longing pleasure and desire, so that it Imagineth in that Mystery. 23. Where then it becometh impregnated magically in that Mystery out of which the willing existeth to it, to go forth out of the Fire-life into the Mystery of God. 24. And so now if it lifteth up the willing, and casteth it from it into the Mystery, than the willing becometh Impregnated in the Mystery. 25. For, it is longing and attaineth or cometh to be the Body of the Mystery, viz: the substance of the Mystery, which is God's substance, which is * Note. Incomprehensible to Nature; Thus the willing draweth God's similitude or Image on to itself. 26. So now when the willing is generated out of the Souls Fire, than it standeth indeed also with its Root in the soul, and so between the willing and the soul there is no parting or renting: but the willing thus becometh ONE spirit in or with God, and becometh the souls Garment, so that the soul in the willing becometh hidden in God. 27. So that though it dwelleth in the Body, yet nevertheless it is with its willing environed and hidden in God; and is thus in the willing, which is the right earnest Faith, a Child of God; and dwelleth in another world. 28. This now is not so to be understood, like a Historical willing, whereby Reason knoweth, that there is in itself a desire after God, and yet holdeth or retaineth that very desire captive, in Evil or wickedness, so that the willing cannot go out from the soul, and enter into the Life or Mystery of God, but maketh Opinions, and setteth the willing inthe Conjectures. 29. Wherein then it cannot reach the Mystery, and so abideth in the Conjecture, or indeed altogether hidden in the soul, in which it is directed and pointed or put off to a Future thing, whereby Reason holdeth the will Captive in the Longing or lust of the Flesh in the Syderial Magia, and continually saith; to Morrow thou wilt go forth and seek the Mystery of God. 30. Verily, there is no own or * Note. Thou must through Christ in thee deny thyself. self ability of finding it: This Opinion deceiveth itself; so also the Liberty is in no Conjecture or Opinion, where the will may Enter in and behold God, that Reason need to Image or Contrive to make or to do somewhat, and so therewith to be pleasing to God. 31. For there is no righter way then only to go with the willing out from Reason, and not will to seek itself, but God's Love, to cast itself wholly into God's willing, and to let all lie, which Reason casteth in the way. 32. And though there were great sins and forepast Lusts, into which the Body was Entered; only to go above them with the will, and Esteem Gods Love greater † the●orbid ●orbid Pleasure of sins. 33. For God is not an áccepter of sins but an accepter of the Obedient free willing, he letteth not sins, into himself. 34. But a humble lowly willing, which goeth forth out of the house of Sins, and willeth sins No more, but sinketh itself out from Reason into it Love, as an Obedient humble Child, that he accepteth; for it is pure. 35. But so long as it sticketh in the Opinion and Conjecture, it is surrounded with the Opinion, and is not free. 36. But now seeing then God is free in himself from the Evil or wickedness, so must the willing also be free, and then it is God's similitude Image and propriety: for, * J●●. 6. 37. What comes to him into his Liberty, he will not cast that away, as Christ Teacheth us. The Third Chapter. Whence, Good and Evil, Love and Anger, Life and Death, Joy and Sorrow, Come: and how the Wonders of Nature appear in the Free will of God; And yet the Liberty of God mingleth not itself with the Wonders of Nature. 1. ANd understand us further in this Manner: We apprehend and have it sufficiently made known to us even in the Holy Scripture, as also in the light of Nature and in All and Every thing or Substance; that from the Eternal Substance all proceedeth, both Good and Evil, Love and Anger, Life and Death, Joy and Sorrow. 2. Yet we cannot say, that therefore Evil and Death Cometh from God; for * Note. in God is no Evil, also no Death, and in Eternity no Evil goeth into Him. 3. The fierce wrath only proceedeth out of the fire of Nature, where the life standeth as in a Magia, where one form desireth and awakeneth the other, whence the Essences of Multiplicity Exist; out of which the wonders become generated; in which the Eternity manifesteth or revealeth itself in Similitudes. 4. And yet we must say that in God's willing, there is a desiring, which there causeth the Magia, out of which the Multiplicity existeth. 5. And yet the Multiplicity is not God's willing it self: which is free from all substance; but in the Seeking or longing of the willing, Nature generateth itself with all forms, where then all originally ariseth out of the Desiring, as viz: out of the Eternal Magia. 6. And we are further to know, that all whatsoever there attaineth Life (which Imagineth into the seeking or Longing, and setteth its will into Nature), that it is the Child of Nature, and ONE life with Nature. 7. But whatsoever with its willing; goeth forth out of the seeking or longing of Nature, into the free willing of God, that becometh accepted and known in that free willing, and is ONE spirit in, or with GOD. 8. And though it be Nature: as also Nature hath Ever from Eternity generated itself in God's willing, yet its Spirit-life is without or beyond Nature in the free willing, * Note. and so the wonders stand manifested in God, and yet are not God himself. 9 And if the souls will-spirit goeth forth from the Reason of Nature into the free-willing of God, then is the willing-spirit God's Child, and the Naturespirit God's wonder; and the Creature, standeth in-turned into itself, as God himself. 10. For, the Sydereall or Reason-spirit, seeketh in its Magia, in itself, in its Centre, the Wonders of Eternity: To which End, God hath created the soul, in the Body of the outward Nature, though indeed it be only apprehended in the Inward. 11. And the willing-spirit goeth into the liberty of God, where then the Holy Spirit bringeth it into the Free divine Mystery, so that the Deity standeth manifest in the willing-spirit, and in the Reason Spirit standeth the Magia of Nature, with its wonders, Manifest. 12. So then seeing the soul is the Centre, where the right willing-spirit towards the liberty of God, goeth forth into the liberty of God, viz: into the Divine Mystery, yet it hath the Sydereall spirit for a Band. 13. And if it tameth that so that it worketh not Evil, may introduce, the sidereal Wonders, which in the Elementary Looking-Glass became made or brought to a Substance, and bring them before the Majesty of God into the free willing of God: that so the wonders may shine or appear in the divine Liberty, as a similitude of God's willing. 14. Not so to understand; that the liberty of God mixeth with the Nature-wonders and with the similitude, so that they be One; NO. 15. God abideth Eternally Free; he dwelleth in the wonders as the Soul in the Body; and so little as the Body apprehendeth the soul, or the fire, the Light; so little also doth Nature, the Deity. 16. And yet is ONE substance, and hath from Eternity parted itself into two substances, viz: the Fire and the Light. 17. Where in the Fire we understand the source or quality of Nature; and in the Light, the Mystery the spirit of the Life without source or quality, although the Fire also is a Mystery▪ 18. Thus, understand us, it hath one and the same form or manner in Man. The Soul is the Fire of the true humane life; that, God out of the Eternal Nature in Adam breathed or blew up by or with his spirit, as viz: out of the Centre of God. 19 And the Spirit that became generated out of the souls fire, which Gods spirit form to its Image; that, HATH the divine Mystery, out of which the willing towards the Love of God, becometh Generated, out of which the Divine Magia or seeking, Existeth; that, the willing spirit of God, desireth. 20. And so now if it Lift up itself, that is, go forth out of the hidden Mystery into the liberty of God, than it is a branch bud or sprout in God's Kingdom: Sprouted out of God's Mystery, and worketh in God's willing, and Continually openeth the Wonders of God's wisdom. 21. NOT in that form or Manner, as if in God somewhat New were become Generated, that had not been from Eternity in God's wisdom, which hath no Ground or bottom nor Number. 22. Only in the souls Spirit in itself the Endless or Infinite Mystery becometh Manifest to God's honour and deeds of Wonder: and to the Eternal Joy of itself, understand of the Creatures self. 23. Now seeing the Earthly perished seeking or longing mixeth itself together with the Starry source or quality, and that the soul in the heavy Fall of Adam, hath with its willing imagined into the Starry seeking or longing, as also into the Earthly, and introduced, the strange Magia into itself; therefore is the willing become broken or Corrupted, and the divine Image become destroyed. 24. And the Heavenly divine Image of Man became Earthly, so that the right willing standeth as it were reversed or turned about, as viz. in the spirit of this world, viz: in Reason, which is generated out of the Constellation. 25. Now therefore it is necessary for the right Image of God, which is thus destroyed and become Earthly; that it become * Joh. 3. 3. 5. 7. born again anew. 26. And there would be no Remedy or Council found, to help this Image; if the word out of the Centre of God, viz: Gods own Life, should not become Man, and new Regenerate the pure soul again in itself, whose Image was now perished: and there the right Image, become helped again, else it would Eternally have been bereft or deprived of the liberty and Majesty of God. 27. And so now seeing all souls are proceeded out of ONE, they are all THEREFORE generated out of the perished or Corrupted Root. 28. But seeing the New regenerated Life in Christ is come again into * Or one. a soul: therefore it is necessary, that we all cast our willing into the Regeneration of Christ: for in Christ we are with our souls, become Generated in God again, and have in Christ attained the Image again. 29. For our Mystery in the soul stood after the Fall only and barely in the Magia of Nature, which in its Centre, is a Fire, and the Image was turned out of the liberty of God into the outward Magia, viz: into the outward Principle. 30. So now when that breaketh or Corrupteth in the Substance; then the poor perished Image of the Soul, standeth as a forlorn lost child, where in its own Centre it can awaken or stir up Nothing, but only the fierce wrathful fire-source or quality: for it is gone out of the word of God, viz: out of God's Mystery, into a Corruptible Looking-Glass, viz: into the spirit of this world; which is inceptive and finite, or hath a beginning and End. 31. And therefore also the souls Body is wholly become Earthly, and is fallen home to Corruptibility and to Death. 32. Therefore it is necessary for us: (being God hath out of Grace turned his Love to us, and hath turned in our soul, in Christ, into himself again into the Liberty, and made the divine Mystery stirring in the Image, so that the Image can dwell again in God, viz: in the Paradisical Wonders) that we break off our willing from the outward Centre, viz: from the transitory Life, and introduce it into the free willing of God. 33. And to that Now belongeth, not a History only, or knowledge; for one to say. I Believe, that is, I know it, or desire it, and yet abide with the willing in the outward Principle, viz: stand in the outward seeking or Longing: No! 34. The thing is this, * Joh. 3. 3. 5. 7. Ye must become born anew, through the water and Holy Spirit: Else ye will not see the Kingdom of God. 35. It must be sincere or Earnest: the Reason's willing, must become broken; it must be a living motion of the willing, which breaketh quite through Reason, and which striveth or fighteth against Reason. 36. And though that indeed be not possible for the soul, since it is become so very perished or Corrupted; yet there is no better Council or remedy for it, then that it should make itself with all its reason and thoughts, as it were dead, and incline and unite itself merely and only into God's Mercy, and give itself up thereinto; that there be no other Room left for Reason, but that it must be compelled and Subdued. 37. And if the willing do thus strike down Reason, than it is as it were dead, and yet there liveth, but it becometh the right willings servant, and yet there without that, will be Lord. 38. For God's willing must become Lord over Reason; if Reason would make or do any thing virtuous, which subsisteth before God. 39 For nothing subsisteth before God unless it be generated in Gods willing. 40. But if the willing turneth itself into God; then the willings spirit becometh God's child. 41. Then also do subsist before God, the * Or Works. Wonders, which have been made or wrought by or with the Reason-spirit; for they have been made in God's willing▪ and have become put out of the inceptive and set in the Eternal. 42. And though indeed we cannot say, that our work or Doings; or that which we have made, abideth Eternally; yet the shadow or Image of the same abideth; and though they truly and really abide in the substance, yet but in the Mystery, viz: in the Divine Magia, before the wisdom of God. 43. Where only the outward principle thereof breaketh or Corrupteth, viz: the outward Dominion in the four Elements. 44. And there yet the Four will become set again into the One; where then all Colours and forms or varieties of the four, will become known, with ALL WHATSOEVER is become generated therein. 45. Therefore than a final day of separation is appointed by God, wherein * 1 Cor. 3. 13. all shall be proved or Tried through the Fire, what is generated in the willing of God, or, not; where Each Principle will reap its own. 46. And there Much of Many men's works will abide in the fire, because they were not become generated in Gods willing; for Nothing impure, goeth into God. 47. But whatsoever is generated out of another Magia, that is not Pure; of which we have the Earth for an Example, which is perished. 48. Dost thou ask; Why? Answer. The Devil with his Legions, sat, in his Creation, where really he was Created an Angel; in the Sulphur, or in the CENTRE of Nature, † Note, out of what the Earth is Created. out of which the Earth afterwards became Created; he hath awakened or stirred up the fierce wrath in Nature. 49 So that the Earth hath an Evil impure seeking or Longing; although it is become shut up in Death, and reserved for * Or Justifica●on. Putrefaction. 50. Where it shall be proved in the Eternal Fire, and come again, into whatsoever it was before the Creation, viz: into the Eternal Magia of the Eternal Nature. The Fourth Chapter. How a Man must Live, that he may attain the Liberty of God: and how the Image of God becometh destroyed. Also of the state of the wicked, after the Dying of the Body. 1. NOw then seeing all is included and shut up in Gods willing; whatsoever is become generated in Nature: therefore thus we understand, that Nothing can enter into God's willing; unless it became generated or Made in God's willing: and so we understand Clearly, that it is necessary for us, that we with all our Reason and Thoughts give up ourselves into God's willing. 2. And so * Ephe. 4. 18. labour with the Hands in the world, and seek and make food for the Belly, and yet not at all set our willing thereinto, so as to account any earthly thing our Treasure. 3. For, † Mat. 6. 21. where our willing and Heart is, there is also our Treasure: Is our willing in Gods willing? then we have the Great Mystery of God, out of which this world, as a similitude hath been generated, and so have both, viz: the Eternal, and the Corruptible; and yet more; we bring the wonders of our works, into the Eternal Mystery: for they hang or cleave to the willing-spirit. 4. But if we turn away our willing from the Eternal into the Earthly Mystery; and account Money our Treasure, and the Beauty of the Body for our Lustre, and honour or authority and power of our Best Jewel▪ than our willing is captivated in the same; and so now hangeth only to the Looking-Glass, and attaineth not th● liberty of God. 5. For, the Looking-Glass, viz: the outward Kingdom shall be tried through Fire, and the fierce wrath shall be severed from the Pure, where then the fierce wrath will be an * Isai. 33. 14. Eternal Burning. 6. Now if Reason introduceth the soulish Mind, with the willing spirit of the soul, in which the Image of God, and the right true Man standeth, into the outward Looking-Glass, viz: into an Hypocritical seeking or Longing; then indeed is the Image and right true Man captivated therewith, and infected with the outward Magia, viz: with the seeking or longing thereof. 7. Where then the Image putteth on the outward substantiality, not only as a Garment, but it is an infection and total mixture. 8. Though indeed the soulish-fire, mixeth not itself with the outward Kingdom; yet the souls willing-spirit, which is Magical, mixeth itself, and so the Image of God becometh destroyed; and altered into an Earthly, where then the souls fire-life remaineth rough, and hath in the willing-spirit, an Earthly Image. 9 So now if the body breaketh and dyeth, than the soul retaineth its Image, viz: its willing-Spirit: and now is departed away from the Body's Image: for in the dying is a Severing asunder, and then the Image appeareth with and in those things, which it hath received into itself wherewith it is become infected; and that source or quality it hath in itself. 10. What it hath loved here, that hath been its Treasure, whereinto the willing-Spirit hath entered, and according to that also the soulish Image figureth itself. 11. Hath any turned his heart and Mind into Pride state and Courtliness, in the time of his life: then that very source or quality continually springeth in the souls fire into the Image; and flieth forth * Over or above. over the Love and Meekness, viz: forth over God's liberty, and can not possess nor apprehend the liberty. 12. But it floweth up thus in itself in such an anguish source or quality, and figureth the willing-spirit continually according to the Earthly Things; into which its willing hath Entered, and gendereth thus therewith in the souls Fire, and continually climbeth up in Pride and state, and will needs go forth in the fire over God's Meekness. 13 For it can Frame or Create no other willing, for it cannot enter into the liberty of God, into the Holy Mystery; where it might create or procure another willing; it liveth only and barely in itself. 14. It hath Nothing; and can also attain Nothing but only, that which in the outward Life it hath comprehended or Conceived in itself. 15. And thus it goeth also with a Covetous Person, who hath in his willing-spirit and Image, the Magic Covetous seeking or longing, who willeth always to have much, and figureth all that is in his willing-spirit, where with he was busied in the Life of the Body. 16. But being that hath left him, and that his substance is no more Earthly, therefore yet he carrieth along the Earthly willing, and so plagueth and tormenteth himself therewith, or he can attain nothing else. 17. And yet it goeth much worse with * The false wicked deceitful Man. falsehood, against which the Miserable have cried out, and cursed him for his Oppression and Extortion. 18. For, all whatsoever hath been wrought in the Evil wickedness or Malice, which he hath caused, followeth after him: for it hath become wrought in the Mystery of the Anger, and so the perished soul falleth thereinto after the Dying of the Body. 19 And there it must bath in those Abominations, so that if it were possible, for it to unite itself with the willing into God's love, yet it would have those same Abominations and Malice on its Back, for they make it Eternally despair. 20. Where then at last the soul departeth away, and renounceth God, and desireth only to climb up and to live in those Abominations. 21. And this is its Joy, that it blasphemeth God and his Saints or Holy ones, but yet lifteth up itself in the abominations above God and the Kigdome of Heaven, and yet seeth or apprehendeth none of them. 22. Thus we give you to Consider, what the willing and † Zuvers●cht. aim or confidence is, viz: that it is the Master and Leader, which introduceth the Image of Man, both into God's Love, and also in God's anger. 23. For in the willing, the right true Faith becometh generated wherein the Noble Image of God standeth; for in the Faith or believing, we become again through Christ, generated in God: and attain again the Noble Image, which Adam had lost, and Christ with God's life, hath introduced into the humanity again. 24. Thus a false or wicked will destroyeth the Image, for the willing-spirit is the Root of the Image, for it draweth the Mystery of God into itself. 25. And the Spirit of that same Mystery * Or bringeth to Light. openeth the fair Image, and draweth on to it the divine Mystery, viz: God's Substantiality, understand, Christ's heavenly Body; which became generated out of God, in the Dear and fair virgin of his wisdom, which filleth Heaven. 26. So than if our Mind and Willing become set thereinto, and that the willing desireth the same; then is the willing Magical and goeth thereinto: and if it then hungereth after it, than it may eat the Bread of God. 27. And now Sprouteth to it the New Body, which is the saving amiable blessed Tree of the Christian Faith; for every Body, or Corpus, loveth itself. 28. And so then the soul getteth God's Body, which is so sweet saving amiable and blessed, how then will it not love the same, which yet is given to it for its own, in which it liveth and dwelleth; and of whose power and virtue it eateth and strengtheneth itself. 29. Now None should deceive himself, and abide sticking in his falsehood and unrighteousness, and comfort himself with a Historical Faith, whereby he thinketh, God is Good and favourable, he will forgive me well enough, I will gather Treasure, and enjoy my full thereof, also leave my Children much riches and honour, I will yet one day repent well enough; It is a mere deceit. 30. Thou gatherest and heapest together in falsehood, and attractest into thee unrighteousness; and though it be all done in the best way that may be, yet it is but earthly; and thou hast demersed thy heart and willing down into an earthly vessel, and clothed and infected thy Noble Image therewith. 31. Moreover thou inheritest and purchasest only pride for thy Children, so that they only Set their willing-spirit also thereinto. 32. Thou Thinkest to do good to thyself, and thou dost to thyself and thy Children, the worst thou canst. 33. Indeed the outward Life must have sustenance; and he doth * Note. foolishly who voluntarily giveth his goods to a wicked one. 34. But much more foolishly doth HE, that with his goods maketh himself to be a wicked one: in that he setteth his heart upon them, and holdeth temporal transitory pleasure, more in honour, than the Eternal untransitory goods which have no End. 35. * Note. ye Merciful. But he is blessed that cometh to help the Miserable; for they wish all good to him, and pray to God, that he would bless him, in Bodyand Soul. 36. And thus their wish and blessing passeth to the Giver into the Mystery; and environeth him, and followeth after him as a good Work generated in God: for he taketh that Treasure along with him, and not the Earthly. 37. For, when the Body Dyeth, than the Image passeth into the Mystery, that is, it becometh manifest in the Mystery of God. 38. For, in the Time of the Earthly Life, the outward Principle was a Cover before it, and that falleth away with the dying of the Body, and then the divine Mystery appeareth in the Image, and therein, all good deeds and works; which were become generated in the Love in the willing of God. 39 All the prayers and wishes of the honest and virtuous Children of God, stand in the Mystery, and incline themselves towards, and appropriate themselves with the Image: For, the children of the Miserable, whom he came to help in their necessity and tribulation, have sent their willing in their prayer into God's Mystery: and therewith unite them, to their deliverer and comforter. 40. And so when that same wel-doer cometh into the Mystery, so that the Earthly Life falleth away, than all things become Manifest, and every one uniteth itself to its own, into which the willing hath severed it. 41. And all this becometh reserved to the Judgement of God the holy spirit, in the Mystery; and there every one shall reap what he hath here sown in his field, * Gal. 6. 7, 8. there it shall all spring up grow and blossom in a heavenly new Earth. 42. In which, Man will draw and put on to his divine Image, the Body of the perfect Mystery of God; and see before him, viz: before the bodily or Corporeal Image, his righteousness standing, and why he is so fair Beautiful and bright. 43. He will know the Cause thereof, and Eternally rejoice himself therein, and conceive or comprehend his Song of Praise or Hallelujah therein, to God's honour and deeds of Wonder. 44. On the Contrary the Wicked Heap or Multitude will have the scorn derision reproach Covetousness Pride State Pomp evil Malignity and wicked Malice, and the Curse of the Miserable, in their Mystery, gathered together into the Anger; which will also follow after them, and so they will ever continually know the Cause of their source or quality and Torment, and in that regard be Eternal Enemies of God and of his Children. The Fifth Chapter. Why the wicked Convert not. What the most Smarting thing in Converting is. Of the false Pastors or shepherds. Of the Tree of Faith. How a Man must enter into the Kingdom of God. Of the Breaking of the Kingdom of Lucifer. Of the Three Forms of Life: and what we have inherited from Adam, and from Christ. 1. ALL this the wicked Multitude cannot conceive or apprehend, and the Cause is this, there is no willing in them, which desireth to conceive it. 2. For, the Earthly substance hath captivated them, so that they can Create or frame no willing into God's Mystery; they are to God as the Dead; there is no breath of divine Life in them, also they will nothing thereof, they are bolted up into God's Anger Mystery, so that they know not themselves. 3. God hath not done that to them, but they are with their Willing-spirit gone thereinto, and so demersed themselves, and therefore they run on like Mad men. 4. Where yet the Noble Jewel in them standeth hidden in the Noble Centre, in the divine Principle● and they can very well, with their willing, go forth out of the Earthly substance and Malice or wickedness, into the willing of God. 5. But they wilfully and obstinately let the fierce wrath hold them; for, the Proud stately, self honouring-life, pleaseth them too well, and that holdeth them also. 6. But after this Time, there is no Remedy more; when the souls Fire, is merely and barely Naked, than it can be quenched by or with nothing but only with God's Meekness, with the water of the Eternal Life in the Mystery of God, and that they reach not or attain not; there is afterwards a * Luk. 16. 26. Great Cliff or Gulf between them, a whole Principle. 7. But in this Time, while the soul Swimmeth and burneth in the Blood, it may well be, for the spirit of God † Psal. 18. 10. goeth upon the wings of the wind; God is become Man. 8. The spirit of God, goeth with the willing, into the soul, it desireth the soul; it setteth its Magia towards the soul: the soul need only to * Rev. 3. 20. open the Door, and so it goeth voluntarily in, and openeth the Noble Grain to the Tree of the Christian Faith. 9 But this is the most smarting, which entereth most bitterly into Man; he must break off the willing-spirit from the Earthly Substance; he must bring forth the willing-spirit out from its Earthly Treasure, viz: out from Pride State Covetousness and Envy, as also out from Anger and falsehood towards the Spirit of God. 10. His Mouth must not be an Hypocritical flatterer, and his heart and willing abide sticking in the Earthly Mystery, it must be sincere and Earnest from the Ground of the Heart and of the soul. 11. The Will must turn itself about into the Divine Mystery, viz: into God's love, that the Spirit of God may have space and place in it, to blow up the divine Sparkle, else there is no Remedy, it is no flattering hypocrisy will do it. 12. * Note. And though one should learn all the Scriptures outwardly without book by roate, and should sit all his life long in the Church; and yet would abide in the souls Image, an Earthly Beastial Man, which in his heart hunteth only after falsehood deceit and wickedness, than his flattering Hypocrisy will help him nothing. 13. A Preacher, who handleth God's Mystery in the outward Externally, and yet hath not God's Image in the Inward, Internally, but only hunteth after honour and Covetousness, he is as near to the Devil, as the meanest of all, he is only a Juggler with God's Mysteries, and an Hypocrite without power. 14. He himself hath not the Mystery, and how then will he give or * Eph. 6. 19 dispense it to others? He is a false shepherd and † Mat. 7. 15. A Wolf among the sheep. 15. For every Man which beareth the Mystery of God, that is, who hath awakened or stirred it up, and given himself up thereto, so that God's Spirit driveth him, * Note. HE is God's Priest, for he Teacheth out of or from God, none can rightly Teach, unless he teach out of or from God's Mystery. 16. But how will he teach, who is without it, will he not teach from Art and Earthly Reason; what doth that Concern God's Mystery. 17. Although Reason be a Noble Thing or substance, yet without God's Spirit, it is blind; for Christ saithe † Joh. 15. 5. Without 〈◊〉 ye can do nothing: * Rom. 8. 14. those whom the spirit of God leadeth or driveth, those are Gods Children. 18. But ‖ Joh. 10. 1. he who climbeth into the sheepfold, another way then through Christ's Spirit, he is a Thief and a Murderer, and Cometh only to rob and steal, and to seek his own profit, he is not a Pastor or feeder of the sheep, but a devourer; as wolf doth. 19 We are to understand thus concerning the Tree of Christian Faith, it must be living, and not a dead History or knowledge; the Word of Life must in the Image be born or generated Man, that the Soul may bear God's Image, without that he is not God's child. 20. No flattering Hypocrisy, or deferring of Repentance upon hope availeth; so long as one beareth the Earthly Image on the soul, he is without God's Mystery. 21. Thou shouldest not dare to think, I will yet one day Convert well enough; but I will before hand gather enough, that I may not want, and Earthly business may not afterwards lie in the way: No, that is the Devils gripping Talon. 22. * Note. Acts 14. 22. 2 Thes. 1. 4. But through persecution the Cross and Tribulation through reproach and disgrace, must we go into the Kingdom of God. 23. For the Devil manageth his dominion in the Earthly Image, and he reproacheth the children of God in his proud stately pompous Seat, when they would run away from him, or escape from him: Thus the wicked Multitude serve the Devil and help to promote his work. 24. All this, the Man that will go to God, must not regard, he must consider, that he is in a strange Country among Murderers, and is a Pilgrim, who wandereth or travaileth into his true Native Country, he falleth among the Murderers, who vex and rob him. 25. And if he can but bring it so far, that he retaineth his Noble Image, than he hath Goods enough: for he getteth the heavenly Mystery instead thereof, wherein all lieth; out of which this world is only a Looking-Glass of it. 26. And he is indeed very foolish, which taketh the Glimpse of a Looking-Glass for a substantial Thing or Being: for the Looking-Glass breaketh, and he that loveth the same is bereft thereof. 27. And he is like one who in a great water † Mat. 7. 26. buildeth his house upon the sand; and the water carrieth away his house; and so it is also with the Earthly Hope. 28. O Child of Man, thou Noble Creature, let * The outward Looking-Glass it not have the power; it costeth thy Eternal Kingdom, seek thyself and find thyself, but not in the Earthly Kingdom. 29. O how very well is it with him, that findeth himself in Gods; Kingdom; who draweth on the heavenly and divine Mystery, and entereth thereinto. 30. All the Ornament and Bravery of this world, is Dung in respect of the Heavenly: and is not worth a Man's setting his Love upon it. 31. Although it be so; that it must yet be brought to the * Work or Effect. Wonders; to which End also God hath Created it: that Man, understand, the outward Man, should open the Wonders of the outward Nature, viz: in the outward Mystery, both out of the Earth and above the Earth. 32. All whatsoever the Stars can do, and the Earth hath in it, should Man bring into Wonders, into Forms, and into Being and Substance, according to the Eternal Figure, which became seen in God's wisdom, before the Times of the World. 33. But he should not set his willing therein, and Esteem that for his Treasure, but for his Joy and Ornament he may use it; but with the Inward Man he should labour in God's Mystery, and then God's Spirit helpeth him also to seek and find the Outward. 34. Seeing then, we are through the Heavy fall become so perished, that our Mind is become turned out of the heavenly Mystery into the Earthly, as into the Looking-Glass, so that we are found as it were half dead; therefore it is highly necessary for us, that we go quite forth out of the Earthly, with our Mind and willing: and seek ourselves first, before we seek the Earthly Beauty and Ornament; that we may first learn to know, where we are at home, and not make our Mind Earthly. 35. For, though Man standeth clearly in the Image of God, yet he is in a Three fold Life; but if he lose God's Image, than he is only in a Twofold. 36. The First Life is the Souls Life, and it originally ariseth in the Fire of the Eternal Nature, and standeth Especially in Seven Forms, all according to the Spirit of Nature, as in our second and Third Book is expressed and declared. 37. And the Second Life standeth in the Image, which is or becometh generated out of the fountain of the Eternal Nature, viz: out of the souls Fire, which Image standeth in the Light in another source or quality, and hath its living Spirit; as you may find it in Fire and Light. 38. For, the source or quality of the Light, is not as the source or quality of the Fire, and yet the Light existeth out of the Fire, where a Man is to understand in the source or quality of the Light, the meek pure amiable Spirit, and in the source or quality of the fire, the Cause thereof. 39 As you see, that out of the fire the Air Originally ariseth, which is the Spirit, and the Air also is understood to be in Four Forms, as First, one Day according to the fierce wrath of the fire; and Secondly, a Moist or damp one, viz: water, from the harsh astringent attraction; and Thirdly, a Meek one from the Light: and Fourthly, a swelling rising one, from the fierce wrath of the firecrack. 40. Wherein we then understand; that the Light in all Forms is Master, for it hath the Meekness, and is a Life, which becometh generated through the fierce wrathful Death, viz: through the Anguish source or quality in the sinking down: viz: as another Principle, which subsisteth in the fire without feeling; and yet hath its feeling in itself; viz: the Laudable worthy Relish. 41. Wherein then we understand, that the water, becometh generated through the Death, through the sinking down through the fires Anguish, and we understand further, how yet it is no Death, and yet it is a Death. 42. But the Light maketh it Sprouting, so that there is a Life therein, which life standeth in the Lights Power, wherein the life sprouteth out of Death. 43. And, understand; the Substantiality, viz: the Comprehensibility or Palpability, for, or to be, the water; which is dead in itself, but the fire-life, and the Lights power is its Life. 44. Thus the substantiality is esteemed as it were dead, where the Life is its own therein, and possesseth and generateth itself in itself. 45. Wherein the Death of the substantiality must give the Body thereto; as is declared in our Third Book: where then in the Light-life, and in the water of the Death, we understand two forms; and according to the Anguish in the Fire, the Third. 46. As First, in the Anguish of the Mortifying or killing in the fierce wrath of the Fire, we understand a fierce wrathful water, which in respect of the first four forms to Nature, viz: harshness, bitterness anguish and fire, is like Poison, and, is also Poison, a hellish substantiality in the fierce wrath, according to the original of the first Principle, wherein God's Anger springeth or floweth up. 47. And Secondly, we understand the other water, in the Lights Crack, in which the source or quality sinketh down quite through the Mortifying, and in the Death, becometh like as it were nothing, for in the Nothing, the Eternal Liberty, viz: the Eternal Abyss of the Eternity; becometh attained. 48. And if than the incomprehensible Light, in that very sinking down into the Eternity shineth or discovereth itself, and, always filleth the sinking down, then sprouteth forth in the Light, the power of the Light, viz: the Life of the demersed or sunk down Death. 49. For, the fierce wrath of the Fire, abideth in the fierce wrathful source or quality of the fierce wrathful water, and goeth * Note. not along into Death; also it cannot be, for the fierce wrathfulness is the stern Almighty life; that cannot die, nor attain the Eternal Liberty; for it is called, & remaineth to be, in Eternity, the Nature-life. 50. And though indeed in the Light-life, there is found also a Nature, yet it is not painful odious or Enemicitious, as that in the Original of Nature, according to which, God called himself a zealous jealous Angry God. 51. For, in the Light-source or quality, the water, which is sunk down through death into the Liberty, becometh a source & water of the Eternal life of Joy, in which the Meekness and Love, Eternally flow up. 52. Where then there is no more sinking down, but a sprouting, which is called Paradise. 53. And the movinng out of the waters-source, is called Element, that is the pure Element in the Angelical world. 54. And the Cause of the fire in the Light, is the Eternal Firmament, wherein the Eternal skill and knowledge in God's wisdom becometh opened: as we have a similitnde hereof in the Firmament and Stars. 55. Thus, we understand two worlds one in another, one not comprehending the Other, viz: One, in the fierce wrath of the fiery Nature, in the water of the Poison and Anguish source or Quality, wherein the Devil dwelleth. 56. And then one in the Light, wherein the water of the Light, is sunk down, out of the Anguish, into the Eternal Liberty, which the Poyson-water, cannot apprehend or reach. 57 And yet is not severed asunder, but only through the Death, where it divideth itself into two Principles, and so severeth itself into two Lives, viz: one in the Anger, and the other in the Love, which Life, is known to be the right Life. 58. And herein sticketh the ground; that as we with Adam went out of this Life into the Outward Life; wherefore also God became Man: so he must introduce us through this death, through and out of the fierce wrathful source or quality out of the fire-Anguish-life, through the Death into the Light-and Love-life, again. 59 Whereas yet the Gates of Death, were in the wrathfulness shut up in the humane soul, so that the soul stood in the Anguish source or quality, in the inward Nature, in the fire of the Poison, viz: in the water of the Anguish. 60. And there hath the Prince Christ, broken the Look Fort or Bar of Death, and is with his humane soul sprouted forth through the Death into the Light of God again, and so now his Light-life leadeth Death captive, and so it is become a Reproach and Scorn. 61 For with the Lock Fort or Bar, Lucifer thought to be a Lord and Omnipotent Prince. 62. But when the Lock Fort or Bar became broken, than the Power of the Deity in the Light destroyed his Kingdom; and there he became a Captive servant, for God's Light and the Water of Meekness is his Death; for the Anger, becometh killed or mortified therewith. 63. Thus is the Light and the Love entered into the Anger, together with the Paradise-Element, and the water of the Eternal Life, and God's anger is become quenched. 64. And so now Lucifer abideth in himself in an anxious fierce wrathful fire-source, where his Body is a Poison, a source of Poyson-water. 65. And thus, is become thrust out from God's fire, into the Matrix of the Eternal Nature, viz. into the stern harshness, which generateth the Eternal darkness, wherein he manageth the very stern dominion in the Anxious Mercurius, and so is as a Reproach or Out-cast. 66. Who in his Original was a Prince, but now is no more than an Executioner, a Base Slave, which must be there in God's fierce wrath, as a Hangman, who punisheth the Evil, when he is commanded by his Lord to do so: he hath no further power. 67. Although yet he is a deceiver, that he might entrap many, and that his Kingdom may be great, that he may have many, and not stand in reproach with so few. 68 As a Whore thinketh, if there were many Whores, than I should not be a Where alone, I am as others are; thus he also desireth a great Tribe or Genealogy; that thereby he may reproach God. 69. For he always attributeth the blame and fault to God, that he is fallen, as that bis wrath hath so drawn him, and thrust him into such a willing of Pride and state, so that he stood not. 70. Thus he supposeth, if he did draw many to him, that his Kingdom would be great, and so should get more to him, that would do as he doth and Curse God, but justify himself; that is his strength and pleasure in his dark harsh anguish, where he continually stirreth up the fire in himself; and flieth out above the Thrones, and so holdeth himself still to be a Prince and King. 71. And though he be indeed Evil, yet he is a Prince in his Legions in the Anger in his Creature, but, With the Anger without his Creature, he hath not power to Act; therein he must abide as an impotent captive. 72. Thus understand the Life, in two forms, viz: one according to the fire of Nature, and the other according to the fire of Light, which fire bunreth in the Love, wherein the Noble Image of God appeareth or shineth. 73. And we understand herein, that the willing of Man should enter into God's willing, and so he goeth, in Christ's Death with Christ's soul, through Death into the Eternal Liberty of God into the light Life; and * Col. 3. 3. there he is in Christ with God. 74. And the Third Form of Life is the outward Created Life from or out of this world, viz: from the Sun, Stars, and Elements. 75. Which, God's spirit, with or by the Spirit of the Great world, * Gen. 2. 7. to Adam breathed into his Nostrils, wherein then also he became an outward soul, which moveth or swimmeth in the Blood and Water, and burneth in the outward kindled Fire, viz: in the warmth, 76. That same outward Life, should not gripe into the Image in the Inward Life, also the Image should not let in that into the inward Light, which shineth through Death, and sprouteth with its power into the Eternal Liberty; for the outward Life, is only a similitude of the inward Life. 77. The Inward Spirit, should only, in the outward Looking-Glass, open the Eternal Wonders, which in God's wisdom, were become discovered in the Abyss in the divine Magia; and bring them to a figured Looking-Glass, viz: to a Looking Glass of Wonders, to God's honour, and to the Joy of the Inward Man, generated or Born out of God. 78. But its will should not go into it, to draw in the outward wonders into the Image; as we now with Lamentable Misery know, that Man, draweth in and Imageth to himself an Earthly treasure into the Mind, and so destroyeth the pure Image of God in the second Principle. 79. For, his willing- spirit, goeth into the Earthly Substance, and bring th' his Body, wherein the Image standeth, into the Earthly Substance, viz: into the Earthly Treasure, into an Earthly Vessel, or Comprehension. 80. And now, the Image through the Imagination becometh also Earthly, and goeth again into Death, and looseth God and the Kingdom of Heaven; for, his willing-spirit sticketh with the Body in the outward Life. 81. And now the outward Life must die, and break or Corrupt, that the Created Image according to the Inward Kingdom may appear and shine. 82. And thus the willing-spirit, sticketh with the Body, in the outward Wonders, and bringeth them in the dying of the outward life, along with itself before * Note. the Judgement of God. 83. And there shall the willing-spirit go through the fire, and the Image shall be tried through the fire, and all that is Earthly must be burned off from the Image, it must be pure and Immaculate, or without spot. 84. As the Light subsisteth in the Fire, so must willing-spirit also subsist in God's Fire, and if there it cannot go free through the fire of God, through Death; then will this Image be spewed out into the Eternal Darkness. 85. And this is verily the heavy Fall of Adam, that he hath put his willing-spirit into the outward Life, viz: into outward Principle, into the false seeking or wicked longing Lust; and Imagined according to or longed after the Earthly Life. 86. And so he went out of Paradise, (which sprouteth forth through death into the Second Principle) forth into the outward; and wen● thus into Death, and so must die, and thus his Image became de●stroyed. 87. This, we have inherited from Adam, but from the second Adam●Christ, the Regeneration. 88 Where we must enter into Christ's Becoming Man or Incarnation, and with him into his Death, and out of Death with him sprout forth into the Paradise-world into the Eternal substantiality of the Liberty of God. The Sixth Chapter. What Lust can do: How we are fallen in Adam, and helped again in Christ: and how it is no Easy Matter to become a right true Christian. 1. THus we understand, that it lieth in Lust; that destruction or perdition, is come out of the Lust, and yet still Cometh from thence continually. 2. For Lust is an Imagining, where the Imagination windeth or insinuateth itself into all Forms of Nature, so that, they all become impregnated with the Thing, out of which, the Lust existeth. 3. As than we understand, that the outward spirit of Man, which is a fimilitude of the Inward hath lusted after the fair Image; and in that regard set its Imagination into the Inward, whence the inward is become * Affected or Tincted. infected. 4. And being it did not instantly feel the death, therefore, did it give the space and room to the outward in its willing-Spirit, and so the outward is drawn into the Inward for a Lodging, and is at length become the Host in the house, and hath obscured or dimmed the inward, so that the fair Image is disappeared. 5. There the Image fell among the Murderers, viz: among the stern or severe * Note, these spirits Cain was afraid of. See Mysterium Magnum, ch. 29. vers. 55. Spirits of Nature, and of the Lifes original, these held the Image Captive, and drew off from it the Paradise Garment, and committed murder within it, † Luke 10. 30. and left it lying half dead. 6. And now the Samaritan, Christ, was needful, and that is the Cause, that God became Man. 7. If the wound or hurt could have been healed, by a word speaking or word forgiveness, God would not have become Man. 8. But God and Paradise were lost, as also the Noble Image became destroyed and made desolate; and must be New-Regenerated or born out of God again. 9 And therefore came God with his word, which is the Centre in the Light-life, * and became Flesh, so that the Soul got a divine Paradisical habitation again; thus, to be understood. 10. That, as Adam's Soul had opened the Door of the Fires Essences, and had let in the Earthly Essences; whose source or quality had wound itself into the Paradise-Image, and made the Image Earthly. 11. So God's Heart did set open the Doors of the Lights Essences, and encompassed the soul with heavenly Flesh, and so the Holy Flesh's Essences Imagined after the Image, after the souls Essences. 12. Thus now, the soul became impregnated again, so that it went with its willing-spirit through the Death, into the Paradise-life. 13. And thence came the Temptation of Christ, that he became Tempted, to try whether the Soul would Eat of the Word of the Lord, whether it could enter through Death into God's Life. 14. Which in the End became fulfilled on the Stock or Tree of the Cross, where Christ's Soul, went through the fire of the fierce wrath, through the stern source, through Death; and sprouted forth again into the Holy Paradise-world, in which Adam was Created. 15. Thus are we Men become helped again, and it is necessary for us, that we draw away our willing, Thoughts, and Mind, from all Earthly things, and, turn them into Christ's Suffering, Dying, Death, and Resurrection. 16. So that we continually Crucify the Old Adam with Christ's Death, and continually die from Sin in the Death and Dying of Christ, and continually rise again with him out of the Anguish of Death, into a New Man; and sprout into the life of God, else there is no Remedy. 17. We must die away to the Earthly willing in our willing, and must continually become regenerated to the New world in Faith, in the Flesh and Blood of Christ; we must be generated or Born out of Christ's Flesh; if we will see God's Kingdom. 18. It is not so slight a thing to be a right true Christian, it is the very hardest thing of all; the willing must be a * Or Soldier. Champion, and fight against the perished corrupt willing. 19 It must, sink itself down out of the Earthly Reason into the Death of Christ into God's anger, and as a worthy Champion break the power of the Earthly willing. 20. And with so hardy and bold a courage, that it will set and hazard the Earthly life upon it, and not give over till it have broken the Earthly willing, which indeed hath been a strong Battle with me, where two Principles strive and fight one with the other for victory. 21. It is no slight matter, it must be earnest, to fight for the victorious Crown and Garland, for none get that unless he Overcome, he must break the Might of the Earthly willing, which yet of his own Might he can not do. 22. † Note. Note. But if he sinketh himself down out of the Earthly Reason into Christ's Death with his inward willing, than he sinketh down through Christ's death, through God's fierce wrath, and through all the holding Cords of the Devil, into the Paradise-world into the Life of Christ. 23. He must make his * Earthly will. will as it were dead, and so he liveth to God, and sinketh down into God's Love, though there he liveth in the outward Kingdom or Dominion. 24. Yet I speak of the victorious Crown or Garland which he getteth in the Paradise-world, if he once presseth in, for there the Noble seed becometh ●●wn, and he getteth the Highly precious † Or Pawn. pledge or Earnest of the Holy Spirit, which afterwards leadeth and directeth him. 25. And though he must in this world travail or wander in a dark Valley, wherein the Devil and the world's wickedness continually Rushes and Roareth tumultuously upon him, and often casteth the outward Man into abominations, and so Covereth * Mat. 13. 31. the Noble Grain of Mustard seed; yet it will not suffer itself to be kept back. 26. But thence sprouteth forth, and a Tree Groweth out of it in God's Kingdom, against all the raving and Raging of the Devil and his followers, and dependants. 27. And the More the Noble Pearl-Tree, is sought the more swiftly and strongly it groweth, suffereth not itself to be suppressed, though it costeth the outward life. 28. Thus my Dear Mind search aright after the Tree of Christian Faith: it standeth not in this world. 29. Indeed it must be in thee, but thou must with the Tree, be with Christ in God, so that the world doth but hang to thee, even as * Note. it hung also to Christ. 30. Not so to understand it, as if this World were not at all useful or profitable in the sight of God; It is the Great Mystery, Mysterium Magnum. 31. Man is therefore become Created in this world, as a wise Ruler or Manager thereof, that he should open all Wonders, which were from Eternity in the Sulphur, out of which this world with the Stars and Elements were Created, and according to his willing, bring them into Forms Figures and Images, all to his Joy and Glory. 32. He is created wholly free without any Law, he had no Law, but only the Nature-Law, that he should not mix one Principle in another. 33. The Inward Man should let no Earthly thing into it, but should rule Omnipotently over the outward Principle: and so no Death nor Dying would have come into him. 34. Also the outward Elements could not have touched him, neither Heat nor Frost had touched him. 35. For, as the Noble Image must subsist in the Fire, so also should that same Noble Image, rule through the whole Man, through all the Three Principles, and rule and fill all with the Paradisical source or quality. 36. But since that cannot be at all, and that indeed the flesh is become earthly, therefore now we must become generated in the Faith, where truly the Earthly Life covereth the right Life. 37. Therefore we must put on the right Garment, which is called Hope, and set our willing into the Hope, and Continually Labour upon the Tree of Faith, that it may bring forth its fruit, viz: the saving amiable and blessed * Note. Love towards God and its Neighbour. 38. He should do Good, not for his own sake only, but also therefore, that he may Edify and better his Neighbour, with his Example and Life. 39 He should Consider, that he is a Tree in the Kingdom of God; and that he must bear fruit to God, and grow in God's field and soil, and that his fruits belong to God's Table. 40. And that he should conceive or comprise his works and Wonders in the right true Love, and Converse and walk in Love, that he may bring them into God's Kingdom. 41. For, God is a Spirit, and Faith is also a Spirit or One Spirit in him, and God is in Christ Become Man, and the Faith's Spirit, is also in Christ Generated or Born Man. 42. Thus the willing-spirit converseth or walketh in God, for it is ONE spirit with God, and worketh or co-worketh with God, divine works. 43. And though it be so, that the Earthly Life covereth it, in, so that * NOTE. NOTE. he knoweth not his work which he hath generated or born in the Faith, yet in the breaking of the Earthly Body, it will be manifest. 44. For the Hope is its Chest or Cabinet, and a Mystery, wherein, the Faith's work, becometh sown and Kept. The Seaventh Chapter. To what End this World, and all Substances or Things were Created. Also of the Two Eternal Mysteries. Of the Mighty strife in Man about the Image: and wherein the Tree of Christian Faith standeth Groweth and beareth Fruit. 1. SEeing then that Man standeth thus in a Threefold, Life, So therefore is every Life a Mystery or hidden Arcanum to the other, and desireth the other, to which End, this World, with all substances or Things are become Created. 2. For, the divine substantiality desireth the Looking Glass or Similitude, for this world is a similitude according to Gods being or substance. 3. And God is manifest in an Earthly similitude, for the Wonders of the Arcanum or hidden secrecy, might not be opened in the Angelical world, in the Love-Birth. 4. But in this world, where Love and Anger is mixed, therein is a Twofold Genetrix, and there it might be. 5. For, all things originally arise out of the fire-Root, and yet were encompassed with the Water of Meekness, so that it is an amiable or lovely Substance or Being. 6. Yet, thus the Fire, became not known in the Angelical world, for the Centre of the Genetrix standeth in the Light, and is the word of God: and so the Wonders of Nature may not, otherwise, then in a Spiritual Magia, become opened, that is, become seen in God's wisdom. 7. But seeing that same is almost incomprehensibe to the Angels and to the souls of Men; and yet God will be known in Angels and Men, therefore the Angelical World lusteth or longeth after the Great Wonders, to know them, which have from Eternity stood in the wisdom of God. And they became in the Earthly Similitude brought to substance in Figures and Images, all according to the Eternal Essences of the Centre of Nature, that the Wonders may stand Eternally. 9 Yet not Essentially, but in Figures in Images, and similitudes in formings according to the willing, indeed Magically, but yet the Genetrix is in the Centre of the wonders. 10. For it hath once become awakened or raised out of the Fire, but it will be again swallowed up into the Mystery, and standeth as a hidden Life. 11. Therefore shall all substances or things become manifest as in shadows in the Angelical world, yet * Note. those only which in God's willing have become introduced into the Mystery. 12. For the Mysteries which are Eternal are two, as one in the Love and one in the Anger: into which soever the willing-spirit with its wonders entereth in, therein standeth its work and Wonder. 13. So in like manner, we are to know, that also the outward vehemently desireth the Inward, for all runneth after the Centre, viz: after the Original, and desireth the Liberty. 14. For in the fire of Nature, there is anguish and pain or sourcive quality, therefore now will the Imaging or the Image of the Meekness in the sourcive quality of Love be free, and yet may not in the sourcive quality of the fiery Essences, be free, so long, till the sourcive quality divideth itself in the breaking, and there each passeth into its Mystery. 15. In like manner will the fire be free from the water, for the water is also the Fires Death, and it is also Mystery to it. 16. And we see likewise hereby, how the water, holdeth the fire Captive, and yet no Dying is in the Fire, but it is only a Mystery in the Fire. 17. As then may be seen, how it breaketh forth in the water, and * Displayeth. openeth itself, so that openeth itself out of the Centre of its own Genetrix, as is to be seen in the Lighting and Tempest, also in a Stone, which yet is water; may be known. 18. And yet we see especially, how all forms of Nature desire the Light, for in that desiring the Oil becometh generated, wherein the Light becometh known, for it originally ariseth out of the Meekness. 19 Thus first, we are to know, our Life: that in us the Fires-Center standeth open, for the Life burneth in the Fire. 20. And then Secondly we are to, ponder and Consider of the desire to Love, which in the word of Life originally ariseth in the Angelical world, where the Heart of God with his desiring standeth towards us with his Imagining, and also draweth us into the divine Mystery. 21. And then Thirdly; we are to Consider the Magic Kingdom of this world, which also burneth in us, and vehemently draweth us into its wonders; for it willeth to be manifest. 22. And Man is become Created therein to that End, that he should manifest that same Mystery, and to bring the Wonders to Light, and into forms according to the Eternal wisdom. 23. Now then seeing he is to do this, and that he thus burneth in a Threefold fire, therefore, the right Spirit, in which the Angelical Image sticketh, hath great weariness, and is in great danger, for it wandereth upon a very small Bridge. 24. For, it hath two Enemies, which continually draw it, each would be in the Image, and bring its sourcive quality thereinto, as, viz: the Inward fire, and also the outward Fire, the inward Kingdom of the fierce wrath, and also the outward Earthly Kingdom of the Looking-Glass; and thus the right Image sticketh in the Midst in the * Quetzung. Squeezing Press. 25. For the Inward Kingdom, will, through the outward, open the Wonders. 26. But being it is too sharp, therefore the outward Kingdom fleeth away before the Inward, and graspeth after the Middlemost, viz: after the Image, which standeth in the Liberty of God, and so fleeth and slippeth itself into the Image for it all graspeth after the Heart of God, that is, after the Centre of the Kingdom of Joy. 27. Therefore now it is necessary for the Image, that it defend itself, and not let in the Earthly Guest, much less fiery; and yet becometh generated cut of Both, viz: out of the fire, the Life; and out of the outward, the Wonder. 28. Therefore it is highly necessary for Man's Image, that he lead * 1 Pet. 5. 8. a sober temperate life, and not fill himself with the outward Kingdom, for else it maketh an indwelling in the Noble Image. 29. And we understand herein, the mighty strife in Man about the Image of God; for there are Three that strive about it, as first, the stern strong fire-Life; and then Secondly the divine Life; and then Thirdly, the Earthly Life; and so the Noble Image sticketh in the midst, and is drawn of Three. 30. Now it is necessary for it, that it hide itself with the Faith in the Mystery of Hope, and stand still in that same Mystery. 31. Where then the Devil in the inward fire-life, continually rideth forth into the outward earthly life, in pride Covetousness and falsehood or wickedness over the Noble Image; and would introduce it into the fire, and anguish life, and break or destroy it. 32. For, he supposeth continually, that the place of this world is his Kingdom, he will suffer no nother Image therein. 33. Now thereupon the Noble Image, falleth into the Cross and Tribulation into anguish and necessity, & here there belongeth strife to it, to fight for the Noble victorious Crown or Garland, of God's Image. 34. And hence originally ariseth Prayer, so that the Image continually goeth forth out of the introduced Earthly substance or Being, and also out of the proud stately hellish abominations, with the Prayer; and continually Entereth into God's life into his Love. 35. And thus the right Image continually killeth the Earthly Adam, and also the hellish pride and state of the Devil, and must always stand as a Champion. 36. And it is most necessary of all for it, that it should insinuate itself into Patience, and Cast itself under the Cross, and continually Spring or flow up into the Love. 37. For, that is its Sword; wherewith it slayeth the Devil, and driveth forth the Earthly substance, it hath no other sword, wherewith to defend itself, than the Meek water of the Eternal Life, and that, the proud stately fierce wrathful Spirit relisheth not; for it is his poison, and he fleeth before it. 38. Now if we will rightly demonstrate the Tree of Christian Faith, than we say: Its Root, standeth in the Mystery of the Hope, its Sprouting standeth in the Love, and its Body in the * Or Reception Comprehension of Faith. 39 That is, where the Image, through its earnest desiring, presseth into the love of God, and, comprehendeth or attracteth the Substantiality of God, that is, Christ's Body; that is now the Corpus or Body, wherein the Tree, standeth, groweth, flourisheth and bringeth forth fruits in Patience, which all belong in, to the Angelical world. 40. They are the Souls food, wherein it eateth and refresheth or quicken its fiery Life, so that it is transmuted or changed into the Light or Meekness. 41. And thus the Tree groweth in the Paradise of God, which the Outward Man † Note the Outward MAN, nor Reason, knowthe not the Tree of Faith. knoweth not, and Reason apprehendeth it not. 42. But, to the Noble Image, it is very well to be known, that will then when the outward life breaketh, be manifest, and all its works follow after it in the Mystery of Hope, into which it hath sown. 43. Therefore should none, who will travail in the Path of God's Pilgrimage, propose or purpose to himself, to have in this world, Good and frolic Days, with worldly honour, but Tribulation Scorn reproach and persecution, attend him every hour. 44. He is here only in a vale of Misery, and must continually stand in strife, * 1 Pet. 5. 8. for the Devil goeth about as a Roaring-Lion, he stirreth up all his children of Malice and wickedness against him. 45. He is accounted as a Fool; he is * Note. Note. unknown to his Brethren, his Mother's house scorned and despiseth him. 46. He goeth away and soweth in Tribulation, and is anxious, but there is none that * Or taketh notice of it. apprehendeth it, or into whose heart it entereth, every man supposeth his Folly, plagueth him thus. 47. Thus he remaineth hidden to the World, for † Joh. 8. 23. he is with his Noble Image not of this world, but born of God; ‖ Psal. 126. 5. He soweth in Tribulation and reapeth in Joy. 48. But who shall express his Glory, which will be his wages? or who shall speak of the Crown or Garland of Victory which he attaineth? 49. Who can express the Crown of the Virgin of God's wisdom, which the Virgin of * Sophia. God's wisdom setteth upon him; where is there such a fair beauteous One? For it excelleth the Heaven. 50. O, Noble Image! Thou art indeed an Image of the Holy Trinity of God: in which God himself dwelleth! God setteth upon thee, his beautifullest Ornament; that thou shouldest Eternally Exult in Him. 51. What is I pray, the substance of this World, seeing it breaketh or Corrupteth, and bringeth a Man only into anguish Cares encumbrances and misery, and besides into God's Anger, and breaketh or destroyeth his fair Image, and draweth a Vizard on to him. 52. * Note you that do wickedly not only without doubting, but with confident daring presumption. O, how great a shame and reproach will that Man have of it: when he shall thus appear at the Judgement Day of God, in a beastial Image: besides that which followeth hereafter, that he shall abide eternally therein. 53. Then Lamentation beginneth, there will be sighing waiting and howling for the Lost Earnest Penny and Talent, which cannot be reached or attained again Eternally. 54. There, shall the Image stand in Eternity before the Abominable Devils, and do what the Abominable Prince Lucifer will. The Eighth Chapter. In what manner, God forgiveth sins: and how a Man becometh a Child of God. 1. MY beloved seeking and desirous Mind, thou that * Mat. 5. 6. Hungerest, and Thirstest after Gods Kingdom: Mark the Ground I pray thee, what is showed to thee. 2. It is not truly so easy a thing to become a child of God, as Babol Teacheth, where Men bring Consciences into the History, and so tickle and flatter them Courtlike with Christ's sufferings and Death; where Men teach forgiveness of sins Historically. 3. Like a worldly Judicatory, where one's faults are remitted him of Grace, though he plainly abide wicked in his heart. 4. It is clean otherwise here: God will have no dissembling Hypocrites: he taketh not sin from us in such a manner, in that we cleave to the knowledge, and Comfort ourselves with the suffering of Christ; and yet in the Conscience, abide in the Abominations. 5. It is said, * Joh. 3. 3. 5. 7. Ye must be born a New, or else ye shall not see the Kingdom of God. 6. He that will tickle himself with Christ's suffering and Death, and appropriate the same to himself, and yet with his willing will abide unregenerated in the Adamical Man; doth like one that comforteth himself, that his Lord will bestow his Land upon him, without considering that he is not his Son, whereas he hath promised that he will bestow it only upon his Son: so it is also here. 7. Wilt thou possess the Land of thy Lord, and have it for thy proper own, than thou must become his right and true Son, * Gen. 21. 10. Gal. 4. 3. For the Son of the Maid servant shall not inherit with the free: the Son of the History is a stranger. 8. Thou must become born or generated of God in Christ, that thou mayst be a † Or a Son of his body begotten or generated. bodily Son; and then thou art God's child, and an heir of the sufferings and death of Christ. 9 And Christ's Death is thy Death, his Resurrection out of the Grave is thy Resurrection, his Ascension into Heaven, is thy Ascension into Heaven; and his Eternal life's Kingdom is thy Kingdom. 10. In that thou are his right true Son born of his flesh and blood, so thou art * Note. an heir of all his Goods; else thou canst not be Christ's Child and Heir. 11. So long as the Earthly Kingdom sticketh to thee, in thy Image, so long thou art, the perished Adam's Earthly Son; no flattering hypocrisy will help, give as many good words before God as thou wilt, yet thou art but a strange Child. 12. And God's goods do not belong unto thee, so long, till thou comest with † Luke 15. 20. the lost Son to the Father again; with a right true sorrow and repentance for thy lost Goods of inheritance. 13. Thou must go forth with thy willing-spirit out from the Earthly Life. and break or destroy the Earthly willing, which is woeful to the Mind and willing-spirit to forsake the treasure it possessed, wherein the willing-spirit became generated; and must enter into God's willing. 14. And there thou sowest thy Seed in God's Kingdom; and art new born in God, as fruit, which groweth in God's field: for thy willing receiveth God's power, Christs●Body, and the New Body in God, groweth to thee. 15. And then thou art God's Child, and Christ's Goods belong to thee; and his Merits are thy merits, his Suffering Death and Resurrection, is all thine, thou art a Member of his Body, and his Spirit is thy Spirit, † Prov. 4. 11. He leadeth thee upon right Paths; and all that thou dost, thou dost to God. 19 Thou sowest in this world, and reapest in the Heaven of God, thou art God's Work of Wonder, and openest in the Earthly Life, his Wonders; and drawest thyself with thy willing-spirit, into the Holy Mystery. 17. Mark this, ye Covetous, ye Proud, ye Envious, ye false Judgers, ye wicked Malicious, which introduce your willing and desire, into Earthly Goods, into Money and Plenty, into pleasure and the voluptuousness of this Life, and esteem Money and Goods to be your Treasure, and set your desire therein, and yet for all that will be God's Children. 18. Ye stand and dissemble before God, ●e shall forgive you your Sins, but ye abide with your Image in Adam's Skin, in Adam's Flesh, and so Comfort yourselves with the Sufferings of Christ, and are but dissemblers ye are not Gods Children. 19 Ye must become born in God if ye would be his Children, else ye deceive yourselves together with your Hypocrites or dissemblers who paint before you a Glistering Colour. 20. They Teach, and are * Mat. 7. 22. 23. not known of God, † Jer. 14. 14. 23, 21. & 27. 15. not sent to Teach, they do it for their Belly and for worldly honour's sake, and are * Rev. 17. 1. the Great Where at Babel, who flatter God with their Lips, and with the heart and willing-spirit they serve the † Rev. 12. 3. Dragon at Babel. 21. Beloved Mind, wilt thou be the Chlide of God, then prepare thyself for affaults; and for Tribulation, it is no light and soft entrance into the Child's Life, especially, where Reason lieth captive in the Earthly Kingdom. 22. It must be broken, and the willing must go out from Reason; it must sow itself into God's Kingdom in lowly obedience, as a Grain is sown in a field or soil: it must in Reason make itself as it▪ were dead and give itself up to God, and so the New fruit groweth in God's Kingdom. 23. Thus that Man standeth in a threefold Life, and all belongeth to God. 24. The Inward fiery Essences of the first Principle, become incorporated with the New body in Christ, so that they flow up in Christ's Flesh and Blood out of God's willing, and their Fire, is God's Fire, out of which the Love meekness and humility burneth. 25. Where the Holy Spirit goeth forth, and helpeth him to stand out the Battle against the Earthly Reason, also against the perished corrupt Flesh, and the willing of the Devil: * 〈…〉 his Yoke of the earthly willing becometh lighter to him; but he must in this World, abide in the strife. 26. For, to the Earthly Life, belongeth sustenance, that he must seek, and yet ought not to hang his willing and heart thereupon. 27. It must Trust God, and his earthly Reason passeth always into doubting, it will fail him, it will needs always see God, and yet cannot, for God dwelleth not in the Earthly Kingdom, but in himself. 28. Thus must Reason, being it cannot set God be compelled into Hope, 29. There then Doubting runneth Counter against Faith or Believing, and would destroy the Hope, and therefore must the Earnest willing with the right true Image strive and fight against the Earthly Reason: there is woe and it often goeth sadly. 30. Especially, if Reason looketh after the Course of this World, and so its willing-spirit, as it were foolish hath respect towards the Course of this world: There it is said, be sober, watch fast and pray; that is, that ye may Tame the Earthly Reason, and make it as it were dead; that God's spirit may find place in you. 31. If that appeareth, that soon overcometh the Earthly Reason, and the willing in the anguish discovereth itself with its love and sweetness, where then always one fair little Branch or other becometh generated out of the Tree of Faith. 32. And * Rom. 8. 28. all tribulation and assaults or Temptations serve for the best to the Children of God: for as often as God hangeth hover over them, so that they become introduced into anguish and Tribulation. than they always stand in the Birth of a New little branch out of the Tree of Faith. 33. When, the spirit of God appearth again, than he always bringeth up a new sprout, at which the Noble Image very highly rejoiceth itself. 34. And now it is but to stand out the first earnest Brunt, that the Earthly Tree may be overcome, and the Noble Grain be sown in God's field, that * The right true Man Man may learn to know the Earthly Man. 35. For, * Or Similitude. when the willing receiveth God's light, than the † Looking-Glass seeth itself in itself, † Outgoing substantiaal power and understanding. one Essence seeth the other in the Light, and so the whole Man findeth himself in himself, and knoweth what he is; which in the Earthly Reason, he * Note. cannot know. 36. Also none should Think, that the Tree of Christian Faith may be seen or known in the Kingdom of this world, outward Reason knoweth it Not. 37. And though the fair Tree, standeth very clearly in the inward Man, yet the outward earthly Reason doubteth for all that: for the spirit of God * 1 Cor. 2. 14. is as foolishness to it; for it cannot apprehend it. 38. And though it be so, that often the holy spirit openeth itself in the outward Looking-Glass, so that the outward life highly rejoiceth therein: and for great Joy becometh Trembling: and thinketh now I have attained the worthy precious Guest, now I will believe it, yet there is no perfect steddiness therein. 39 For, the Spirit of God doth not stay continually in the Earthly sourcive quality: it will have a pure vessel, and if it departeth into its Principle, viz: into the right Image, than the outward Life becometh weak and fainting. 40. Therefore must the Noble Image always be in strife and fight against the outward-Reason-life; and the more it striveth and fighteth, the greater groweth the fair Tree, for it worketh or co-worketh with God. 41. For, as an Earthly Tree, groweth in wind, Rain, Cold and Heat, so also the Tree of God's Image, groweth under the Cross and tribulation and anguish and pain in scorn and reproach, and sprouteth up into God's Kingdom, and * Luke. 8. 15. bringeth forth fruit in Patience. 42. Now seeing we know this, we should labour therein, and let no fear or terror keep us back, for we shall well reap and enjoy it Eternally; what we have here sown in anguish and weariness, that will comfort us Eternally. AMEN. Written by the Author Anno 1620. in the Month of May. The End. These whole Three parts translated into English, in six weeks and four days, Ending September 1657. THE CONTENTS of the Chapters of the First Part. Of the Becoming Man or Incarnation of Jesus Christ the Son of God, that is: concerning the Virgin Mary, what she was from Her original, and what kind of Mother she came to be, in the Conception of her Son Jesus Christ; and how the Eternal Word is become Man. CHAP. I. WHy the Incarnation of Jesus Christ, or his becoming Man, hath not been rightly understood hitherto: Also; Of the Two Eternal Principles, and of the Temporary Principle. Containing 75. Verses. CHAP. II. Of the Revelation of the Mystery; how the Temporary Mystery is flown forth out of the Eternal spiritual Mystery. Containing 64. Verses. CHAP. III. The Gate, of the Creation of Man; also of the breathing in of the Soul and of the Spirit. Containing 76. Verses. CHAP IU. Of the Paradisical Being or Substance and Regiment or Dominion; how it would have been if Man had continued in Innocency. 72. Verses. CHAP. V. Of the Lamentable and Miserable Fall of Man. 135. Verses. CHAP. VI Of Adam's Sleep: How God made a Woman out of him: How at length he became Earthly: And how God by the Curse, hath withdrawn Paradise from him. 69. Verses. CHAP. VII. Of the Promised Seed of the Woman; and of the Crusher of the Serpent. 75. Verses. CHAP. VIII. Of the Virgin Mary; And of the Becoming Man or Incarnation of Jesus Christ, the Son of God. 71. Ver. CHAP. IX. Of the Virgin Mary; what she was before the Blessing: and what she came to be in the Blessing or Salutation. 94. Verses. CHAP. X. Of the Becoming Man or Incarnation of Jesus Christ the Son of God. How he lay Nine Months as all the Children of Men, in his Mother's Body or Womb: and how his Becoming Man or Incarnation properly is. 61. Verses. CHAP. XI. Of the Utility, or what profit, the Incarnation and Birth of Jesus Christ the Son of God, is to us poor Children of Eve: The Most richly amiable and lovely Gate of All. 70. Verses. CHAP. XII. Of the pure Immaculate Virginity: How we poor Children of Eve, must be conceived of the pure virgin Chastity in the Incarnation of Christ; and be new Born in God; or else we shall not see God. 102. Verse. CHAP. XIII. Of the Twofold Man, viz: the Old Adam, and the New Adam, two sorts of Men; How the Old Evil one behaveth itself towards the New: What kind of Religion Life and Belief, each of them Exerciseth; and what each of them understandeth. 110. Verse. CHAP. XIV. Of the New Regeneration: in what Substance Essence Being and Property, the New Regeneration, viz: the Child of the Virgin, Consists, while it yet sticketh in the Old Adam: 74. Verses. THE CONTENTS of the Chapters of the Second Part, Being of Christ's Suffering, Dying, Death and Resurrection, and how we must enter into Christ's Suffering and Death, and rise again out of his Death with and through him, and be conformable to his Image; and live in him Eternally. CHAP. I. OF the Eternal Beginning: and of the Eternal End. 50. Verses. CHAP. II. The true and Highly precious Gate of the Holy Trinity: The Eye of the Eternal Life: or the Lustre of Life. 30. Verses. CHAP. III. How, God, without the Principle of Fire, would not be manifested or Revealed: also, of the Eternal Being or Substance and of the Abyssal will, together with the very severe Earnest Gate. 64. Verses. CHAP. IU. Of the Principle, and Original of the Fire-world; and of the Centre of Nature: and how the Fire severeth itself from the Light; so that from Eternity, in Eternity, therè are two Worlds one in another. 76. Verses: CHAP. V. Of the Principle in itself, what it is. 100 Verses. CHAP. VI Of Our Death: why we must die, notwithstanding Christ died for us: the First Citation or Summons; and of the New Man. 91. Verses. CHAP. VII. Of Spiritual Sight or Vision; How Man in this world may have divine and Heavenly Substantiality, so that he can rightly speak of God: and how his Sight or Vision is: the Second Citation or Summons, and Invitation of outward Reason in Flesh and Blood. 81. Verses. CHAP. VIII. The Way or Pilgrimage from Death into Life; and the Gate into the Centre of Nature; the Third Citation or Summons. 93. Verses. CHAP. IX. Further and more Circumstances converning this Third Citation or Summons; highly to be considered. 38. Ver. CHAP. X. Of the Express Image of Man, that is, of the Similitude of God in Man: with a Conclusion. 67. Verses. THE CONTENTS of the Chapters of the Third Part, Of the Tree of Christian Faith: a true instruction, how a Man may become One spirit with God, and what he must do that he may work the works of God; wherein is briefly comprised the whole Christian Teaching and Faith: also what Faith and Teaching is, An open Gate of the Great Mystery of God out of the Divine Magia through the Three Principles of the Divine Being or Substance. CHAP. I. WHat Faith, and Believing is. 21. Verses. CHAP. II. Of the Original of Faith: and why Faith and Doubting dwell together. 36. Verses: CHAP. III. Whence Good and Evil, Love and wrath, Life and Death, Joy and sorrow, proceed; and how the Wonders of Nature appear in the freewill of God; without the Free will of Gods mingling with the Wonders of Nature. 50. Verses. CHAP. IU. How men must live, to attain the liberty of God; and How the Image of God becometh destroyed; also of the state and Condition of the wicked after the decease or dying of the Body. 44. Verses. CHAP. V. Why the wicked Convert not: what the Tartest and sharpest thing in Conversion, is: of the false Shepherds: Of the Tree of Faith: How men must enter into the Kingdom of God: Of the breaking of the Kingdom of Lucifer: Of the Three forms of Life; and what we have inherited from Adam and Christ. 88 Verses. CHAP. VI What Lust can do: How we are fallen in Adam, and Regenerated again in Christ: And how it is no light thing to be a right Christian. 44. Verses. CHAP. VII. To what End this world and All Beings are Created: Also concerning the two Eternal Mysteries: of the Mighty strife in Man concerning the Image; and wherein the Tree of Christian Faith, standeth groweth and beareth fruit. 541. Verses. CHAP. VIII. In what manner, God forgiveth sins, and how Man becometh a child of God. 45. Verses. The End. A Catalogue of Jacob Behme's Books, Printed in English. According to the numbers in the Catalogue, at the End of the Book of the 40 Questions. Printed, 1647. 1. THe Aurora. 2. The Three Principles of the divine Essence or Substance. 3. The Thrcefold Life of Man. 4. The 40. Questions of the Soul. 5. The Incarnation of Jesus Christ, 8. Of the Last Times, or 1000 years' Sabbath, being the 4. & 5. of his Epistles. 9 The Signature of All things. 10. Of the 4. Complexions, to comfort a Soul in Temptation. 12. The Considerations on Esai as Steefels' Book. 13. Of true Repentance. 14. Of true Resignation. 15. Of Regeneration. These are the Way to Christ. 16. Of Predestination and Election; with 17. An Appendix: of Repentance. 18. The Mystcrium Magnum, An Exposition of GENESIS; concerning the Manifestation or Revelation of the Divine Word through the Three Principles of the divine Essence; Also of the original of the World, and the Creation, wherein the Kingdom of Nature and of Grace, are Expounded: for the better understanding of the Old and New Testament; and what Adam and Christ are. 19 A Table of the 3 Principles, Explained. 20. Of the Supersensual Life. 22. Of the Two Testaments of Christ, viz: Baptism and the Supper. 23. A Dialogue between the Enlightened and unenlightened soul; of Illumination. 25. The 177. Theosphick Questions, without the 13 Answers. 26. An Epitome or Abstract of the Mysterium Magnum. 28. An Exposition of the Threefold World. 31. Being 35. Letters or Epistles of Jacob Behme to several friends of his concerning the Divine Mysteries. A Clavis or Key of his writings. Prephesies of the End of the world: Collected out of several of Jocob Behme's Writings: called Mercurius Teuconicus. The Life of Jacob Behme, written by Durand Hotham Esq Philosophy reform and improved, containing 3 Books of Paracelsus to the Athenians, helpful to the understanding of Jacob Behme's Writings. Also these Philosophical pieces, viz: Magia Adamica, or the Antiquity of Magic; of the Magicians Heavenly Chaos, and first Matter of All things. Lumen de Lumine, or a New Magical Light discovered to the world. The Chemist's Key to shut and open the true doctrine of Corruption and Generation, illustrated from the true Light of Nature. These Books are to be sold by Lodowick Lloyd, near the Castle in Cornhill, London, 1659. Errata escaped in Printing Jacob Behme's Book of Christ's Incarnation. Preface. Page. 9 line 13 for Heed, read Seed. l. 28. r. and the p. 14. l. 13. f. desirably r. desirable. 15. Margin. r. 1 Cor. p. 16. l. 9 none. r. on. 25. f. any. r. my. The first Part. ●. 1. l. 3. Margin. r. ᶜ 15. p. 2. l. 2. r. the wise in p 4. l. 4. f●● e. r. Fire. l. 37. f Cnter r. Centre p. 6. l. 29. r. i as a. p. 8. l 9 f. it in. r. l. on. 4. l. 40. f Hosts. r. Host. p. 28. l. 16 f. a ason. r. of Reason. p. 35. l. 6. r. in him. p. 48. 〈◊〉 f. the side. r. hts side. p. 49. l. 15. f. he. r. be 〈◊〉 2. l. 8. & 9 f. shall r. should p. 53. l. 14. f. draw 〈◊〉. p. 56. l. 28. f. beastliness. r. beastial●●● 2. 60. l. 37. f. things. r. Sins. p. 66. l. 10. 〈◊〉 out is hidden with its Lustre. p. 67. l. 31. 〈◊〉 fair Virgin. p. 74, l. 2. f. r. ●p. 7● 〈◊〉 3. 〈…〉 p. 〈◊〉. l. 36. r. which the left. p. 81. l. 13. f. be●●● 〈…〉 1 r. for the word. l. 11. r. the Love p. 94. l. 6. f. wrought r. brought p. 9 in the Margin. r. occasioned. p. 97. l. 33. became. r. become. p. 101. l. 34. r. but the p. 〈◊〉 l. 30. r. one only. p. 109. Margin. l. 5. 〈◊〉. 10. p. 110. l. 37. f. burned. r. turned. 〈◊〉 29. r. is no more p. 116. l. 10. f. Men. in Man. The Second Part. P. 119. l. 30. r. what it is. p. 132. l. 1. r. for ● it. p. 135. l. 16. r. divideth itself. p. 138. l. 34. r. beginning to appear is. p. 141. l. 15. r. how it is. p. 143. l. 39 f. not. out. p. 149. l. 21. r. as thin. p. 152. f. ▵ make ◬ p. 159. l. 2. Margin f. not. r. out. p. 171. l. 3. Margin, 〈…〉 174. l. 3. Margin. f. r. †. & f. 19 r. 10. l. 4. f. †. r. ●. p. 1●6. 19 r. 〈◊〉 hath. p. 179. 〈◊〉 f. paint. r. pant. p. 8. l. 5. Margin. f. * 〈◊〉 † p. 1●6. f. one. and. The Third Part. P. 208. ●. 2. f. pure. f. poor. p. 211. P. 9 r. it was become l. 22. f. of 〈◊〉 p. 203. l. 〈◊〉 f. or. r. for. l. 〈…〉 into. p. 40. l. 14. f. Day. r. Day p. 224. l. r●●viz into the. l. 35. r. and went. p. 226. l. 20. r. and whether. p. 227. l. 37. r. it suffereth not. p. 220. l. 18. f. therein. r. there. p. 232. l. r. 3. r. draw, 〈◊〉 l. 27. r. less the fiery. l. 29. r. wonders. p. 23. 〈◊〉 Margin. r. l 4. & p. 239. l. 〈…〉 of. The Contents. Page 2. l. 9 f. 69. ●. 96.