The Second APOLOGY to Balthasar Tylcken treating of the Eternal PREDESTINATION and Election of GOD and of the INCARNATION or Becoming Man, and PERSON of CHRIST and Concerning the VIRGIN MARY.  
Written in the Year 1621. Finished the 3. of July.  
by Jacob Behme Also called Teutonicus Philosophus.  
Englished by JOHN SPARROW.  
LONDON: Printed by M. S. for Giles Calvert, and are to be sold at his Shop at the Black-Spread-Eagle at the West end of St. Paul's. 1661.   


He that Believeth is certainly Foreseen.  
He that Believes not hath most Regardless been.   

He that Believeth, is certainly Elected.  
He that Believes not, hath's Election Rejected.    

A Letter Or a PREFACE To Herre J. D. K.  
Written when this Treatise was Finished.  
1.  
ESteemed truly Honourable highly Learned Sir; after my hearty desiring of the Grace, Love and Mercy of our Dear IMMANUEL, as also all temporal welfare of Body, for you, I will not conceal from you Sir; that I have received and read the Book with the Appendix, and considered the Opposers understanding apprehension and Opinion, in the Love and Fear of God; and sufficiently understand in what apprehension the Man runneth on; and that he hath not at all in the least understood my Writings.  
2. Also I very much Lament the Man, that he hath plunged himself into such a Lake, with the Election of God, out of which assuredly he cannot get, unless he learn to understand the Centre of all things or substances.  
3. Also he lamentably goeth astray concerning the humanity of Christ, and concerning his Mother Mary; which Opinion, is quite contrary to our Christian or Spiritual Faith, upon which our Restored Salvation standeth.  
4. But I desire from my heart, that this Man might become seeing, for he is zealous, for then his Zeal would be profitable: only the way which he now goeth, is an Open Gate to all vanity or Licentiousness, and despair; and there must a severe account belong to such, introducing men into despair and vanity.  
5. I desire he may be advised; that he might become seeing, that he may at length acknowledge, the friendly Dear heart of JESUS CHRIST; which hath manifested itself in our humanity; 
* Math. 18. 11.  to seek and to save our poor lost Man.  
6. For this vain frivolous reproach which he venteth against his Brother, is no Christian way at all; it will not build ZION but destroy it, if he will be comprehended under the seaventh 
† Rev. 10. 7.  sounding of Trumpet, and be one among the 
* Rev. 14. 4.  first fruits, than he must go out from all reproachings, contention, and scorning, and seek only the heart of brotherly Love; else all is Babel and a Fiction, even clamouring and Contending, and never coming to the Limit of our Rest in Christ.  
7. I have a little presented it before him and other Readers, of my Writings, to consider of it; since I see that not only my Opposer, but also others for the most part Persons of high Dignity, are thus perplexed with this conceit about the Predestination or Election of God, to try, whether this most difficult error might be brought out of the Minds of many of them.  
8. But I am intended to write an 
† The Book of Predestination written 1623.  Entire Book thereof, if I could but perceive that Men would not so spitefully oppose me; without knowledge what spirits Child I am; this I offer to you as learned and experienced Men to consider of, and entreat you, to ponder aright whence my apprehension and skill might come.  
9 For you see and know, that I have not learned it, much less studied or understood it aforehand, as the manner of simple Idiots or Layicks is, neither have I sought it, or understood any the least part of it but it is given me of the Grace of the Most High, in that I have sought his Love-Heart, to hide myself therein, from the Horrible Anger of God, and the Hatred or Enmity of the Devil.  
10. Therefore I exhort and beseech you in the Love of Christ, to think of it, and rightly hold close to the Holy Scripture of the Spirit, and keep it rightly to the proof or Touchstone, with a true Christian Mind, and then your Eyes will be opened, that you will see and know it.  
11. Though I do not at all doubt concerning your Person Sir, for I look upon you to be a very honest Lover of God and of the Truth; and I also hope, that my Mind which is so very exceedingly inclined towards you, will not deceive me.  
12. For I steadfastly hope, and do present it in my Prayers to God, that Sir, the Fair Garland or Crown of Divine Honour in the knowledge of the Wisdom, may be set upon you, that you might not need to use either Mine or others writings to the knowledge of God: but Sir you know in yourself, as it hath also happened to me, out of what spirit I write, and use nothing else about it; for it is written, 
* Joh. 6. 45.  They shall be all Taught of God: 
† Jer. 31. 34. Heb. 8. 11.  and know the Lord: 
* Joel 2. 8.  I will pour out my 
Acts 2. 17.  Spirit upon all Flesh; also your sons and your daughters shall Prophesy, and your Young Men shall see visions.  
13. Why will Men reproach then, when God poureth out his Spirit upon such a simple Man; so that he must write above the Reason of All Men; and higher than the Ground of this World is.  
14. Dear Sir, it is done out of God's Love towards you; that you may see the Ground and root of your School-Contention; for many have sought but not at the right Limit or Place, whence contention is arisen to them, which hath filled the World, and hath almost quite destroyed all brotherly Love.  
15. Therefore, God calleth you, with a higher voice, that you might yet see, whence all Evil and Good Originateth, and proceedeth, because you should cease from Contention and Strife, and most highly acknowledge that which from the Times of this World hath been hitherto hidden, and is only manifested or revealed to the Children of the Saints.  
16. But seeing it is showed to me how your heart Sir is inclined to wisdom, therefore I speak sublimely towards you, and do hope, you will accept it in true Love, and understand it rightly as it is intended: I would I could give you half the Spirit of my knowledge: and then you would need no Writings; although, I esteem you wise, yet I will once brotherly salute you with this Writing, before the rough Winter of Calamity Come, which is upon the way.  
17. If your Honour Love my Writings, I pray you to read them diligently, and above all especially to lay them to the Centre of All things or Substances; and then the Three Principles will be very 
* NOTE.  easy.  
18. I know and am assured, that if you apprehend the Centre in the Spirit, that you will have such joy in it, as excelleth all the World's joy, for the Noble STONE of the wise Men, lieth therein, it giveth certainty in ALL things, and releaseth Man from all encumbrance and perplexity, in the Strife and Contentions about Religion, and openeth to him the highest secret Mystery which lieth IN himself: he bringeth his work which he is chosen to by Nature, to the highest PERFECTION; and can see all things into the Heart: must not that be a Jewel above all the precious things of this World?  
19 If you should meet with any thing in my Writings that were unintelligible and too high, I entreat you to Observe it, and send it me in Writing, and I will render it in a Childish manner.  
20. But since I observe you have a very sublime understanding, therefore I exhort and entreat you, in a right intention, as it is set before God; that Men would enter into such a Life, and Live and Converse in the knowledge, that we may be found as First-fruits in the Lord in ZION.  
21. The Lord N. at N, if you did come into acquaintance with him, I entreat you to Judge of his Gifts, for he is zealous, and a great Seeker, God give him that he may find; and I entreat you to send the Enclosed Writing to him with the soon, opportunity; wherein you will do him and me a pleasure, also send this with it to the Lord N: or to N. that he may send it to him.  
22. In respect of the venomous spiteful Pasquil or Libel of the unintelligent zealous Person, I have given 
† The first Apology to Balthasar Tylcken about the Aurora.  Three and twenty sheets in answer; but have kept up that Answer to this time, that the Man might not be discountenanced, hoping that by the Information of Good People he would somewhat become seeing, and still I have forbidden it to be given abroad, that if it were possible, he might forsake his Malice or Malignity; else if the Answer should be published, he would have small cause of boasting, as he supposeth to have by it; in the mean time deliver this to be considered of a little by HIM.  
23. If he will not be thus satisfied, to converse in brotherly Love, let him certainly believe, that where God's Love is, his Anger is also; that will show him, that he will be ashamed thereof, and wish that he never had begun it: but if he will be quiet, then may this Answer, be laid up in some known place; he may assuredly believe that I see further than he understandeth.  
24. For, a Time openeth itself which is wonderful, which in my Writings is enough signified, it certainly cometh, therefore earnestness and sincerity is necessary to be used.  
25. Out of respect, and for God's honour sake, I have friendly answered the known Person; for I regard More the Children of God, viz: my Eternal Brethren, than my Vindication or Justification; for, I willingly 
* 1 Tim: 4. 10. Heb. 11. 26.  suffer-reproach for the sake of Truth, and of the honour of Christ; for it is the Badge or Livery of Christ, I send it to your honour, friendly, and Commit you, together with 
† Eph. 6. 24.  all those that Love JESUS, into the Grace of Jesus Christ; Dated the 3. of July, 1621.  
Jacob Behme.   


The INTRODUCTION To the Answer, To Balthasar Tylcken's aspersing Pamphlet, concerning some Points or Conclusions, in the Book of the Becoming Man or Incarnation of Jesus Christ, by him Opposed.  
JACOB BEHME Warneth his Fellow-brethrens.  
The Open fountain in the Heart of JESUS CHRIST; be our Quickening and Life, and let it bring us into his Light, in a Brotherly Love and Childlike Union; that we may converse in his power or virtue, and love and know ourselves in Him.  
1. Dear Sirs and Brethren in Christ, in what dangerous Lodging, in the vale of 
* 2 Cor. 5. 1. 4.  this Earthly Tabernacle, in Flesh and Blood; in the Kingdom of the Stars and Elements, we lie captive in the Opposition and assaults of the Devil, and in what Dangerous Ways of the Devil in the Lusts of Flesh and Blood, we use to walk, unless the bright Morning Star of the Heart of Jesus Christ, awaken or arise in US; is not sufficiently to be spoken or written.  
2. How indeed, the World so altogether departeth from the ways of the Divine Light; and goeth grouping in the Dark; neither will they suffer themselves to be helped, but do only despise and scorn Gods Messengers, which are often sent to them from God out of his Love, to warn them of their ungodly ways: this we all see and know alas too much, how the own self Reason from the Stars and Elements, layeth and setteth itself against the open fountain of the Love, in the Heart of JESUS CHRIST; and scorneth all that which God sets before them for a Warning and Teaching, as was done in the Time of Christ and his Apostles; wherein the Reason-wise Schools, not only Scorned the simplicity of the Persons that taught the Kingdom of Christ, but also despised all Wonders or Miracles, and held only their own dissembling Hypocritical Reason to be true and right.  
3. And as it was at the Time of Noah, before the Deluge or Flood, also at Sodom and Gomorrha, also at the time of the destruction of the Jewish people, also among the Heathen before Israel was brought out of Egypt into their Land or Country: when they drove them out and slew them: so also it is in this present Time, wherein all live in Strife or Contention and Opposition, and rage and rave, against God and the way of righteousness, as Madmen, and yet always Cry Here is the Church of CHRIST, avoid such a one he is Mad or Senseless and from the Devil.  
4. And yet One party liveth as wickedly as the other, they carry the Name of God in their Mouths for a show as an Oath; and yet their Heart sticketh full of Gall, venom, or poison and bitterness; There is no fear of God in their Hearts, 
† Rom. 3. 15.  their Mouth is full of Cursing, reproaching, scandalous deriding Blasphemies, there is no desire to Love and Concord, or unanimity in their Hearts, but Pride, State, Covetousness, and vain voluptuousness, only that they continually list up themselves above God's Children, and to obscure and overthrow their way which they walk, in, the Light of God, that their Teaching and Life might not be known, and that the Devil may continue to be Chief Great Prince in the humane Will and Government or Dominion: therefore they blaspheme scandalise and reproach the Children of God, and account them for Fools, that they may remain Covered in Obscurity.  
5. And that which is more horrible, thus the Divine Omnipotence, must be a Cloak or Mantle to hide their wickedness, wherewith they cover themselves, and mix Gods Will therein, as if Nothing were done without God's Will, and that all of it is only God's purpose or predestination, who from Eternity hath concluded in himself, what shall be manifested in the Time, whether it be Evil or Good.  
6. Whereas, they yet understand nothing of God nor his Will or Substance, yes they are as blind concerning it, as one that is born blind is to the visible things of this World, as is clearly discovered and presented to view in this aspersing Pamphlet, against the Book of the Becoming Man or Incarnation of Christ, and in his former Pasquil or Libellous Pamphlet [against the Aurora] that the poor confused Man, runs on so senslesly, and raveth against it, and yet hath no Ground or understanding in him at all, so that: I lament his great want of apprehension, and must have a great sumpathy or fellow-feeling with him, and do wish from my heart, that God would once open his heart, that he might first see and understand ere he Judgeth.  
7. For, the poor blind Man, rejecteth many a thing in my Book, and sets even such a thing in the place thereof, as my meaning is, in the knowledge of it, which makes me wonder, how he is such a zealous Saul, and is zealous for the Law of God, and yet hath no apprehension of it at all in the Light of God: I wish heartily that the Light to Saul at Damascus might shine round about him, that he might become a Paul, seeing he is so zealous, then might his zeal, be profitable towards the furthering the Salvation of Man.  
8. But so long as he is in such a way, as to blaspheme reproach and persecute, and so to rage in blindness as Saul did, he will effect nothing, but only rave against God to his greatest Condemnation, and will but confound those whom he thinketh to teach, and lead them deeper into darkness.  
9 For he hath conceived such an Opinion in his Reason, which it were much better he had never set it down in Paper: Also I am very much afraid, that Satan hath Cast his own self-Reason, without Divine Light, into such a Prison, and Captivated him with such a Snare, out of which it will be hard to break forth, and without the Divine Light cannot at all be done.  
10. But now seeing it is apparent, that not only he but others also are encumbered and perplexed with the purpose or Predestination and Election of God, and do thus represent the Omnipotence of God after such a manner, wherein they go on in ignorance very confusedly, and understand Nothing of God's Will to Good and Evil, much less do they know what God is, from whence horrible Opinions are concluded of, and yet this Man in such confused Reason so shamelessly intendeth to disgrace and suppress my Writings which yet have a far deeper Ground, than he ever understood; therefore it shall be a little signified to him, to try whether he or another will thereby become seeing in God.  
11. Not with intent to contemn but to instruct out of my Talon which is given to me of God: For men know very well that I am no Doctor from the School of this World, if it were not given to me I should not understand it.  
12. And though I did not so highly seek, yet it hath been given to me without my knowledge: I sought only the fountain of Christ, and understood Nothing of the Mystery what THAT was; but now it is also afforded me as a Favour, to see the Substance of All Substances; in which without the Light of God I should indeed be Blind.  
13. But seeing the Man with his Pamphlet annexed so my Writings, understandeth nothing at all of the Mystery of the Substance of all Substances, much less the Principles to the C●nter in the Principle; and yet undertaketh to reprove my Writing, also with a strange understanding quite Contrary to my sense or meaning, and perverteth my Sense or Thoughts into a strange and very foolish understanding, only to bring forth his conceits under such a semblance, which neither consisteth with the Ground of the Holy Scripture, nor with the Light of Nature; therefore I am as it were necessitated to wash the Dirt from my sense and apprehension.  
14. Seeing he begins so artificially, and drags the Scripture by the hair of the Head to it, that it must serve him as he will have it, let the Ground and Cornerstone be where it will, whether there be such an understanding in the alleged Terms or Texts or No, only that he may bring Scripture and Letters, and exchange words with words, and thereby cloak his Erroneous meaning with such a semblance, so he doth but bring Scripture for it: and though many times in my Writings I handle not just that very Matter, that he would answer with Scripture, but bring clean another Meaning; and that he perverts my sense to the quite Contrary, and thereby would make it suspected: therefore I will a little summarily and briefly answer him to his aspersed Objections; Not in that Manner as to Contend with him; but for those to consider of that read my Writings.  
15. For a true Christian hath no Contention with any Man, about Religion; he that contendeth about words, and despiseth his Brother, is blind, and 
* 2 Thes. 3. 2.  hath not the Faith.  
16. For FAITH, is not a Historical conceit, but a right Life, the Spirit of God must be generated in the Centre through the Principle of the Soul, and spring up in the Mystery of the Mind, and therein Rule and Shine, it must be Man's Will and Deed, yes, it must be his inward Life and understanding, and Man must be resigned into if, else there is no right Faith or Divine understanding in a Man, but only Fables and Babel, Contention and Clamour, to tear and rend, about the Husk and not enjoy the Kernel.  
17. Therefore I say now; Is Gods Spirit in my scorner? why then is he a Scorner and Contend? Hath he the Faith, why then doth he despise Christ's Children and Members, whose Christianity is earnest and Sincere? Christ said; 
† Joh: 13. 35.  Love one another, thereby Men shall know that ye are my Disciples; Also, 
* 1 Cor. 5. 12.  Do ye not judge, those that are within, God will judge those that are without; Is he in the Spirit of Christ? why then doth he despise the Spirit of Christ? Or is Christ become at Odds with himself?  
18. O dear Sirs and Brethren, take it into consideration, and look upon the holy Scriptures rightly in the Spirit of Christ, and then ye will find that a right true Christian hath contention with no man; for 
† Phil. 3. 20.  His Conversation is in Heaven, as Saint Paul saith: from whence he continually expecteth the Saviour Christ, that 
* Math. 6. 10. Luk. 11. 2.  God's Kingdom in him may come and Gods Will in him be done; 
† Math. 18. 11. Luk: 19 10.  Christ is come to seek and to save that which is lost, what should then the Spirit of Christ in the Converted Man, will, otherwise?   

An Admonition, also what the First Principle or the Dark World, is; and how, the Fire is not the First Principle.  
19 Dear Sirs and Brethren, I tell you in good will and faithfulness, as I have obtained Grace in the Spirit of Christ, 
* Note.  that a Divine Spirit dwelleth in no contemning and scorning derision or disgrace: but go out from that, and tread the Contention in the Mind, underfoot, account it as Dung.  
20. And seek the Life of God in Christ with earnestness, when you get that, you need no other Master to teach you, the Spirit of God will well teach you, lead you and drive you, yea he will teach WITHIN you: For it is written, 
† Joh: 6. 45, Isa: 54. 13. Jer: 31. 34.  They shall all be taught of God: and Christ saith; 
* Joh: 16. 15.  The Holy Spirit shall receive of Mine, and make it known to you within you.  
21. All outward Teaching, doth not lay fast hold in Man, unless Man cast his desirous will thereinto, how will it then take hold in the scorner, who bringeth an Envious opposition against the Spirit of Christ.  
22. Dear Sirs and Brethren, do but see and consider him, what the poor blind Man in his Pride and State sets before him, he reproves that which he knoweth nothing of, and that which he hath no apprehension of, which I very much Lament that the Man runneth on thus without any Ground.  
23. He begins to reprove, that I have written concerning the Great MYSTERY of the Eternal Nature, out of which the Third Principle, viz: the Outward World, with the Stars and Elements are become generated and Created, and yet bringeth nothing to Light, that Men may see, that he understandeth somewhat of the Ground, and Centre; he saith, The Word and the Wisdom of CHRIST, are the Mystery, viz: the Outpoured Glance of his Glory, in which every thing is Created; who is it now that striveth with him about that, that 
† Joh: 1. 3. Col: 1. 16.  all things are created by God through his Wisdom; I have in all my Writings written so; and it needs not his Gloss or Exposition at all.  
24. Only the Question is, out of what God hath Created them; If he will say, that Evil, as also Earth and Stone, also all venomous or poisonous Creatures, and particularly SIN, are generated out of the outpoured Glance or Lustre of his Wisdom; then he speaketh as a blind Man of Colours, which he hath never seen.  
25. But, that he brings forth such a sad and miserable meaning, Men see, sufficiently, in that which he writes concerning the Will and Election of God, and so thrusts all into God's Predestination, and drags the Scripture by the Hair of the Head to it, quite contrary to the Meaning of the Scripture: Oh that the Confused Man might come so far, as first to learn to understand the Centre of the Eternal Nature, and of all things or Substances, before he speak of the Great Mystery of all things or Substances and reprove those to whom the same is revealed or manifested from God.  
26. If he will now put it so, that all things were in the Great Mystery of God; then he must distinguish the Word of Love, and the Eternal Name of God; from God's Anger and fierce Wrath, in which he calleth himself 
* Deut: 4: 24. Chap: 9 3. Heb. 12. 29.  a Consuming Fire.  
27. If he will say, that the Consuming Fire is God's Wisdom and Love, than he will say, that Hell is Heaven, and that the Heaven, wherein God's Majesty shineth, is the Darkness; If he will not admit, that the Centre to the Fire of God, is an Eternal Darkness, whereinto the Devil plunged himself, when he despised God's Meekness.  
28. If now this outward World with all things or Substances therein, is become generated only out of the Word of Love, out of the Holy Name of God, out of the Wisdom; why it is then called, and is, Evil and Good, and moreover, a vale of Misery, full of anxiety and Toil? why then did God 
† Gen: 3. 17.  Curse it for the sake of One Sin?  
29. If it be the Mystery of the Wisdom, why is it then without Divine Understanding; but if it be not that, as he also doth not determine; then I ask, what kind of Mystery is THAT out of which it became Created, that it is Good and Evil whether is it an inceptive or beginning Mystery or an Eternal one, seeing the blind Man will know Nothing of the Eternal Nature, and knoweth not nor will not distinguish the Clear Deity from the fierce Wrath of God and the Eternal Nature: whereas he hath a true similitude of this in Fire and Light, and in whatsoever thing out of which the Fire burneth, if he did but see.  
30. If he will not admit, that before the time of this World, there hath been a Mystery in the Eternal Nature, in which the Eternal Nature from Eternity in Eternity continually Originateth, wherein God's Anger and fierce Wrath from Eternity becometh generated, wherein the fierce Wrathful hard and Stern Property hath Generated Darkness and a Mist or Cloud or Vapour; and yet hath been like no Mist, but the fierce wrathful Spirit hath had such a property, wherein all Evil is understood; as also the stern Earth; Then let him tell me, out of what THAT is proceeded; and tell me further, how the Life can subsist without the Fires property; and whence the Fires Property Originateth.  
31. Let him show me another Centre, than I have shown him in the book of the Three Principles, as also in the Book of the Threefold Life of Man, and yet much more, deeply and fundamentally, in the Book of The Sin Points, of the Great Mystery of the Substance of all Substances, concerning the Thr●● Worlds; how they stand one in another as ONE, and how they Eternally support themselves, and each is the Cause of the Other, so that in the Great Mystery there is nothing Evil, nor any thing without a Cause.  
32. Let him first come into the School, and learn the A, B, C, before he call himself Master, it is not to go upon strange Feet, if one will speak of the Mystery, to furnish or adorn himself with strange Masters or Artists, but to understand it himself; himself to have the Spirit of understanding, or else to leave the Mystery undefiled, and let those speak and write of it, to whom God hath manifested or revealed it.  
33. His Tattle which he driveth on, with his drawing the Holy Scripture to it, taketh or reacheth not my sense and understanding at all: The Children of God speak in their apprehension and Gifts, not out of the Mouth of others, but their own, and I speak also not out of the Mouth of others, but out of my own: but out of One spirit we all speak, every one out of his own Gift; what doth that avail the unintelligent, to whom the Mystery of God is not entrusted? why doth he reprove us all before he rightly understandeth one of them.  
34. Learn first to understand the Centre of the Eternal Nature, and how to distinguish the Clear or bright Deity from Nature, and learn how the Deity revealeth or manifesteth itself through Nature, and Learn what Gods Wisdom is, how it is the out spoken Substance of the Deity; and what the Divine-Life is, and then what the Nature-Life is; also what a Principle is; ere he wittily subtillizeth: Let him first learn beforehand, what the Eternal Tincture is, and what the One Element is; also what Paradise, and Heaven, are, what Evil and Good are; Let him first go into the School of Pentecost; that he may attain that Spirit, in which only there is understanding.  
35. But he must first 
* 1 Cor. 3. 18.  become a Fool, and then come to be Nothing, as the World supposeth, if he will attain the Spirit of the Mystery, that God may be his Will and Deed, and then let him come, and I will speak with him of the Mystery, else let him leave my apprehension unreproved.  
36. If he be a Christian let him Live in Love towards a Christian, and rejoice in the Gifts, which God giveth us one among another; why doth he brag and reproach so much, that showeth him to be a Proud Man, let him deal Meekly, and I will meet him meekly; if he understand any thing according to his Gifts, let him praise God, and not contemn that, which God giveth to another, if he can not endure to read it, let him leave it for those whom God hath called thereunto, to whom HE will reveal or manifest it.  
37. Is not that a wonderful thing; that he will reprove the Three Principles, and understandeth not out of what Centre and understanding the Spirit speaketh: he will begin the first Principle with the Fire, where then remaineth the Centre out of which the Fire originateth?  
38. Let him tell me, how the Eternal Nothing introduceth itself from Eternity in Eternity, into an Eternal Centre, and how the Eternal Nature from Eternity continually generateth itself; whereby the Eternal Will, which is called God, manifesteth or revealeth itself from Eternity.  
39 With this his half-mute, Description, he will not bring me into it; but in My Book of the Six Points he will well find it, let him read that; it is like, he will become seeing, if he but seek and begin aright.  
40. When I write of Three Principles, than I understand Three Worlds, as First, the Centre to Nature, the Dark World, in which the Fire, or the sharpness of the stern Might originateth from Eternity, the Form to the Fire-Life, in which property Gods fierce Wrath and Anger also the hellish Fire is understood: from whence the Nature-Life Originateth, which is not called God, and though indeed it is Gods, yet it attaineth not the Name and Divine source or quality in its own Essence, as Saint John Witnesseth, Chap. 1. Vers. 5. Where he saith; The Light shineth in the Darkness, and the Darkness hath not comprehended it, and this showeth itself also in the Outward World, how the Light shineth or giveth Light in the Darkness.  
41. Now if the Fire be the First Principle, as he saith; then let him tell me, whether the Darkness cometh out of the Fire, or whether the Fire maketh Darkness; Also what that is which Maketh Darkness; and how all this thus generateth itself from Eternity in Eternity.  
42. I suppose here, my Pamphlet Maker, will remain Mute, he will indeed be silent concerning it, unless he go with Me into the School: but he should first put off the Click of Pride; else this Schoolmaster will not receive him, he will have Children at School, which look and trust upon him: Not Lords.  
43. When I write of three Principles, than I write of Three Worlds, of Three Eternal Beginnings, how they generate themselves.  
44. I understand with or by the Principles, Not the Chaos, the Eye of the Aether, which dwelleth without Ground or Place in itself, but I understand, How the Eye of the Aether Manifesteth or Revealeth itself, through and with the Principles, and introduceth itself into Power Might Shining Glance and Glory, viz; with Desire and Lust or Longing Delight; where, in the Desire the first shutting in, is effected, which is a Darkness, where the Desire is the first Centre to Nature, which introduceth itself into the source or quality, into the perceptibility and perception, even into the Fire, viz: into the fourth Form, as is sufficiently Described in our Books, viz: of the Three Principles, also of the Threefold Life, also in the Second Book of the Becoming Man or Incarnation of Christ, concerning Christ's Suffering and Dying, and yet higher in the Six Points: to which Books I refer the Reader, and so in this Part, which the blind Man opposeth, it is not here expressed at Large.  
45. Now if God's Fire, which generateth the Glance or Lustre of the Majesty, be the first Principle; and yet in the Darkness, the source quality or Torment and Pain, and moreover the stern Life, is generated, and also the Fire itself Originateth out of the Darkness, viz: out of the sharpness, with the aspect or appearance of the Liberty in the Lust or Longing out of the Chaos; then tell me now my Opponent, whether the Dark World be a Principle, or whether He or I be blind in the Mystery.  
46. I know also very well that the Fire is a source or quality of Every Life, but I say that the Root of the Fire is Dark; and that the Dark world is not called God, for it is an Enimicitious quality in itself; a Cause of Nature.  
47. Indeed it is Gods, and God who manifesteth himself, through the Dark World with the Fire, in the Light of the Majesty, is its Lord, for it becometh generated in the Desire of the Chaos, out of the Abyss in the Nothing, and in the Desire introduced into Darkness, but the Lust or Longing Delight, of the Chaos, to the Revelation, taketh only thus its Sharpness and Fires Might to itself, and yet bringeth itself again through the Dying in the Fire, wherein the Darkness dyeth, understand the Darknesses substantrality, forth through the Fire into the Light, and maketh another or Second Principle, of another source or quality, viz: Joy Meekness and Love-Desire.  
48. Thus the Dark-source or quality-Spirit, remaineth to be in itself an anguish and Pain, and is called God's Anger and fierce wrath, and the kindled Fire in the Fourth Form at the Centre, is called a Consuming Fire, whence God calleth himself an angry, Zealous or Jealous, fierce wrathful, God.  
49. And here understand Death and Dying, as also Gods Holy Kingdom, also his Anger or Kingdom of Hell; viz: the Darkness is the Eternal Hell or Hole wherein Lucifer Batheth himself, and into which the wicked Soul goeth; and the fierce wrath to the Fire-Life is the right hellish Fire-life therein, and yet there is no far distance from God, but a Principle only severeth them.  
50. As we see a Similitude of this, in Fire and Light, where the Dark Matter in the Fire, Dyeth, and the Light shineth out of that which dyeth, and dwelleth in the Fire, and the Fire comprehendeth it NOT.  
51. Also the Light is not of the Fires Essence quality source or Torment, for the Light giveth Meekness and an amiable 
* Wesen.  thing or Substance viz: out of that which before was a Dead Dark Substance, a Water and herein lieth Mysterium Magnum the Great Mystery: My Dear Pamphlet-Maker, seek and you will find, knock and it will be opened unto you.  
52. Your Conceit is a Dead understanding, as to the Mystery, if you be taught of God, then go with me to the Centre, and then I will show it you in all the things of this World, yes in your very SELF: I will have nothing excepted; wherein I will not show you the Similitude of the Three Principles: Forbear your reproaching and become a Child, than it will be shown you; but I will not cast the Pearl under your Feet, know that, nor under None.  
53. I have my knowledge and skill not from Conceit or Opinions as you have, but I have a living skill or knowledge in the visibility & Experience or perceptibility: I need no Doctor from the Schools of this World about it, for I have not learned it from them, but from God's Spirit; therefore I am not afraid of your Clamour and Scorn.   

Of a right Christian. And of the Divine Wisdom the Eternal Virgin that is no Genetrix.  
54. Dear Sirs and Brethren in Christ, I pray be Scholars of God's Wisdom, let none say of Himself, I understand it, we know nothing concerning God, what HE is; but God's Spirit must become the knowing in US, else our knowing is but Fiction, a continual Confusedness, a 
* 2 Tim. 3. 7.  continual Learning and understanding nothing in the Ground of the Centre.  
55. What is it for me to speak much of the Wisdom out of the Scripture, and could repeat the Bible 
† Or know the Bible outwardly: inwardly were better.  without Book, and understood nothing of what the Wise Men have spoken, and out of what Spirit and knowledge; if also I have not the same Spirit which they had, HOW then shall I understand them.  
56. To such knowledge belongeth not Conceits, and to collect together a heap or abundance of Texts to his purpose; THAT no Holy Man, or wise Man, hath done; but a living Spirit out of God can See the Mystery, and converse in its own knowledge.  
57 God's Spirit must be IN the Reason, if Reason will see God; there belongeth an humble resigned heart to it, not a Scorner in Reason; where Reason boasteth itself to be enlightened, that is only a Sydereall or Starry Enlightening, to be so 
* NOTE.  sharp witted.  
58. If any be a Child of God, then let him seek his Brother in the Love of God, and then I can trust him, but while he is a Scorner, he hath put on the Devil's Vizard and Hood, and goeth about in Pride, he is no Christian, but a Mouth or Lip-Christian and Consufed Babel: as indeed such Books of Controversy or Contention and Hypocrisy are ALL Babel.  
59 Let one show another the Way of God, in Love, Humility, and in the Fear of God, as becometh the Children of God, than such Contemning would not exist in the World, whereby the simple Layick is seduced; and totally ignorant of the Cause, falleth on in reproach and Contempt, against his Brother who is not of his Opinion or Sect of Religion; and yet One in a Religion, which without God's Spirit and Power, is but a conceit and Opinion, is as blind as the other.  
60. For the true Religion standeth not alone, in outward Words, in appearance or show, but in Living active power, that one desireth from the Ground of his Heart, to perform to another what he knoweth he ought to do.  
61. It must come into deed, else it is but a Coloured or Painted faith a Historical Babel; where God's Spirit is not, there is no Faith; also no Christian; but where that is, there it worketh clear works of Love, he teacheth and reproveth Meekly, he is not puffed up and Scornful; as my Opponent.  
62. He will needs write out the Ground of the divine Wisdom, & scorn my Explanation, which I have spoken from the Centre, & Confirm himself with the Collected Texts of Scripture, & despiseth that which I have Written: That the Wisdom is a Virgin without Generating, that she is NO Genetrix, but that the Spirit of God is her Life and Generating, which Revealeth or Manifesteth in her the Divine Wonder; and he will set that which is better in the stead thereof.  
63. He saith, the Wisdom suffereth and Generateth; and he collecteth a heap of Texts for proof: Who now is at odds with him in this: Not I: I say the same; and he writeth but my words, but understandeth not my Sense or Thoughts, he is at Odds with himself.  
64. I speak out of the Centre, and he from the Substance that is Generated, I understand, that the Wisdom is not the Centre or the Opener, but God's Spirit is that; I understand thus, to speak in a Similitude, that as the Soul in the Body, manifesteth or revealeth itself, through the Essence of the Flesh; and that the Flesh had not the Might or strength if there were not a living Spirit in it: so also God's Wisdom is the Out-spoken Substance, where through, the Power and the Spirit of God manifesteth or revealeth itself in Forms, understand in Divine Forms and Shapes in the Wonders.  
65. It generateth or beareth indeed, but it is not the Divine Principle or the Centre of the Genetrix, but the Mother wherein the Father Worketh.  
66. And therefore I call it a Virgin, because it is the Modest Chastity and purity of God, and carrieth no Desire backward to the Fire; but its longing pleasure or Lust of Delight goeth forward with or in the Revelation or Manifestation of the Deity.  
67. She could generate Nothing if the Spirit of God did not work in her, and therefore she is NO Genetrix, but the Lookingglass of the Deity, the Spirit of God generateth in her; he is her Life, she is his Chest, Cabinet, or Body; she is the Holy Spirits Corporeity, in her lie the Colours of the Virtue, for she is the Out-spoken Substance, which the Father comprehendeth out of the Chaos, that is out of himself without besides beyond or before Nature in the Nothing; and bringeth the same forth with the desire to Nature, through the Eternal Nature, through the first Principle, through the Fire of his Might, into the Second Principle, in the Divine Power, into the Light of the Majesty.  
68 It is that which the Father, from Eternity in Eternity continually re-comprehendeth, which the Father who is a Fire and Light, introduceth into his Fire-Life, to the Centre of his Heart.  
69. She is the highest Substantiality of the Deity; without her God would not be Manifested or Revealed, but would be only a Will, but through the Wisdom he bringeth himself into Substance, so that he is Manifested or Revealed to himself.  
70. And therefore I call her a Virgin, being she is in the Marriage with God: so that she generateth without a Fire-life, for in her the Light or the right Divine Life, Manifesteth or Revealeth itself, she is a Virgin of the Modest Chastity and purity of God, and yet is in the Marriage with God.  
71. Thou subtle prudent School or University from the Constellation, if thou didst here understand the Ground, thou wouldst NEED NO Books more, ALL lieth herein, the Stone of the Wise Men, or Philosopher's STONE, lieth in this place, but first put off your rough Garment, and then you will see it.   

Of the Third Principle, which is the Bride of God: and how the Spirit of God is no Principle and yet is a Principle.  
72. NOw when I speak of the Third Principle, I understand the Outward World: Then saith my Opponent, God hath made it through his Wisdom, and proveth it by Scripture; and I say so to; but I proceed not mutely, I say out of what; for God hath given me the knowledge; It is Not I myself that know it, but God knoweth it IN Me.  
73. The Wisdom is his Bride, and the Children of Christ, are in Christ in the Wisdom also God's Bride: Now than if Christ's Spirit dwelleth in Christ's Children, and if Christ's Children be Branches on his Vine, and one Body with him also one Spirit; whose now is the knowledge is it Mine or Gods? should I then not know in the Spirit of Christ, out of what this World is Created, if he dwelleth in me, which hath created it, should HE not know it.  
74. Therefore now I submit and will know nothing, so far as I am self, viz: in that part from the outward World, that he may know in me, what he will. I am not the Genetrix in the knowing, but my Spirit is his Wife or 〈…〉 which he generateth the knowing, according to the Measure 〈…〉.  
75. As the Eterna●● Wisdom is the Body of God, and he generateth therein what he will; then now if he generateth, it is not I that do it, but he in me, I am as Dead in the generating of the knowledge, and he is my Life, and indeed I have neither sought it or learned it: he inclineth himself to my Minehood, and my Ihood inclineth itself up into him.  
76. But now I am Dead, and understand Nothing, but he is my understanding, therefore I say, I live in God, and God in me, and so I teach and write of him, Dear Brethren, and otherwise I know Nothing  
77. Bear with my folly a little I pray, in that which I tell you, not for my own boasting, but for your Learning and knowledge, that you may know, whom you scorn and despise when you deride me, I will not hide it from you, but mean it heartily.  
78. I have written of Three Principles, which are known in Me, but weakly, as a Scholar which goeth to School, so it hath gone with me.  
79, My Opponent writeth of Four Principles, and calleth the Spirit of God a Principle also, according to his meaning, though I bring no Controversy into HIS meaning about it, he may make Ten, for the Wisdom hath neither Limit nor Ground, but he neither understandeth my meaning nor his own.  
80. Let him tell me, How the Holy Spirit is a Principle; or what doth he understand by a Principle? will he make the Clear Bright Deity to be a Principle? which is Eternal without ground and Beginning, which dwelleth in the Nothing, also possesseth nothing but only itself? I can not speak so of the Principles; but I speak of the Three Worlds; in and with which the Incomprehensible Deity manifesteth or revealeth itself.  
81. One of them; with or by the wrought power in the Desire to the Eternal Nature, viz: with the Spirit of the Dark source or quality, through which the Will of the still Eternity sharpeneth itself, and brings itself in the Fire through the Light, and so the sharpness remaineth Eternally only in itself, and yet in the still Will of the Meekness thus receiveth a Cause, in the sharpness, to the Kingdom of Joy, and yet also remaineth not Essentially standing, with the Spirit, in the fierce wrathful sharpness.  
82. But the Root is a Darkness, and the Spirit goeth forth out of the Chaos through the Root through the Fire in the Father's Property, through the Second Centre of the Love and Kingdom of Joy into the Light.  
83. Now therefore that very SPIRIT which is the Life of all in every Substance or Thing according to its property, is NO Principle; but according to the Eternal Nature of the fierce wrathfulness, it is a Principle.  
84. Thus also the Second Principle, subsists with or by the Divine World, viz: where the Divine Power with 〈◊〉 of the Majesty is poured forth, which is justly accounted 〈…〉 THREE Persons.  
85. But the Principle in the Fire, is to 〈…〉, where the Dying is, and out of the Dying another Life 〈◊〉, viz: out of the Fire a Light, and yet there is no dying, but a consuming source quality or Torment, and out of the Source Quality or Torment, the high triumphing Spirit existeth; where then, God's Love-Will, and Anger-Will, severeth itself into two Worlds, viz: into Light and Darkness, and he is called God according to the Light, and according to the poured-out virtue or power of his Wisdom.  
86. But the Eternal Divine Original, is not in the Eternal Nature; the Will to Nature is sooner, and THAT Will is the Chaos, wherein all lieth, and the Spirit existeth out of that, and Manifesteth or revealeth itself with or by, Light and Darkness, Therefore I call not the Spirit of God, a Principle: for it is without or besides all Beginnings, yet with the Eternal Beginnings, manifested or revealed with God in Trinity, though the Ternary also is in the Chaos: as is expressed in the Book of the Six Points.   

Wherefore the Outward World is a Principle of its own; its Model is Eternal.  
87. NOw when I Write of the Third Principle, than I also say, that God hath created all things through his Wisdom, but out of the Spirit which is called God, this World is NOT Created; for it is called Evil and Good, and a Murdering Den of the Devil.  
88 Also it is not generated out of the Divine Wisdom, but by or through the Wisdom; the Wisdom is Not the Matter of this World, else I must call a Stone God's Wisdom; and Sin also; but it is generated out of the two Eternal Principles, of both World's Substantiality, viz: out of the desires of BOTH.  
89. God the Father who is ALL, hath moved himself with the Creation of this World, that is, in the Forms of both Worlds, of both Natures, and hath created Angels, understand out of the Spirit of the Eternal Natures.  
90. For, if a Spirit be to subsist, in the kingdom of Joy, than it must have the Centre in itself, out of which the Joy Originateth, viz: the Centre to the Dark World, which is the sharp might, else it would be a stillness, without Moving.  
91. Therefore, when Lucifer contemned the Light, he remained in that part of the Darkness; for his Will went out from the Light, and would domineer in the Fires Might, whereby he angered God according to the Fires property, that is, in the Principle in the Fires property.  
92. Thus I say, the Outward World is a Principle, that it hath a Life of its own, generated outof both the inward Spiritual Worlds, viz: a Revelation or Manifestation of the First and Second Principle, a Model or Similitude of the Eternal Nature, comprised in the desire of the Eternal Nature, and Manifested with a Beginning, and included in a Time, which with the End goeth again into the Eternity.  
93. This Model or Time hath stood in God's Wisdom; which the Wisdom hath manifested through TWO Spiritual WORLDS, with the Moving of the Eternal Father, and that which is Revealed or Manifested, goeth out of both Eternal Principles, viz: out of the Light and Dark World; and thus 
† Joh: 1. 5:  the Light moveth in the Darkness, and the Darkness comprehendeth it not.  
94. And herein lieth the Drawing to Evil and Good, and here is that which the Scripture saith concerning the Will of Man; 
* Rome 6. 16.  To which you give yourselves as servants in Obedience, either to the Light of God, or to the Darkness in the Anger of God, to that you are servant, and into that you go, to which you are obedient, of THAT you are led and drawn, also Elected for children; they are BOTH Gods, but the Light is only called God or Good.   

How the Soul is out of all the Three-Worlds, of its Might and freewill; of the drawing of the Father; and what is called to Believe above Reason.  
95. MY Opponent writeth, that the Soul of Man, is inbreathed into Man, out of the Mouth of God, and I have no Strife about that, and it needeth no Gloss: But I speak not blindly as he doth; I say, out of the total Wonder of God, out of the Centre, out of the Will to the Eternal Nature, that is, out of the Chaos, and out of the Eternal Nature, that is, out of the two Eternal Principles, out of Darkness, Fire, and Light, a total Image and Similitude of the total Deity of the Substance of all Substances.  
96. And I say, that the Spirit of God, hath inbreathed it self, according to all the Three World's properties, for it is the Life and the Spirit of all Substances, in every Substance according to its property.  
97. For, before the times of this World, there was Nothing, no 
18. 26.  Life without him: but it is as the Scripture faith; † With the Holy thou art Holy, and with the perverse thou art perverse.  
98. In the Holy or Saints he is the Divine Kingdom of Joy; and the Divine Life; but with those, which incline their will into God's Anger in the Darkness, he is God's Anger-Spirit.  
99 Indeed God himself is ALL; for from him all is proceeded; why then do we longer Contend so much about God, let us strive after that which is Best, after Love, than we become Children of Gods Love.  
100 Why will you * Deny Man freewill? surely his Soul is 
usagen.  created out of the highest Omnipotence of God, and hath Divine might or strength, if it entereth into the Love of God; as Christ teacheth us; † That we should not only do such Wonders or Miracles as he did with 
●…: 14. 12.  the Figtree, but much greater; if we had but Faith, than we could with one 
●…: 22. 21.  word, cast the Mountains into the Sea.  
101. He hath indeed told us he would give us Faith; for he said; My Father will give the Holy Spirit to them that ask him for it; 
●…k: 11. 13.  his words Must be true, and whosoever speaketh against them, are Liars: Moreover, he saith; 
† Math: 9 13.  He was come to call Sinners to Repentance, and not the Righteous.  
102. What folly is it to make or set and impose Election upon Man, and take away his freewill: hath not the poor Sinner freewill; that he CAN Come? Why then doth Christ 
* Math: 11. 28.  call them to himself? Math: 11.  
103. You say with the Scripture, 
† Joh: 6. 44.  There can none come to him, unless the Father Draw him: very right, I say so too: 
* Rom. 9 16. 18.  It lieth not in our doing willing or running; but in God's Mercy; He draweth whom he will, and hardeneth whom he will; it is all right; but you are Blind; and understand it not aright.  
104. If it lay in Man, than did Salvation stand in Man's strength or might, to become saved through an Opinion; as, or how, he will, and though likely, the old Evil Man which died in Adam, continue.  
105. Therefore, 
† Note, Note.  when we died in Adam, than we lost the own self 〈◊〉, and lay in God's Mercy: and it was instantly said; 
* Joh: 3. 3.  You must become borne of God again, if you would see God.  
106. Now at present after the Fall; we have no power as to the kingdom of Heaven, to meddle with it: but if we obtain the Spirit of Christ, which hath of Grace generated itself again in our Souls, than 
† Math: 11. 12.  the kingdom of Heaven suffereth violence, and the violent snatch it to themselves.  
107. It is not in our ability, that we snatch it to ourselves, but the ability is Gods, who hath introduced it again through Christ into us; we cannot take it with force and own-selfe Right, but of Grace it is promised to be bestowed.  
108. Now it lieth not in that we hunt after it in own selfe-reason, and willing to take it; but it lieth in this; that we cast ourselves again into the Bosom; viz: into the Becoming Man or Incarnation of Christ; viz: into our New Mother's Body or Womb; viz: into a New Becoming Man or Incarnation: that we with our Will be in the Obedience of Christ's Will, that we become Nothing; viz: nakedly and barely a glimpse or Seed of a Will, that Christ became our Will, and his Becoming Man or Incarnation be our Becoming Man or Incarnation, his New-Birth out of God and Man, our Birth out of God and Man; his slaying of the Anger of God in the Centre of the Soul; our slaying, his Resurrection our Resurrection; his Eternal Divine Life, our Eternal Divine Life; than it is really so; that 
* Joh: 6. 37.  whosoever cometh to me, viz: into my Becoming Man or Incarnation, that is, into me, him I will not thrust away. Also, 
† Joh: 10. 27, 28, 29.  my Lambs are in my hands, none can pluck them away out of them; and the Father who hath given them to me; is greater than all; Land the Father are one.  
109. Dear Brethren and Friends, do but understand the Drawing of the Father aright, it should not so be understood, that God hardeneth any, who desireth to convert from Sin; but those who do not desire that, the 
* NOTE.  desire standeth in our Will, but the Conversion standeth in God's Mercy.  
110. But now he hath promised the Mercy out of Grace, to the desiring Will: for he saith; 
† Ezek: 1. 3. Mal: 3. 7.  Turn to me, then will I turn myself to you; Also, 
* Math: 7. 7. to the 11. Luk: 11. 9 to the 14.  Knock, and then it will be opened unto you, seek and then you will find, ask and then you will receive: What son is there that asketh his father for an Egg, and he giveth him a Scorpion: Can ye that are Evil, give good gifts to your Children, how much More my heavenly Father.  
111. 
† Note.  Wilt thou now say, God hardeneth thy Heart and Will, that thou canst not ask? prove that out of Scripture; or wilt thou say, thou canst not believe? that is also NOT true.  
112. Canst thou not believe? then cast all thy Sins into the becoming Man or Incarnation of Christ, into his Spirit, and be in him as Dead; 
† Note.  let HIM in THEE believe, how or as he will; why dost thou long take care or perplex thyself about strong Faith which overthroweth Mountains, it standeth not in thy power, to believe SO.  
113. Only take care about a true earnest sincere Will, go out from Sin, and strive against Sin in Flesh and Blood, desire it no more, become its Enemy, have Enmity against it, let God make of thee and believe in thee, as strongly, as he will: depend on God, and wrestle with him, as Jacob did the whole night, who then said; 
* Gen: 32. 26.  I will not let thee Go unless thou bless me; and David said, 
† Psal: 30. 5.  Though it continue all the Day, and in the Night, and again till the Morning; yet my heart shall not give over.  
114. This is really, to believe above all Reason, when the Heart receiveth no Comfort, and yet dependeth on God; and saith in the Will; LORD, LORD, I will not leave thee, whether thou cast me into Heaven or Hell, I will not forsake thee; for thou art mine and I am thine: I will be Nothing in thee, make of me what thou wilt.  
115. Dear Brethren, observe it well, 
* Note.  This storm and force, at last breaketh Heaven and Hell: whereof my Opponent as I understand, in his very lamentable Writings, knoweth nothing at all.  
116. He saith, Man should stand still, and expect what God will do with him, whether he casteth him into Heaven or Hell; Man cannot prevent or hinder it, it is concluded in God's predestinate purpose, or Council; whether he will cast every One; O the Most Lamentable Place, and Miserable Faith, God pity us, that we suffer ourselves to be so blinded.  
117. If we cannot come to God, why then doth he bid us to Come, Christ indeed saith; 
† Luk: 5. 31. Math: 18. 11.  he came into this world to seek and to save poor sinners; also, he came to seek that which is Lost; viz: the poor condemned Sinner, whom God had clearly drawn into the Darkness, and firmly included therein, and Chosen him to be a Child of Darkness; the same is Christ come to seek, and to save, and not the Righteous, who is honest or pious beforehand, look upon the Father of the Lost or prodigal Son; how he did with the Swineherd; who had spent his heavenly Goods, with the Devil's Swine.   

Of the Gross Error of Balthasar Tylcken, Concerning the Seed of Adam upon which he buildeth his Election.  
118. MY Opponent will make TWO Seeds in Adam, out of which Naturally two sorts of Men become generated from the Mother's Body or Womb, one out of the Seed of the Woman, and the other out of the Seed of the Serpent, therefore God Loved the One, and forsook or hardened the Other; and will prove it with Cain and Abel, also with Jacob and Esau: upon which he buildeth the Election.  
119. But I tell you Dear Brethren; if at that time when he wrote such Blasphemy against God and Mankind, he had been asleep, how happy had the time been: thus he maketh of the Image of God a twofold Image, out of One Seed Two Seeds; One party he ascribes to the Devil, viz: to the Serpent; and the Other to the Woman's Seed.  
120. But I would ask him, Whether Cain and Abel, as also Jacob and Esau, were both conceived from the Seed of Father and Mother; or whether at the Time, when Cain became conceived, there was in that very Seed in Adam and Eve, out of which he became conceived, a mere fleshly Essence, as he giveth forth; then must even the Devil have wrought or effected that very Seed in Adam and Eve, for which, God, out of his predestinate purpose hath rejected him; or let him but tell me, who wrought or effected that same Serpent's Seed in Adam and Eve, of which he speaketh: being he will not permit him to be Good and Evil according to the Two Inward Worlds, and so maketh a Totall Separation.  
121. O thou totally blind lamentable miserable Reason! be but advised; The Door of Grace standeth yet wide open, do not thus seduce the Children of Christ, 
* Acts 20. 28.  Whom Christ hath purchased with his precious Blood; who there saith; 
† Math: 11. 28.  Come all to me who are heavy laden with sin; observe yet the Centre, and the Ground of the Will of God, look upon the Centre.  
122. John saith: 
* Joh: 1. 5.  The Light shineth in the Darkness, and the Darkness Comprehended it not; do you not understand this? when Adam was in his Innocency, than his Light also shone to him in the Darkness, and the Darkness comprehended not his Light; but when he Imagined after the Darkness, that is after Evil and Good, than the Evil, quenched out his Light to him; and the Darkness became manifested or revealed on him, than the Divine Substantiality died to him, understand, the Divine Bodies, or heavenly Flesh's Substantiality, and the outward Spirits, and the outward Elementary Flesh's Substantiality, awakened or arose; and got a bestial property.  
123. Also together in that bestial property, awakened or arose the Spirit or source or quality of Darkness, viz: the First Principle in God's Anger; and so he died to the Angelical World, viz: to Paradise, and awakened or arose to the Outward World which is Evil and Good, out of the Two Inward Spiritual Worlds.  
124. The Dark World should not be manifested on Man; for the Light, understand the Divine Light, shined in Adam in the Darkness, and the Darkness, viz: the first Principle could not Comprehend the Light; but when Adam's Imagination went thereinto, 
† Note, when it was that the Darkness Comprehended the Light, in Adam.  than the Darkness Comprehended the Light: and all the Three Principles were stirring and manifested or revealed in Adam.  
125. For, Adam would be as God, and know Good and Evil, which God did forbid them; that they should not Eat of Good and Evil, else they would die, but the Devil persuaded them, they should become wise thereby; yes wise Indeed! so that, when their Eyes became opened, through their Imagination and Earthly Eating, that they knew the outward bestial property, which became manifested or revealed on them; 
* Note, Note.  the poor Soul was ashamed and is still ashamed to see the Bestial Property.  
126. The Outward Body on Adam, was indeed before the Fall, but not Manifested or revealed to the Soul, as now at present the Kingdom of Heaven is in us, but to the Soul in its outward Part in this World not Manifested or revealed: A Child of Christ, liveth at present in this World with the New Birth in Heaven, and the Eye of the averted or Reverse Soul, seeth it not: but the Eye IN Christ seeth it.   

Why God hated Cain and Esau, and loved Abel and Jacob, and which are those lost sinners that Christ is come to save.  
127. Dear Brethren, do but understand it aright: Cain was not begotten out of a total Devilish Essence, out of the Serpent's Seed, but out of the Essence of all the Three Principles, of all the Three Worlds, for as Adam was after his Fall so also was his Seed.  
128. But know this; when Adam fell, than came the Three Principles together in Adam, into Strife one with another, viz: God's Anger-Kingdome, God's Love-Kingdome, and this World Kingdom: Cain was Comprehended in the Anger-Kingdome, and Abel in the Love-Kingdome; therefore rightly said God of Jacob, 
* Mal. 1. 2, 3 Rome 9 13.  Jacob have I loved, and hated Esau; thus also it was with Cain and Abel, Cain had comprehended the Anger-Kingdome; viz: the First Principle in the Essence in the Seed in the Mother's Body or Womb in the Wrestling, and Abel God's Love, viz: the Second Principle; And now Cain was of an Evil kind or Condition, and Abel honest or virtuous.  
129. Now, see Dear Brethren; when Cain and Abel Sacrificed, than God, that is God's Love and Meekness; viz: the Second Principle, 
† Gen: 4. 4, 5.  savoured Abel's sacrifice, but Cain's God would not accept: then Cain was in fierce wrath against his brother Abel: there ye see the Strife between the two Eternal Principles, between Love and Anger in both the Brothers in Man; how the dark fierce wrathful Kingdom, is become also manifested or revealed in Man; then said God to Cain, 
* Gen: 4. 6. 7.  Why art thou in fierce Wrath? Is it not so, that when thou art honest or virtuous, thou art accepted, but if not then Sin resteth before the Door; but rule thou over it, and let it not have the authority or preeminency.  
130. Here observe: God said Rule over sin; let it not have the preeminency or power: Had there not been in Cain, wherewith he could rule over the Evil, than God had not bid him do it, though likely the Anger in him was mightier or stronger than in Abel; yet he was not therefore altogether begotten out of the Angers Essence, but out of the THREE into ONE: Christ is come to seek and to save that which is Lost, as himself saith, and not for the sake of the righteous.  
131. Now who are those that are lost, Cain, Ishmael, and all poor Sinners comprehended in the Anger of God; who were 
† NOTE.  lost from their Mother's Body or Womb, for their sakes is he become a Man or Incarnate, and calleth them all to him, they should come whosoever will, they should seek, pray, and knock, and he will give them the Holy Spirit; and if they come there is more joy, at one alone lost Man comprehended in the Anger of God, among the Angels of God in Heaven, than at Ninety and Nine Abel's or jacob's, which need no repentance, which became comprehended in the Love in the wrestling-wheele, in the Centre of the Three Principles.  
132. God loved Jacob, understand, he was comprehended in the Mother's Body or Womb, in God's Love, which co-worketh therein, and Esau was hated, for the Anger had comprehended him: But now the hate is not so to be understood, as if God would not have the lost Sinner; No, but for the sake of the Sinner is God become Man, and Come to call the poor Sinner to Repentance, and to the New Regeneration, out of the Anger in the Soul.  
133. And Christ said, thou wouldst Not; 
* Math: 23. 37. Luk: 13. 34.  O Jerusalem, Jerusalem, how oft would I have gathered thy Children together as a Hen gathereth her chickens under her wings, and thou wouldst not; Also, 
† Micah 7. 1.  How fain would I eat of the Best Grapes; but I am as a Vine-gatherer that Gleaneth.   

What the hardening is: And how the Love of God warneth the Sinner: Also how the Love of God is as well Omnipotent to preservation as his Anger is to Destruction.  
134.  

Question.  
NOw saith Reason, What is THAT Now which Willeth not? Seeing God calleth the Lost Sinner, and willeth in Christ to have them, and new Generate them; is that the Father's Hardening?   

Answer.  
Yes indeed it is his Angers hardening; and the Devils Will; understand it is the Dark World's Will which hardeneth Man, but it cannot do that TO Death, but as a Dark Night.  
135. But what doth God's Love, viz: the Second Principle; to that Man? It complaineth very often IN the Heart, when Man desireth Sin: and saith commit it not, or do it not: God's Anger, will burn in thee; fear God's judgement, and it warneth Man of his wicked ways; now if he followeth the freewill and Converteth: than it is rightly said: To the Honest or virtuous; that is so long as he is honest or virtuous, the Light must arise or spring up to him out of Darkness, and then the Light beginneth to shine in the midst in the Darkness.  
136. But if thou sayest; He cannot convert, it is impossible; then thou speakest in the Might or Strength of God, and against all that which Christ saith: he came for the sake of lost Man, because he would seek and save him; should then Gods Anger be greater than his Love; Christ hath undeniably, broken the hard Death and fierce Anger of God in pieces; which held us captive in the Centre of the Soul, to the bands of the Dark World, viz: of the First Principle, and 
* Col: 2, 14, 15.  made a show in Triumph of Death in the Soul, on the Cross, so that the Scripture in the Spirit of Christ saith; 
† 1 Cor. 15. 55, 57  Death where is thy Sting? Hell where is thy Victory? the Snare is broken and we are delivered; thus singeth the Church of Christ.  
137. Dear Brethren, I will ask you; what Profit is there in all Teaching and Preaching, if GOD do harden Man's heart, as my Opponent saith; that he can not understand, and receive it in; What need Men Preach to the Righteous, who run their Course without it? But Christ saith, he came for the sake of the poor lost Sinner, and not for the sake of the Righteous, which need not Repentance: Do you not see, that Christ Drove the Devil out of those that were clearly already possessed of the Devil? and received them for Children: Also, Out of Mary Magdalen the great Whore.  
138. Though now indeed the Scripture saith: 
* Rom. 9 18.  He hardeneth whom he will, that is meant of the Stubborn arrogant Sinner; who sinneth against Grace, and doth but ●●arn God under a flattering hypocritical show; he flattereth him with the Mouth, and his Spirit intendeth only falsehood and wickedness, from those he withdraweth himself at the Last, and letteth him go on in his flattery and hypocrisy; who will help him, who taketh his own Will in for a helper; Would he be helped, then must he go out from his own Will, and be resigned up into God.  
139. Then thou sayst; 
† Rev. 19 6. Math. 20. 15.  God is Omnipotent; and may he not do with Man's Will, what he will; It is he which is Potent in all things; 
* Isa. 50. 8.  Who will Contend with him? as the Scripture saith; and my Opponent urgeth that mightily.  
140. Harken my Opponent: you are much too young for that matter: Learn first what God is: What his Will in Evil and Good, is; thus there is a Chain fixed in Reason; but know also: that Heaven is against Hell, and Hell against Heaven, the Anger against the Love, the Darkness against the Light? What do you here mean concerning God; if I should speak after your manner; that God is Mighty to do all in all things: as indeed it is true: then must I say, that God is ALL, 
† NOTE.  He is God, He is Heaven and Hell, and is also the Outward World, for 
* Rom. 11. 36. 1 Cor. 8. 6.  from him, and in him all things Originate: But what do I effect by such Discourse, which is no Religion; such a Religion the Devil receiveth into himself, and would be Manifested or Revealed in all things, and be Mighty Potent in all.  
141. Then thou sayst: Thus God is at Odds with himself, being he is Evil and Good: O thou Dear Reason, learn the Centre here, or stay at Home with thy Teaching and Writing: Behold! I tell thee this: If there were no Anguish, there would be no Fire; if there were no Fire, there would be no Light; if there were no Light, there would be neither Nature nor Substance; and God would not be Manifested to himself: What now would there be then? A Nothing: when thou wilt come on to the Centre, than thou wilt see it: Concerning this very high Article I refer the Reader to the Book of the 
† The great Six Points.  Six Points concerning the Three Worlds: there he will see what God is: and what his Will and Omnipotence is, and what is called God.  
142. For if his Anger be Omnipotent to destroy, then is his Love also Omnipotent to preserve: if this Contrariety were not, there would be no Life; and there would be no Good, also no Evil; For if there were No fierce Wrath, there would be no Moving; thus the Substance of all Substances is a continual. Working Desiring and Fulfilling; the Fire Desireth the Light, that it may get Meekness and Substance, for its burning or Life; and the Light desireth the Fire, else there would be no Light, and it would have neither Power nor Life, and they both Desire the Dark Anguish else the Fire and Light would have NO Root, and all would be a Nothing.  
143. Therefore I say unto you now 〈…〉 Gods Love is as Great as his Anger, his Fire is as great as his Light; and his Darkness as great as 
* Note Note.  either of the other; it is all alike-Eternall without beginning and it beginneth itself from Eternity with or by the Darkness; and bringeth itself from Eternity to the Darkness into the source or quality even into the Fire, and in the rising up of the Fire, is the Eternal Death; where the Darkness and the Light separate themselves, each into a Principle in itself; and the Light also itself possesseth itself; One dwelleth in the Other unapprehended by the Other; there is in Eternity no parting asunder: those that dwell in the Darkness see not the Light, and those that dwell in the Light see no Darkness.    

What God is; and how without the Darkness all would be Nothing: and in what Manner Man hath Ability or Strength to go out of Evil into Good and out of Good into Evil.  
144. THen, saith Reason, what is God then: Or who is God, when it is said: God hardeneth Man's Mind? Behold he is All, but the Light alone is called God, for in the Light is Power or Virtue, Love and Meekness or soft gentle Substance; and in the Fire, horror Might and Life.  
145. Then thou sayst; thus the Darkness is a Cause of the Deity? NO: but God would not be Manifested or Revealed, and there would be no Nature nor Creature without the Darkness; neither thick nor thin, or Dense nor Rare, neither Colour nor Virtue.  
146. God is indeed without besides or beyond Nature, but without Revelation or Manifestation of any Form: through the Eternal Nature he Manifesteth or Revealeth himself, in Trimity, and with the Wisdom in Wonders, and with the outward Nature Manifesteth or Revealeth the spiritual Worlds: viz: with the Time the Eternity; but whatsoever hath its beginning out of Time, passeth away with Time, and its Shadow remaineth in Figure according to the property of BOTH the Eternal Worlds: as it wasbefore the Times of the World.  
147. Therefore Observe now: 
† Note Note.  God's Anger maketh the Dark Mind 
* Or pregnant or satisfieth it.  full; and God's Love maketh the Light Mind full; 
† Math. 13. 12. Luk. 8. 18  For whosoever hath to them it will be given.  
148. But now all standeth in strife: the Light against the Darkness, and the Life against the Death, and the Death against the Life.  
149. But 
* Note Note.  Man is out of the great Substance of all Substances; and in him is the Strife; now if he be Captivated in the Evil or Malice, than he cannot avoid the Great Evil; unless he fall into Death; that is into the Nothing, than he is free from the Turba; or Wrath; and falleth into God's Mercy; for his Will goeth again into that out of which it is Existed in the Creation at First; viz: into the foreseeing or Predestination in CHRIST JESUS, before the Foundation of the World was laid; there it is at the Limit and fallen again into the Fiat, and so Christ conceiveth or receiveth it.  
150. For, 
† Joh. 17. 6. 24.  the Men were Thine, said Christ; and thou O Father hast given them unto Me: 
* Joh. 10. 28.  and I give them the Eternal Life; Father I will that they be where I am.  
151. But whosoever remaineth in that which is his own; as he is 
† NOTE.  Born or generated to this World; he remaineth in that; as he is apprehended in the Wrestling-Wheele in the Centre of the Life's Springing up: Now therefore it stands FREE for him; to go out of the Good into the Evil; and out of the Evil into the Good.  
152. NOT that he hath the Power, to make himself a Child and Heir, that is done out of Grace, but the Maker standeth ready for him, and waiteth for him Every Hour, to Evil and to Good; Hell desireth him, and Heaven desireth him, both Desires stand ready for him and open in him; ALL the Time of his Life; he hath Hell and Heaven in himself; if he go with his Will out of God into Reason, in Flesh and Blood, then is he IN or upon the Ground or Foundation of Hell; which will when the Light of the SUN extinguisheth, be manifested on him: but if he demerse himself out from fleshly Reason; in Resignation, into God, than he is IN Heaven; All lieth in the Will: Whithersoever the Will entereth, thither Body and Life or Substance must after it; and THAT, in Man is FREE.  
153. Hath Man Might or ability, with his Will, to demerse himself into God's Anger; as my Opponent acknowledgeth; wherefore also not into God's Love; 
* Note.  but he cannot Make himself a Child; he goeth only with the Will into the Matrix, and then the Divine Fiat apprehendeth him, and Maketh him One: Indeed he can not make himself a Devil, the Hellish Fiat according to the Dark World's Property Maketh him One, when he doth but give his Will up thereinto.   

How Balthasar Tylcken is the Devil's Advocate: How the Devil doth assault none More with Despair, than the Children of God; also Concerning firm Confidence of the Faithful.  
154. MY Opponent saith, The Soul is proceeded out of the Mouth of God, and it is true; but if it be proceeded out of the Mouth of God, than it is proceeded out of the Divine Omnipotence, why then doth he take away the Free Will from it, It hath freewill in Evil and Good; he speaketh so much, as if I should say; I can think nothing that is Good, I can never frame any good Will in me, to do any Good.  
155. But the Scripture reproveth him and saith thus; Say not in thy Heart, if I Sin, God hath done it; for the fifth Psalm 5. 
† Psal. 54.  Thou art not a God who art pleased with wicked Matters: And in Ezek. 33. 
* Ezek. 33. 11.  As true as I Live, I will not the Death of a Sinner, but that he Convert and Live.  
156. But he saith, God hardeneth him out of his Predestinate purpose, so that he cannot Convert; who now shall be righteous, the Prophet or my Opponent? The Scripture answereth thus; It is much more so, that 
† Rom. 3. 4.  God is true and every Man a Lyar.  
157. My Opponent sets it down evidently, and giveth it forth to be so understood, that God willed the Fall of Adam; if the Magical paradisical Birth had not pleased God, else would Gods Majesty not have become manifested or revealed; if that were true, than God were unrighteous, in that he did forbid Adam to Fat of Evil and Good: why then will God Judge me for it; and account or impute that for Sin, if I do what he willeth to have.  
158. But I say, the Devil willed to have it so, that Man should Sin, and that the Earthly became Manifested or Revealed in Him, of which he is ashamed; and my Opponent thereby affordeth the Devil a right Advocate, which I verily: Lament, that this Man speaketh even the Devils Words and Will; and so casteth a Snare of Despaireing, on to Man's Neck; he giveth so much to be understood; that Man 
† NOTE.  cannot be saved, though he would never so fain, unless he be Elected to it; that is assuredly the Devil's Doctrine and Word.  
159. Where will the Tempted remain, when the Devil assaulteth him and saith: Despair, thou art Not Elected of God, he should by that Doctrine Despair and say, I can do no more, if God will not have me then thou mayest take me away.  
160. And yet he is so Holy, and tickleth also some dissembling Hypocrites, and saith in the Pasquil or Pamphlet, It is a great Comfort to the Children of God, viz: To the Elect, when they find by themselves, that they are Elect Children of God. O how many dissembling Hypocrites would not lie under this Mantle, if Sin Sleep.  
161. O alas, Miserable Doctrine; O man, open thy Eyes wide and beware; the Church of Christ singeth;  
woe er ist am besten mit, da will er's night entdecken.  
Where he is most pleased with Man, he will not always show it.  
162. Whom doth the Devil assault with Despair, but even the Children of God, that they might not be manifested or revealed, and God often hideth himself, that they might cry aloud anxiously to God, for so the Noble Pearl-Tree groweth.  
163. He often showeth himself strange to his Children, so that they can oftentimes fetch no Comfort: as the 
* Math. 15. 22, 26, 27.  Canaanitish Woman, when he likened her to a Dog, only that the Faith and earnestness might become greater in the Storm, he letteth the heart even Quake or Tremble, that the Earnest may become great.  
164. Now if doubting thus seizeth upon a Man, then with this Man he must Despair: It standeth written, 
† 1 Tim. 2. 4.  God willeth that all Men should be saved. Which now is true? your Crippled Election or Christ's Promise?  
165. The Apostle saith, 
* 1 Tim. 1. 15.  It is a precious worthy Word, that JESUS CHRIST, is come into the World, to save all poor Sinners: Who hath now the Right? I will remain by the Words of my Saviour, and will believe, that 
† Rom. 8. 38, 39  Nothing, whether it be High or Low, whether Power or Principality, whether Hunger, Nakedness, vengeance, Perils, also No Creature can tear or separate me from the Love of God which is in Christ JESV.  
166. And if all men did say, thou art dainned, and if my Heart also did say it, yet I will not believe it, but demerse myself into Christ's Sufferings and Death, and let the Death of Christ make of me what it will, if I must be in Death, then will I be in his Death, and in no other; but seeing his Death, is become an Eternal Life, 
* Note.  therefore I shall well remain in him, let who so will Elect me there, I Bled or choose my Saviour Christ: my Will shall remain in him; though the World in God's Anger make of the Outward Body what it will; when I have him; then I ask not after Pope, Turk, Emporour, Devil, Hell, nor Heaven: he is my Heaven, I will be Dead and a Nothing; that he may live in Me, and I in him; and if Body and Soul should break in pieces, yes I will not depart from him; what now will the Mo●●ion or Proclamation do to ME?  
167. I have Elected to myself, my Saviour, and he hath Elected me, even before I was, I believe NO otherwise, let any Teach or Write what they will; he that will venture and try it with me shall find it by 〈◊〉: I am sure it is the right way, therefore I speak and write thereof; for it is my Passime and I rejoice that I shall come to this, that I shall be delivered from the 
† Or Accuser.  Opponent of the Anger of God.  
168. Therefore I say to my Brethren, what the Lord hath said in Me; whosoever will go along, lee him come, he that will not, but will look upon many Elections, and expect till the Spirit of God fall upon him and draw him let him stay there till that bosom, if he will not labour and Work with God in his Vineyard, than he hath also no Wages to expect. I know not how to get any thing our of 
* B. T.  his Description, that they refresh me, but only Sadness and Sorrow of heart, Doubting and Despair.   

How Nothing is impossible to Faith. What Gods Drawing is. Why the Wicked Becometh Not Drawn. What a right Christian is: and who becometh hardened by God.  
169. MY Opponent in Scorn saith; Could God Create nothing steadfast? He likeneth us Men, as to God, to be, as the 
* Note of the Potter etc. See Chap. 9 in the Book of Predestination. And Rom. 9 21.  Potter and Clay or Lump, is One to the Other: Harken my Opponent: why then doct thou say, that the Soul is proceeded out of God's Mouth; how doth that accord with the Clay and the Potter? What Man would become a Pot, for a Pots sake? Or if that were possibles; Is God become Man for a handful of Earth's sake? O No, it is an other Manner of Pot, wherein God became Man; It was also another Pot which broke in Paradise; look upon 
† Numb. 17. 8.  the dry Rod of Aaron which Sprouted and hare Almonds; ask it what it signifieth, it will tell thee.  
170. My Dear Scorns; thou understandest nothing thereby, where in God is become Man; much less concerning God's Creation, of the Possibility and Impossibility; thou sayest only God, God, and knowest not what God in, also thou wilt not know it, only thou sayest; 
* Joh. 3. 27.  A Man can take or receive to himself Nothing in God, unless it be given him.  
171. 
† Note.  I know also well, that I can do Nothing in my own Might or strength; The Faith can do it: that can receive where there is Nothing: If I cast my Will into God's Will, than GOD believeth in My Will; and then I can receive, for nothing is Impossible to Faith: I can receive to myself the Becoming Man or Incarnation of Christ; if My Will, willeth, yet I cannot do it, but Gods Will in Mine.  
172. My Will and Gods Will must be One; for my Saviour hath told Me he will give the Holy Spirit into my Will, if I but ask him for it: And should not that be true then? would my Opponent deny me also to Ask? I can Ask, THAT none On deny.  
173. Now Christ hath promised to hear; and though I find it not instantly in the power or virtue, yet if I ask; THAN I believe that God hath given me his Spirit; and though my heart and all the World should say clearly No: yet I will let the Words of Christ be more certain to me, than all Babble and Fictions.  
174. Am I indeed the day Staff or Rod of Aarow? in me lieth the Drying or withering, through Adam: but if Christ hath introduced his Sap into my withered Flesh and into my Dark Soul again, shall I not take or receive it to myself? shall I first expect the Drawing?  
175. I know that I can have no Good Thought in me unless it be from God; Now if I would fain be saved, than I know, that very Will is God's Drawing; why should I long then expect other drawing, if the Lord calleth in me, and biddeth me turn to him, is not that Drawing? but, what Man, can say, he is not SO drawn? Even none at all: God draweth every one.  
176. 
* Note.  The evil Man will not follow, he goeth on in a disputable Way, and seeketh Subterfuges or Excuses; and saith he is Holy; and his Heart is a Thief, and Covetous, a Murtherour, and moreover a Proud Devil; he flattereth himself only under Christ's Purple Mantle, and tickleth himself with Christ's Suffering and Death; but will not enter thereinto; and with Christ die to Sin and become an Enemy to it, he will only walk upon Roses in sat and Jolly Days, and devour the sweat of the Miserable in Pride, for saith he, God draweth me not; yes thou wilt not: therefore he hardeneth thee, and his Anger draweth thee, also the Devil, whom thou servest.  
177. Should God draw thee? then cast the false or wicked ways from thee, set thyself as if thou wert to meet an Enemy, where it concerns Body and Life: If the Anger draweth thee and holdeth thee: do but Defend thyself and thou wilt soon get One that will help thee.  
178. Doth the Anger in the Conscience Say? thou art mine, thou canst not be saved, then say in opposition, I take only CHRIST'S Death with me, and do with me how thou wilt, take that and wrap thyself therein, let God's Anger and all Devils roar over thee and say and complain against thee what they will, out of these Swaddling clothes shall no Election pluck THEE whether it be of 
* Vix: Of God's Anger.  God, or the Devil, or Man.  
179. But the Wanton Licentious way which men now walk, wherein Men only tickle and comfort the Old Evil wicked One, the Murderer, the proud stately, Covetous Babylonish Antichrist, with Christ's sufferings and Death, he should only be quiet, and fatten himself well, Christ hath satisfied; if he be marked or noted under Christ's Blood Banner, and Elected; then he cannot be damned; this way is totally false or wicked, Murderous and unrighteous.  
180. If thou wilt be a Christian, than thou must be and become conformable to Christ's Image, and walk in his Footsteps and with him, suffer persecution, disgrace, and scorn, love the way of Truth and Righteousness, do that which Christ hath taught thee; not with hypocrisy, to take double or fourfold; and give a little piece of it to another: No, it must be earnest; thou shouldst not Esteem any thing thou hast, as if it were thy own, only; but consider that thou art only a servant therein, and servest thy Lord in Heaven, therein, thou shouldst dispose of it according to HIS pleasure.  
181. Not to suck up the Miserable, and give a little piece thereof to a Beggar: and say I minister indeed to the poor: First, 〈◊〉 them their Sweat, else thou wilt be accursed in all thy Service of God, and be kept back from God.  
182. Serve him with Mind and Heart: walk in the Light; let the scorn of the World, be 
* Joh: 20. 25.  the Prints of Christ's wounds, to thee; labour watch and pray, and stand always in care and circumspection against the Devil; Arm and fortify thyself continually against him; and consider thou art here a Pilgrim; and in the Vineyard of Christ; labour faithfully in the Kingdom of God: all thy Labour followeth after thee; for Christ said; 
† Joh: 5. 17.  My Father worketh and I work also; so must thou also, as 
* Joh: 15. 5.  a Branch on the Vine work and bear fruit.  
183. For a Christian is a Branch on the Tree of JESUS CHRIST, if it will not work and bear fruit, than it 
† Rom. 11. 22.  shall be cut off, that it hinder not other Branches, that is it must quite wither and he hardened as to the Life of Christ: these will God harden. Here it is said; 
* Rome 9 18.  I harden whom I will; viz: a Branch that will not bring forth fruit; to such a one God will not give the Sap of Christ; It is not said, 
† Note Note.  God will not be mine; but thou wilt not be his, and so you are parted.  
184. Dost thou say? God can make of me what he will, he is Omnipotent; he maketh of thee what thou wilt, his Love is Omnipotent, and also his Anger; THAT which getteth thee; holdeth thee; The wicked is to God a good savour to Death, and the Saint or holy, is so to the Eternal Holy Life: as thou growest, so thou art, such Sap as thou drawest into thyself, such Fruit thou bearest.  
185. Why dost thou blame God? God so far as he is called God, CANNOT will Evil; for he is Good, there is no Evil Will in Him, but according to his Anger, he desireth Wood or Fuel in his Fire, which is conformable to or fit for the Fire.  
186. Therefore rightly saith the Apostle; 
† Rome 6. 16.  To whom you give yourselves for servants in Obedience, his servants you are, whether of God's Love or Anger: Here the Apostle speaketh of Man's Election, that Man CAN give up himself, and be given up: and though indeed of himself he cannot take or receive, yet God giveth him the taking or receiving, for he hath promised it him.   

The abominable Doctrine of Balthasar Tylcken: Admonition not to doubt of Election: Admonition and Warning to Balthasar Tylcken.  
187. THe Doctrine of My Opponent is throughout no other; then this, If God make a Good Tree, than it is so; that is, if he make one a Christian, than he is so, as if Man need do nothing in it, he need not work and labour for it, that he may become a Good Tree.  
188. Alas; God 〈◊〉 us, why hath God given us the LAW and Teaching; and said, thou shalt not do this, or that; If he will have Evil: How very shamefully, goeth this Man astray, how very careless and negligent, doth he cause Men to be; Dear Brother, Mind and Consider of this abominable Doctrine; How he gathereth the Texts of Scripture together, for a false service to God, only that he may prove, that God worketh, both Good and Evil in us.  
189. What needs proof for that I say so too: that God's Love worketh Good in us, and his Anger, if we give ourselves up into it, worketh evil fruit to Damnation: but what doth it avane him, to bring men into such a careless negligent way? He should rather tell them, that they should Repent, as God saith in the Prophets; 
* Psal: 95. 7, 8. Heb: 3: 7. 8. & 4. 7.  To day when you hear the voice of the Lord, Harden not you hearts: Let my word enter into your Hearts and Ears.  
190. But he saith; It cannot Enter; God maketh either a Good or an Evil Tree: this serveth well to all careless negligence and wickedness; and lastly to Despair; that is the end of his Doctrine, you will find nothing better or more in his Grace Election or Predestination.  
191. And I say with good ground, and it is the precious truth; that if such Doctrine should become embraced or received, then will the World at length become a Murdering Den of Devils: For every one will say; how can I do otherwise, than God driveth me, if God will have me to be his child, he will teach and lead me well enough, but if I be not Elected, why should I long favour the Honest and virtuous; I will do as the Devil doth and hate them, and be their Enemy, to his kingdom I belong; I will steal, rob, murder, and cheat, and deceive the simple: that I may be potent and voluptuous; there will no other come of it, being God will not draw me, therefore really I must serve God Lucifer; but if God will have me, he will well draw me from THAT, that I shall not do it.  
192. Alas, be not so Evil and wicked, do not that, God hath forbidden it, let every one have a care of his own salvation, and 
† Phil: 2. 1●.  fear the Lord with Trembling; let no Man despair; and say, there is a fast door upon me, I cannot be saved, for such Thoughts the Devils have, and the Damned in Hell; If I knew there were but seven Men Elected in our City or scarce two, I would NOT despair, but believe that I were one of them.  
193. My Opponent, consider yourself, for the sake of your Salvation: when you shall appear before the Judgement of God; and Christ shall say to the wicked, who in such Doctrine have become, lazy careless and negligent, go 
* Math: 25. 41. etc.  away from me ye Cursed, I was hungry, thirsty, sick, naked, and in Prison, and ye have not ministered unto me, and they shall say, Lord, thou hast not Elected us for children, and drawn us, then will he say, have I not caused my goodness to be prelented to you, and caused my Word to be taught, and faithfully called you, and warned you of the false or wicked way? and they shall say, we have been Taught, that thou hast out of thy predestinate purpose Elected one to the childship or filiation, and hardened the other; now being that sslandeth in thy Word, why wilt thou blame us then, we were able to do nothing that was Good.  
194. My Opponent, I put you in Mind of this, Consider I pray, what will you answer, that you have expounded thus; that, the Anger of God, which God in his Love, in the Soul of Man, hath drowned with the blood of his Son; you make to be an elector again, you give the Sword into its hand again.  
195. The Anger was indeed in Adam before the Fall, yet not manifested or revealed, and the God of Love hath set his heart upon it, that he will bolt it up again in the humane Soul, that we should run to him as to an Open Fountain.  
196. I would have you asked: that if Adam had continued in his Innocency, where the● had remained your Eternal Election or 
† NOTE.  Predestination, if he had begotten children in Paradise; therefore now if you will maintain your Eternal Election over Man, then must you say, the Fall of Man is also out of God predestinate purpose.  
197. But what means that which God said; 
* Gen: 2. 17.  Thou shalt not eat of the Tree of knowledge of Good and Evil, if he would have that to be done, and hath also forbidden it, than God were unrighteous, and Men need keep no Commandment which he hath forbidden in Moses: For he would have if that Man should Sin, that he might have cause to punish him; thus it were to be Concluded in Reason.  
198. Beloved, Consider your Gloss or Exposition, I will speak brotherly and Childlike to you, put but away your Crooked scornful Horns, and let us deal one with another as Brethren, and Members: with scorn, we can advance Nothing that is Good, we do but deceive the Men in the World, that are plain and simple, therewith.  
199. If you have Christ's Spirit, as you would be thought to have, then meet Me and my Brethren, in the Meek Love and Humility of Jesus Christ, show me I pray you, your love in the Spirit of Christ, who came in great Humility to us poor lost children of Eve, to seek and save that which is Lost; If you be a child of that Spirit, be so, faithfully, with Meekness, Love, and Friendliness, with modest speech, and cast the Horns of scorning away: that I may know that you are my Brother: then will I be very Loving to you: if God give you more than me: but if not, yet I will in that weakness, rejoice with you, and refresh myself in that which God giveth.  
200. And be not so furious against the dear Revelation, which God hath favoured US with at Last; read it first aright; it hath a very Noble precious Original and beginning, which reacheth above all Reason, yes, above, the Outward World, and above the Light of the Outward Nature, why do you rage against the Most High?  
201. I Christianly admonish you, take heed what you do, that the Anger of the Lord, do NOT take hold of you, and God Curse you, I tell you I will be guiltless as to your Soul; if you do awaken it.  
202. See what was done by 
* 2 Kings. I. 10, 11. Numb: 26. 10.  Eliah: Also to Corah, Dathan, and Abiudm, in the Wilderness: I tell you for so much as it is known to me in the Lord, it may happen so to you and more besides, for at present it is a Wonderful Time; not known or acknowledged by All; The Lord hath sent his Spirit of Zeal or Jealousy; There is a Wonderful time before the Door, which you will find by Expersence, if you Live.   

Of the Eternal Predestination and Election of God; The beginning and End thereof is One only, and Always the same.  
203. MY friend, you speak after a humane Manner; and write of God's Eternal Predestination and Election; it will not bear to be so written of.  
204. When the Scripture speeks of Gods Eternal purpose or Predestination; it speaketh not of a purpose or predestination that hath been Long before; for in God there is no beginning: but there is an Eternal beginning, where the beginning and the End is all ONE; the First is continually the Last; and the Last is the First: whatsoever God hath begun, from Eternity to foresee, that he beginneth now also at this Day always every Moment to foresee.  
205. I CAN say with good Ground, thus, that if I were in my Mother's body or womb, comprehended in his Anger, than God had from Eternity seen me and apprehended me in his Anger; and I were from Eternity Elected in his Anger.  
206. But if I convert in Repentance, so that God's Love apprehend me, than I am also from Eternity foreseen out of the Anger into the Love; for in God, ALL is Eternal, 
* Note Note.  whatsoever at this day, beginneth to alter in the Eternal, that is, from Eternity, to Eternity, equally in the Eternity.  
207. The Spirit in the Scripture hath another kind of speaking, than the World hath: Know you not how it stands written in the Scripture? where the Lord saith; 
† Note Note. Jer: 18. 7, 8.  Suddenly I speak against a Nation or people, which are Evil, that I will destroy it, but if they convert, than it repenteth me of the Evil, which I thought to do unto them.  
108. Look upon 
* Jon: 3. 2. 10.  Nineveh, there you shall see whether God doth not alter his Will, for Man's sake: and the Apostle saith, that even 
† 1 Cor. 14. 32.  the Spirit of God, is subject to Man, viz: to Holy Men.  
209. 
* NOTE.  His Election and beginning is always every moment, his Eternal Birth or Geniture, is also every moment, in him and before him, is all, both New and Old: for the same God who 
† Eph: 1. 4.  hath Elected us in Christ before the foundation of the World; he also every moment Electeth his Children that come to him: the Matter consists only in the Conversion of the Will.  
210. And though it standeth written, that it lieth not in Man's willing: that is only concerning those, that Desire God, and yet will not go forth out of their sinful Will, they keep their sin, and yet will be saved, 
* Note.  therefore it lieth not in HIS Willing, but in this, that Man go out from sin into God's Grace; and than it lieth in the Mercy; and that God doth readily, for he hath promised it.  
211. 
† Note.  It lieth not in Man to make himself blessed or saved, but in the Grace, which God in his Son hath promised and bestowed: for 
* 1 Tim: 2. 4.  God willeth that All Men should be helped or saved, as the Scripture saith; his Election and out going is from Eternity, and his Mercy is also from Eternity in Eternity, ALL is in him ETERNAL.  
212. Therefore Men should better consider the Scripture as to such Terms or Expressions; for it often speaketh out of the Eternal Mouth, which beginneth every Moment.  
213. 
† Note.  For, when the Scripture faith, 
* Joh: 12. 40.  He hardeneth their Hearts, that they believe not, and so come not to be saved, than it speaketh of those, who would be saved by their own ability, in their Evil Will and Life: those he suffereth to go on in their purpose or predestination, for they will do it.  
214. As also Adam did, he would not be resigned into God as a Child, but be his own, and apprehend and know Good and Evil, and Live in all the Three Principles; for he went out from Gods will into his own, of set purpose, therefore God left him, and then he fell down and slept.  
215. And when he did eat of the forbidden fruit, than God's Anger Elected him to the Damnation of Death, and God's Love spoke against it, saying, The Seed of the Woman shall Bruise or Crush the Serpent's head, and that was also an Eternal Election, and yet it was also a beginning Temporary Election: for how can an Election pass upon a thing, when as yet it hath no Root.  
216. 
* Note.  God's Anger hath from Eternity continually and still at this very day: Elected ITSELF to be a Darkness; that God's Love and Light might in the Anger become Manifested or revealed.  
217. Now that which is out of the Eternal, as, the Soul of Man; that hath also freewill, to manifest itself in the Light, or in the Darkness; 
† NOTE.  NOT that it hath the Light and Darkness in ITS power; but it hath ability to work in Good or Evil, that is in the power of the Light, or of the Darkness, and in which soever it worketh, that manifesteth itself, in it.  
218. The Might or power is Gods, and the Soul is his Child, a Branch in the Tree, proceeded out of God's Mouth; out of Love and Anger; all THAT lieth in it, and is its own propriety.  
219. Who will then take away the freewill from it, being it is a Branch in the Eternal Tree, and hath Love and Anger in itself; Or is it not true? My Opponent speaketh Even so, that the Anger lay hidden in Adam before the Fall, and hath manifested itself with the Fall.  
220. But he maketh me Wonderful beginnings in the Seed of Adam, One with God, another with the Serpent, and that is a gross Error, there are not TWO sorts of Seeds, but ONE only, but two sorts of Dominions lie in the Seed, viz: God's Love and Anger, and is but one only Seed.  
221. But as to one part from the Divine Substantiality, from the Holy and pure Element, in which the Paradise and Heaven ●●eth; as also the Tincture of Fire and Light, that very Seed disappeared in Adam when he fell, whereof God said; 
* Gen: 2. 17.  The day that thou eatest of this Tree, thou shall die.  
222. And the other Seed, understand Spirit, is the Centre of the Eternal Nature, viz: of the Dark World, according to which God calleth himself an Angry God, but that was not stirring and manifest, while the Light shone in the divine heavenly paradisical Substantiality; but in the Fall it became manifested or revealed.  
223. But now, Adam was also shut up in the Dominion, and in the Spirit of the Outward World, but that must in his Innocency go also behind and come after; for God's Kingdom ruled in him: but when he fell, than it became also manifested and powerful in him, and instantly, heat and Cold, fell upon him, so that he must clothe himself; and he fell by the Outward Worlds Might into the Corruptibility of his Body.  
224. Now what kind of Seed should become generated in Adam, out of which Cain and Abel could be conceived, even such a one as Adam was after the Fall, viz: according to the Outword World Evil and Good, and according to the Anger-World totally Evil.  
225. But now the Kingdom of God, viz: the Heavenly Substantiality was faded or disappeared in him, for the Darkness had received in, the Light in him; as you have an Image thereof in the dry 
* Numb: 17. 8. Heb: 9 4.  withered Staff of Aaron which Sprouted again: So also did the faded or disappeared Substantiality in the Spirit of Christ, when God became Man, in that very faded Substantiality.  
226. Now my Opponent with your Election, come hither to School: now show me the Grace-Election, I will also show it you in the Divine knowledge, to me is given to see as sharply and accutely, as any one can search. Mark this which followeth.  
227. NOw when the Image was faded or disappeared, what did God with it, did he let it fall quite away and remain in Death? No. Then instantly the Door of his Mercy set itself Open, and said; 
† Gen: 3. 15.  The Woman's Seed shall Crush the Serpent's head.  
228. Then the Dear Name JESUS incorporated itself in the faded disappeared Image, and the Mark or Limit in this faded disappeared Image became strengthened; which with the Revelation or Manifestation, stood in the Body or Womb and Seed of the Virgin Mary, as a propagated Seed; for if that had not been so, then had all those before Christ's Birth been Lost.  
229. For, the high Noble Virgin of the Wisdom of God; with which Adam in his heavenly in breathed Spirit, was Espoused or Married, that, is Immortal: that presented itself in the Light of Life to Man, viz: to Adam and Eve, and warneth them of the ungodly ways, and continually showeth through the Prophetical Spirit, the Limit or Mark of the Covenant, where it will, with the Dear Name JESUS, with the Word and power of the true Deity, open itself again in Man's Soul.    

The Second Part. Of the Becoming Man or Incarnation and Person of Christ.  

How Christ, is become Man or Incarnate, out of No Strange Seed, but out of Mary, and yet indeed not in Eves Earthly Essence, the Holy Ghost was the Man or Masculine therein.  
230. MY Opponent, tell me here, what the Woman's Seed is, upon which you found your Election, you say, the Children of God must become generated out of the Woman's Seed, as the Dew out of the 
* Or Aurora.  Morning Redness, and reject Adam's and Eves Seed, and make a Strange Seed, and yet God said; Through the Woman's Seed shall the Head of the Serpent be Crushed; Who is the Woman? is it Eve? No, that you will not admit! Why? Because otherwise you cannot Cloak your Election or Predestination.  
231. Well now; if you be Learned; as indeed you go about mightily to Colour your Cause with Texts of Scripture; then show in the Holy Scripture, that God intended a Strange Woman; you say, that Mary is not from us Men; but is a Virgin from Eternity: that you must and shall prove, or else it shall have neither place nor belief.  
232. But I will demonstrate with strong Arguments, that the Word of Promise goeth upon the Woman's Seed, viz: upon Eve and Adam, that is, upon the Matter, or Matrix, which was taken from Adam, out of which the Woman was framed, out of and in which Adam should have impregnated himself, if he had stood, and had not suffered himself to be overpowered.  
233. For the Woman Eve, should have been the propagated Child, but it could not be, and therefore she was taken out of Adam's Essence and Bone, and was Made 
† Gen. 2. 18. etc.  a help for him, so that the propagation must be performed through TWO.  
234. Now if Mary, Christ's Mother, be not from us Men, then is Christ, not the Son of Man: as he so very often calleth himself: and where then would my poor Soul remain, which lieth Captive in a dark Dungeon? whereas if God would Regenerate it again as the Dew out of the Morning Redness: could he not well do it without becoming Man.  
235 Besides, if Mary were not Man or Humane from us, what then would the strange CHRIST be profitable to Me, and then it would not be true, that the Word is become Flesh; Or how could I enter into CHRIST'S Suffering Dying and Death, if it were not done in Me.  
236. But I can with Truth say, as the Apostle saith, that I believe 
* Gal. 2. 20.  I am Crucified and dead with Christ, and rise up in and with him, and bear his Image on me.  
237. Thus saith my Opponent, than Christ were conceived in a sinfust Seed, if Eve had been the Woman in the Promise, No, I say not that.  
238. Christ, viz: the Living Word, was not generated from Man's Seed, but in the shut up Seed of the Heavenly part, which in Eve, faded or disappeared: as the 
* Note, the dry Rod of Aaron grew not through the Four Elementary Water and Fire.  dry or withered Rod of Aaron signifieth; he became again, the dead parts Sap and Life; for the Sin fell not upon the heavenly part, but that died; understand Substance; and not God's Spirit, which rested in the Covenant; till at the Limit of the Covenant in Mary.  
239. The Anger of God, Manifested or revealed itself in the Earthly Part, as a Life; and the heavenly, disappeared or faded, as God said; the day thou eatest thou diest.  
240. He meant not solely the Earthly Death, for Adam lived 
† Gen. 5. 5.  Nine hundred and Thirty Years ere he died: and God said, the day thou eatest thou diest, that is, to the Kingdom of Heaven; and livest to the Earthly World, as it came to pass.  
241. I say not, that God became Man in Eves Earthly Essence, else he must have had a Father; but thus himself is the Father.  
242. Understand this aright; 
* Luke 1. 35.  The Angel said to Mary, The holy Spirit will come upon thee, and the Power of the Most High will overshadow thee; in that sticketh the Mark or Key: the Angel said, he will come upon thee, and the Power of the Most High will overshadow thee; Do you not understand this? The Holy Spirit would open the shut Centre in the Covenant in the Dead Seed, and the Word of God would give itself in with living heavenly Substantiality, into that which was shut up in Death, and become a Flesh; the Holy Spirit was instead of a Man or Husband: he brought the Heavenly 
† The Eternal Love-fire and the Water of the One Element.  Tincture of the Father's Fires Glance, and of the Eternal Son's Lights Glance. He was in the Tincture, the Life and the Moving.   

What Manner of Essence the Word received or assumed, wherein God and Man became One Person: Also how Christ is a Creature, and how he is No Creature.  
243. NOw understand me according to its high worth; I speak in the Vision or Sight and not in the Opinion or Conceit; In Adam, when God inbreathed the Soul into him than was the Soul surrounded or endued, from the Glance of the Father's Fire, together with the Centre to the Fire, and also from the Glance of the Light, with Divine Substantiality, Moving in God's Wisdom or Substantiality.  
244. But now, in the Fall, the Light extinguished; and only the Fire, with the Centre to the Fire, remained, that was now the Dried or withered and dead. Soul, as the Dry Rod of Aaron signified; and Old shut up Barren Sarah Abraham's Wife; and Old Elizabeth dead in the Womb or Matrix, the Mother of John the Baptist.  
245. This Soul was, from Adam thus dry or withered, propagated, except some Holy or Saints in the Covenant, where the Holy Spirit in the Covenant Moved, as is to be seen by Old 
* Luke 1. 41.  Elizabeth; that the Child in the Covenant in the Mother's Body or Womb, when the Spirit moved the Child's Spirit, when Mary came to her, that it leapt for joy, in the Spirit of the Messiah; when it perceived THAT; and both the Mothers Prophesied.  
246. That stryed or withered Essence of the Soul, understand the Woman's Part, not the Man's; although the Man's Part also lieth in the Seed of the Woman, but too weakly in respect of the Fire, the Word took or assumed to himself, with the dead Substantiality, into the Living now opened and introduced with or by the Holy Spirit, and God and Man became ONE Person.  
247. But now understand me aright; my Opponent will not permit that I should say; CHRIST is aCreature; and yet it is true, so far as concerns the Soul, and th● Outward Kingdom viz: the Third Principle, he is a Creature; for the outward hangeth to the Inward; else Christ had not been in this World, if he had not had the outward Kingdom on him, but without impurity in the Similitude of the Deity.  
248. He was a Creature, and he IS one Eternally; understand as to the Soul, and as to the Substantiality which died in Adam, which he with the introducing of the living Divine Substantiality, and with the Word and Spirit of God, made living again; and as to the Third Principle, with that he is a Creature and a King and Highpriest of Men.  
249. But as to what concerns, the Eternal Word, together with the Divine Substantiality, which now became introduced into the in death enclosed Substantiality, Christ is NO Creature, but the first Born of the Father in Eternity  
250. Understand, in the Creature, is the new introduced Substantiality, viz; Christ's heavenly Flesh, Creaturely; but without besides or beyond the Creature, it is uncreaturely; for, that very Substantiality is the right true Divine Principle; it is as great as God's Majesty; in all places, filling all in the Second Principle; and THAT in the Body or Creature, and THAT without the Creature is totally entirely ONE undevided, totally one power or virtue, might, and Glory, Paradise and pure Element; wherein Gods Eternal Wisdom dwelleth.  
251. As the SUN shineth or enlighteneth in the whole World: and so now if there were not in the deep such a Substance as the Sun; than it would not receive the Glance or Lustre of the Sun: 
* Note.  Thus the Gorporeity of Christ, is the fullness of the Heaven, in the Person, Creaturely; and without the Creature, Living; in ONE Spirit and Power or virtue, Not TWO.   

Of the Virgin Mary. How Mary was no strange Virgin, but the Daughter of Joachim and Anna, Whence the Author hath his Knowledge. And what is called, Christ's Descending into Hell.  
252. MY Dear Opponent; you will needs have a strange Virgin, and you despise my very high knowledge given me of God; was Mary? Whose Generation or descent is sufficiently to be found in the Bible? a strange heavenly Virgin? And moreover standing in God's Wisdom? And from Eternity Elected or Predestinated thereto? How then came it? That, when the Angel came to her, and brought the Message? That she should be impregnate or with Child? And bear or Generate a Son? She said, How shall that come to pass? Seeing I know of no Man? Did not the Eternal Wisdom then know it, how it should come to pass?  
253. I Suppose therefore, my Dear Opponent, you must permit Her to be the Daughter of Joachim and Anna; as the Holy Scripture sets it down, else our Salvation will stand in suspense and be in doubt.  
254. I ask you in earnest, if you be God's Child then tell me: How or where hath Christ Broken Death? And whither went he into Hell? as the Church teacheth? tell me! If he hath NOT received or assumed our Soul.  
255. Your Conceited work of a Sacrifice alone doth not satisfy me; I would know from you, HOW Death in the Soul is become broken; neither Covenant nor promise availeth as to that, if Sacrifices could have done it, than it had been done among the Jews; it must be done with right Heavenly Man's Blood.  
256. Now, I would know, whether it be done in my Soul? Whether my Will-Spirit have attained an Open Gate to God with or by Christ's Death; that I may say, 
* Gal. 4. 6.  Abba, my Dear Father; or No? Tell me this, or leave my Writings uncensured.  
257. I have my knowledge from God, and not from your Fiction, Schools or Universities; where you contend about words, as a Dog about a Bone; go with me into the Centre, be taught of God, I will show it you, in the whole World, in all Substances, living Creatures, and Created things, I will set it lively before your Eyes: how the greatest secret hidden Mystery is in Death.  
258. Now if my Soul were not together in the Death of Christ, seeing it was in the Father from Eternity, in the Divine Essence; then have I no part in Christ's Death.  
259. I know, that JESUS CHRIST'S precious heavenly Blood, which out of the Divine Substantiality, became Blood, in the dried or withered Images Seed; through the Might or strength of the Heavenly Tincture, hath kindled the Fire which was dark in the Soulish Essence, so that, the same, Souls Fire in that very hour began to burn in a white clear bright Majestic Power Light and Glance or Lustre.  
260. And there God's Anger in the Soulish Essence was quenched, and made to be Love, THIS is Called * CHRIST'S Descension 
† NOTE Christ's Descending into Hell.  into Hell; when Gods Love in the Virtue or Power of the Living Word in the Heavenly Substantiality, with Christ's Blood, brought itself into the Centre of the Soul viz: into the Father's Anger, and overcame and quenched the Same with Meekness.  
261. That was the Smoak-Hole, white the Devil and the Serpent's Seed Ruled, and Now that very Hell became destroyed; and the Devil's Kingdom in the Soul taken away.  
262. And here it is rightly said: that 
* Note. Rom. 3. 17.  as Sin came from One upon all, and penetrated from One upon all; so also came the Grace and Eternal Life from One upon all, and penetrated upon all. Now whosoever will not himself receive it, but expects another peculiar Election; let him remain as he is, he may come or not come; It is said: 
† Math. 11. 17. Luke 7. 32.  We have Piped to you, and you have not Danced; we have called you and you have not come to us.  

Question. How is the New Birth performed in Us? Also: WHAT of Us shall Arise?  
263. MY Dear Brother, Tell me, if you be borne of God, and enlightened, as you suppose, how is the New Birth performed in US? is it entering in or exgenerating? is it not performed in us in our Souls? Indeed Christ must become manifested in us, after the Manner as in Miry.  
264. What mean you by the New Creature? Also do you understand, a New Soul? Or the Old, which you have inherited from Father and Mother? or what do you hold concerning the 
* NOTE.  Resurrection of the Dead, WHAT of us must arise? For, the Soul dyeth not, also Christ in us dyeth not; for he is once dead to Sin for and in Us. What is it that ariseth? The EARTHLY Body? viz: the Evil Flesh that is infected by the Devil, and full of Sin and Abomination? THAT is NOT it that shall live in God: For Christ said, 
† 1 Cor. 15. 50.  Flesh and Blood, CANNOT inherit the Kingdom of Heaven.  
265. What is it then? For the New Creature generated out of the Dew of Heaven, as you say, also cannot arise, for it dyeth Not: Christ's Life, is its Life; You will quite take away the first Adam; what remaineth then? If you are Learned, tell me! and play not on my Pipe: you would have it, that Christ hath not received or assumed Adam's Flesh: then can Adam NOT rise again.  
266. My Friend, I Exhort you in the Love of Christ, be not an opposer, till you understand the Centre of all things or Substances, together with the Three Principles, For the Power or virtue of the Resurrection is performed according to the THIRD Principle; there shall Nothing of ADAM pass away, but only the gross Droffinesse of the Bestial Property, and the Sin, which hath been wrought or committed according to the Anger of the First Principle.  
267. The Mystery, viz: the Quintae Essentia, shall arise; For Christ Flesh, so far, and in whomsoever it is become Living, Dyeth NO more; In whomsoever, the shut up heavenly part, is, in the power of the Word that became Man, become Living, that dyeth not: It died in Adam; therefore it needeth no [further] Resurrection.  
268. Also our Works follow not after us, in That; but in that which is a Similitude of the inward World; viz: in the Outward Mystery: Now if Christ hath not received or assumed that to himself from US Men; how then will it arise?  
269. I say Christ hath received or assumed the whole humanity from us, on to his Heavenly; but only not the BEASTIAL Property and Sin: but he hath received or assumed the 
* Joh. 1. 29. 1 Joh. 2. 2.  Sins of the World on to himself; As an own self-guilty Person; and slain the Death in our Souland Flesh: else there were no Remedy for Man: therefore must only a strong Saviour come into the Humane Property, and slay Death; and destroy Sin, and Introduce his Love into us.  
279. Now I believe, that I shall arise in HIS and MY Flesh, and Eternally Live in him, his Life for mine, his Spirit for mine, and all whatsoever I am, for his; He, God, I, Man, and in him God and Man: and he in me God and Man.  
271. This shall none tear out of my Heart; I have known it; Not I but Christ in me, therefore whosoever will, may Fable and Babble about it, I need no Election or Predestination to it: my Saviour Christ hath Elected me IN my Soul Spirit and Flesh in himself; I am therein Joyful and Comforted. let who will be a Heretic and Feigner: 
† Luke 10. 42.  I have with MARY Elected or Chosen the Best thing, and will in the mean time sit at the Feet of my LORD JESUS; till all Feigners and Grace Electioners or Predestinatours, have feigned and babbled Out, ALL they CAN.  
272. They say, they cannot [do so]: that is their Obstinacy and Wilfulness; I say, if I cannot, yet Christ in Me can: And say with Jacob, 
* Gen. 32. 26.  I will not leave thee unless thou bless me; and Though Body and soul should be 
* Joh 13. 15.  dissolved, yet I will not leave thee, cast me into Heaven or into Hell, yet I am in thee and thou in me, thou art mine and I am thine, the Enemy shall NOT part us.    

How Mary was Eves Daughter; and how Christ hath had a Humane Soul, which is Eternally Immortal.  
273. MY Opponent, hath so wonderful a vain discourse concerning Mary; he will prove out of the Scripture, that SHE hath been from Eternity, and draweth a whole heap of Texts together about it which yet are all against him, those very Texts speak all of the Virgin of the Divine Wisdom: and then, who is it that contendeth with him? that Christ is become Man, in that very Virginity? not I: I have throughout written just So: but I understand also, that the same Virgin was also IN the Mark, or Limit of the Covenant, in which God became Man.  
274. But Mary was from Eve, else Christ had not received or assured our humane Soul; as he also very strongly denyeth it, that he hath assumed no Soul from us, a strange thing helpeth not me, in a strange thing he is not my Brother.  
275. Is his Soul no Creature but God himself? Is he not out of or from us? why then did 
* Luk. 23. 46.  he commend it to his Father in his Death, into his hands: And said, 
† Math. 26. 38. Joh: 12. 27.  On the Mount of Olives; My Soul is troubled even unto Death; May God also be troubled? I believe he must now permit it to be a Humane Soul, if he will stand before the Scripture and Truth; that so Christ remain to be our Brother: as he said 
* Joh. 20. 17.  After his Resurrection; Go and tell my Brethren, I ascend to my God and to your God, else how should Christ say, I go to MY God, if he were no Creature? God needs no going without besides and beyond the Creature.  
276. Beloved, what may indeed his Temptation in the Wilderness have been? WHAT in him became Tempted? His Deity? or his Soul? Beloved, pray tell me, Did God Tempt himself? Or What had he to do with the Humanity? I suppose the Man will here be Silent; Read my Book of the Threefold Life; therein thou wilt have the ground of all, even More than any one could Ask, which I here let pass.  
277. He writeth that Christ's Soul did flow forth out of the Word and the Wisdom, then is Christ Totally strange and not my Brother; as he saith; if they are to be Brothers than they must come out of ONE Body; but Christ would not have spoken right, if this Opinion should take place.  
278. God promised Abraham; that in HIS, understand in Abraham's Seed, should all People become blessed: but 
* Balth●sar Tylcken.  he saith no; but in Abraham's promised Seed; 
† God.  he saith not, in the Seed which I promise thee; or in my Seed, but in thy Seed.  
279 
* Note ye Expositors of the Scripture.  O! how terrible it is, that Man Dare so to pervert the Scriptures; Dear Sirs, where will you abide? How will you stand before God? Have you not the Spirit of True Knowledge from God? Why then do you make Glosses or Expositions upon the Scripture? What are your conceits profitable? that you Exchange Words for Words; and embitter the Scriptures? let them stand unexplained, if you be not called to it of God; Why do you so long make many 
† Note.  Errors? leave the Explanation to the highest 
* Or Language of the Holy Spirit.  Tongue in Every Man.  
280. Why do you Juggle so much with the Holy Spirit? are you more knowing or skilful than HE? Yes indeed ye are stately proud, self honouring, self-profiting, wilful stubborn Children: 
† Jer. 23 21.  Ye run and None hath called you; suffer, yourselves first to be called, and enlightened with God's Light, before you run.  
281. 
* Note.  From such embittering, from the beginning of the World to this time, nothing hath existed, but strife Wars and Desolation, and Babel is an unsure Leader, full of Abomination and Pride, to make Ostentation of itself, that a Man hath studied, or that a Man hath read much: But the Holy Spirit, useth in those Children which he calleth: only ONE Book with THREE Leaves, therein only they must study, they need none of them, more, neither are they profitable.  
282. My Opponent will not permit, that the Virgin Mary is out of or from Adam; if that were true, than she had also no Soul; or else a strange one; for she said, 
† Luke 1. 46.  being with Old Elizabeth; my Soul doth magnify the Lord; and Simeon said to her, 
* Luke 2. 35.  A Sword will pierce through thy Soul: Now if she be only the Virgin of the Wisdom of God; as he writeth, than no Sword could pierce through her Soul; for that is God himself, that is, his outspoken or Expressed Substance:  
283. Also I tell you indeed, that the Virginity of God, viz: the Wisdom, became Manifested or revealed in Mary, through the awakening of God, when God manifested the Limit or Mark of the Covenant which stuck in her; then she became highly 
† Luk. 1. 42.  blessed above all women; for God was manifested in her and in her Seed; her, in Adam, dead Substantiality, viz: the heavenly part, Sprouted again; but her outward Body was from this World, that we see in all her life, and Conversation, in Eating and drinking, in sleeping and waking: Also in her perplexity when she had 
† Luke 2. 41, 42, 48.  lost her child JESUS: when in the twelfth year she offered JESUS in the Temple.  
284. Now if she were only God's Wisdom; and not Man or humane; why did she not then know all things? as JESUS her Son did? seeing in the Wisdom of God, ALL knowledge lieth, from Eternity in Eternity? and though likely she did give up herself into the Lowliness, as the Opponent saith; that doth not cause her skill and knowledge to cease, it did not cause the skill and knowledge in JESUS her Son to cease; why then should it do so in his Mother? Had she not the Flesh of Joachim, and of Anna her Mother? Why then did she Suck her Mother's breasts? and desired the Essence of this World? and did Naturally eat Earthly food? What manner of Body had she then nourished, with the Earthly food? Doth the Divine Virgin Eat Earthly food? I suppose my Adversary is in an Error.  
285. 
* Note.  There is in Mary assuredly, a twofold Virgin to be understood: viz: One outof God, and One out of Eve; I believe and know, that the inward was hidden in the outward, and only manifested in God; as also in US the New Man is hidden to the Earthly.  
286. For, nothing may become manifested in the outward World, unless it take or assume the outward World's Substance on to itself; Indeed the Outward World, as also the Outward Man is generated through God's Wisdom; and the pure Mystery, of the Outward World; which lieth hidden in the impure; standeth in the root of the inward World, and belongeth thereunto.  
287. 
* Note. About the Resurrection.  Therefore shall the Outward Man with his Mystery of the Third Principle arise at the Last Day, and enter into the inward; so that the inward standeth turned outwards, and the outward inwards, and so 
* 1 Cor: 15. 28.  God is ALL in ALL.  
288. I know not what manner of understanding that would afford, if I should say, with my Opponent; that CHRIST hath not assumed our humanity; would God, only Tincture Man, through the Wisdom; than it might well have been done without becoming Man.  
289. Also if Christ be no Creature, why then hath he conversed in a Creaturely form; and died with woe and pain, as a Creature, on the Cross? Can the Deity also suffer and die? I know nothing of that yet: that it can die, which was from Eternity without beginning; had that been possible to have died, then should Lucifer and Adam's Soul also have died.  
290. But now, that only dyeth, which is generated out of the Time, viz: the outward Man from the Third Principle; that so out of the Temporal Death, the Eternity may Sprout forth; and the Time, viz: the Temporary figure become turned and brought into the Eternity.  
291. For, therefore came Christ in our Outward and inward Mystery, that he might introduce our Temporary Mystery into the Eternity: that he might Convert Man again IN and WITH himself, into that Form, which Adam was of, in the Creation, when he knew not what Evil and Good was.   

Of the vain Contention about knowledge: When we read IN ourselves, than we read in God's Book; No knowledge maketh us happy: A Warning and Admonition.  
292. MY Dear Brethren in Christ; take it into Consideration, pray be Christ's Members, pray be Branches in the Tree of Christ; see diligently in the Epistles of Saint Paul, how we must Enter into Christ's Suffering and Death; and die away to the old Earthly Man, and enter into a right Love.  
293. Of a Truth most certainly, in Contention and Reproaching, the Spirit of Christ is not, but only a painted Lookingglass; without Life and knowledge; but Consider that we are Branches in one and the same Tree; which is Christ, and God is Christ's Tree.  
294. Why do we so long contend about knowledge? Indeed knowledge is not alone the way to blessedness or Salvation; the Devil knoweth more than we, but what doth that avail him? For, that I know much affordeth me no Joy: but that I Love my Saviour JESUS, and continually desire him, that affordeth me Joy, for the 
* NOTE.  desiring is a receiving.  
295. I know Nothing, also desire to know nothing, nor have I at any time sought any skill or knowledge; for I am a child in knowledge, and a Nothing; I would also fain know Nothing; that I might in knowledge, be dead and a Nothing, that God in the Spirit of Christ, may be my knowing, willing, and doing, that I may run in his knowing and willing, and that not I, but he; that I may be only the Instrument, and he the Hand and the Labour.  
296. Why will you long contend with me? I know Nothing of your knowledge, neither have I ever learned it; Search yourselves, in whom, knowledge is, wherein, it is that I know, seeing I am indeed dead in the knowing, for the sake of that which will know IN Me.  
297. In my knowing, I do not first collect Letters together out of Many Books, but I have the Letters in Me, indeed Heaven and Earth together with all things or Substances, and Moreover God himself, lieth in Man; Should he not then dare to Read in that Book which he HIMSELF is?  
298. If I had no other Book at all but only My own Book which I myself AM; I had Books enough, even the whole Bible lieth in Me; If I have Christ's Spirit, what need I then more Books? Shall I contend and dispute against that which is without me? before I learn to know what is in me?  
299. If I Read myself; then I read in God's Book, and ye my dear Brethren ALL, are my Letters, which I read in me, for my Mind and Will findeth you in me: I wish heartily that you also may find me.  
300. I exhort you as Children and Brethren out of or from my precious Talon, that you go out from Contention, and Read the Brotherly 
† True brotherly Love. Alles. Bey. Christo: All. By. Christ.  A. B. C. IN you: for it is all Nothing and unprofitable before God, that you contend about the Letter, it standeth indeed in ALL Men; the Ploughman is as Learned and near to the Kingdom of God, as the Doctor, if he Read the Brotherly A. B. C. IN himself.  
301. No skill or knowledge maketh you blessed, but that you enter into the knowledge, and be and become the doer or practiser of the skill or knowledge; Not a proud, surly, selfe-honouring, Stubborn wild withered Branch, but Living, in he Tree of God, wherein one Branch affordeth Sap and Life to the other.  
302. O how the Mother complaineth over some of you, that you are dry withered Branches; 
* Note.  It is told you, that the dry withered Branches shall be cut off; 
† Restitutio Renovatio Reditus Reparatio Regeneratio Revolutio  for the Tree shall renew itself, and present 
OMNIUM  its first Form of Youth again, for the End belongeth into the Beginning.  
303. If you shall all despise this, which is at present told you, and not turn into yourselves, and learn to Read your own Book; then will an Ano from the Rising or East and Midnight or North, Cut you off, that you shall never more say, I read in strange or foreign Books, and feed myself in strange Pasture.  
304. God hath sent his Heart together with his Life INTO Us, wherein all standeth written; he that readeth that Book in himself, is Learned Enough; the Other is Babel, and a Fable, that a Man will needs be learned in the Letter without him, before he can read his own Book: Let him first read his own, and so he will in his own, find ALL what ever the Children of God have written.  
י  
חי  
וחי  
חוחי  
חושחי   tetractys of the Tetragrammaton 
Not one JOT, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Tittle of the 
Matt 5. 18.  LAW shall pass away.  
JOD י Jod, signifies a Substantive.  
JAH Existence.  
JEHV He, who is Existent.  
JEHOVAH Being of Being's. Or Substance of ALL Substances.  
JHSUH 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 JESUS.  
306. But you are drunken, and err, and go astray, and seek the Key to the Book, and Contend or dispute about the Key; every one saith, I have the Key; and yet none will unlock his own Life's Book; every one hath the Key to God in himself, let him but seek it in the right place: but you would rather contend or dispute, then seek the 
* The Holy Spirit dwelling in God's Word, in Every one's Heart.  Key in your selves, Therefore you are all of you blind, that contend or dispute; you do but go Seeking, as before a Looking Glass; why do you not go into the Centre? for with other seeking you will not find the Key, be as Learned as you will, it will not avail.  
307. It lieth not in Art and Reason, but in an Earnest purposed resolved Will, to go out from self, and forsake all own self, skill, and knowledge, and with Repentant humble desires, to cast yourself into Gods knowing, and desire only Gods knowing, yet with or in this manner, that he in you may know what he will; thus you will put on Divine skill or knowledge; and FIND the Key about which you contend or dispute.   

A Conclusions Also how the present so called Christians, Turks, Jews and Heathens are alike. And how one people shall devour the other: The Harvest is near.  
308. MY dear Brother: hate me not for my knowledge sake, for I, so far as I am I, knew not beforehand, that which I have written to you; I supposed I wrote it only for myself, and it is without my knowledge so come about; I tell it you in true faithfulness; if you have not the Gift to understand it, then leave it to me, for I understand that well, which I have written.  
309. If any can understand it, and hath a Mind to it; I willingly and readily afford it him; but if not, and that he doth not desire it, in that he doth not understand it: let him not rise up with scorning and blasphemy against God, else there will follow an Earnest severity, which you neither can nor will know, any thing of, in such a Course; but afford me leave to Labour in that wherein I am set.  
310. But my Opponent faith; without God, we can think nothing that is Good; also know nothing of God, without him; I say so too: that I know nothing of God without God, my knowing is in him; and standeth in his might or power.  
311. Why then is HE my Enemy, for that, which God knoweth in ME, that I should manifest or reveal to you, the way to him; I am indeed Nothing; and he is Ail, he that can understand it, let him understand it; but he that cannot should let it stand; with such objecting you will not fathom nor understand my Writings.  
312. I see your Spirit much better than you understand, what manner of Objections you make; but I cannot find, that my Opponent understandeth any thing fundamentally in my apprehension or sense: but it is all of a wild, surly, envious, property; very scornful, so that I more lament his misery, that he is for blind therein, then that I desire to answer him.  
313. I exhort you all that read and hear this, slop not your hearts, look upon the time and consider it; see in what time we and our fathers, have lived: viz: in vain Contention and Strife; what is the World, viz: Man, become the honester, or better, by the Strife? Nothing, but more hellish, wicked, voluptuous, reproaching, and more scornful.  
314. He is by the Manifestation of the Gospel, in his Life become the worse; all the while they have contended, one brother hath contemned another, and persecuted and hated him: what manner of fruit have you of the Gospel at present, as there should be:  
315. Must not the Dear and precious Name of God, at present be the Cover to Man's wickedness? Are not the present, Christians, so called, as also Turks, Jews, and Heathens, all alike to one another in Life? What doth the Name of Christ avail you? If you live but heathenishly? Do you suppose it is enough, that you know, that Christ died for Sin? That you need only to tickle and Comfort yourselves with Christ's Death; and retain the false or wicked Man; who is only proud or stately and a Contend.  
316. Can you not perceive what will suddenly follow upon it? viz: that seeing they are all alike in Life and Will, they should be accounted alike, before God; and so if Men seek nothing but strife and mere Contention, it must come to such a mixed Confusion in the Strife, that one people will devour the other.  
317. For God withdraweth his hand from People, while they will not suffer his Spirit to reprove them, therefore hath the Wrath taken up its sword and desire, and driveth on mightily in the Minds of Men, so that one people destroyeth and devoureth the other; What our Fathers have laid in with reproach and scorn, that will their children Eat up with sword and slaughter.  
318. And that God suffers, to be, because Men only use his holy Name to Cursing and Swearing, and so misuse it: and in the knowledge of his Name and Will, are only self-willed; and use his Name only for a Reproach, so that one brother despiseth another only for the sake of the knowledge of his Name, though he should seek him in his knowledge in Love, and go before him with a holy Life.  
319. 
* Note.  What now are the Christians so called, better than Turks and Heathens, if they live Turkish'y, and more than Turkishly or Heathenishly? 
† Note.  Where is the Christian and Evangelicall Fruit?  
320. Every one faith; It will be good when this Evil is past and gone; but I tell you in true knowledge, that it will not be good; but worse and worse, unless you Convert every one in himself, and turn his Heart and Mind to Love and condescension; else one people will devour another; and the Countries will Consume, Waste and Destroy Themselves, and there will be such a vain Evil World, that they will not be worthy to be called Men.  
321. And this they will do themselves one among another; and there will be a General Mixture and Confusion of People in the Strife; no one part better than another; till the Anger of God Satiate its sierce Wrath; and the people introduce themselves into the highest perdition and misery; and 
* See the first Epistle to Paulus Keym. verse 30.  then thou wilt see and learn to know thyself, what thou hast been, in thy Pride, when thou art Naked, and wilt Seek the Lord in thy Misery, and see what Evil thou hast done to thyself.  
322. Therefore my dear Brethren: Seek but the Pearl; all you that intend to avoid the Anger of God, look not one upon the Life of another, but upon his OWN: 
† Note.  For it is no more Disputing, but either Convert, or perish.  
323. The Time of Disputation and Babbling is out, you will get no further with Disputation; but with the Regeneration in the Spirit of Christ, you will reach and obtain the Pearl; so that you need never to Dispute More.  
324. Let every one be in Sincere Earnest, and seek himself in himself, and see what he is: and Consider how to Seek his brother in Love: let him but go out from Covetousness and Pride, and Content himself with 
* Sustenance and preservation.  food and Raiment, and put his trust in God, who giveth Raine and blessing.  
325. Indeed we take nothing along with us from this World, why then do we then contend about that which is vain, and thereby squander and lose that which is untransitory; it must come to the Limit or Mark, or else it will be still worse, and that People which will not enter into this Limit or Mark, must be quite devoured and Consumed; 
† Signifieth.  saith the Spirit of Wonders.  
326. This I would not have concealed from you Dear Sirs and Brethren in Christ, who read my Writings and make use of them, in consideration of my Opponent; and I exhort you brotherly, as also my Opponent, that you would lay the Holy Scriptures upon my Writings; but in the Scripture seek nothing else then the Paternal Love-Heart of JESUS CHRIST, and then you will well FIND from what Spirit I have written.  
327. But he that hath no mind to do this, let him leave my Writings at rest, for I have written Nothing for him; I have written them for myself, without any thought how it would go with them; neither do I know how it cometh to pass, that they run so abroad, for I have not run after any body with them, and I wonder as much as you, what the Most High doth about them.  
328. Yet Observe it and become seeing; for the Day breaketh or dawneth: if you will learn rightly to understand my Writings, than you will be freed from all Contention and Strife, and learn to know yourselves: yet indeed the Letter cannot do it; but only the Living Spirit of Christ; the way is faithfully shown you.  
329. Now do what thou wilt, the Harvest is near; that every one will partake, of what he hath gathered into his Barn, I speak from my whole Heart very Earnestly, in my knowledge given Me of God, and Commend myself into your brotherly Love, into the Dear and Precious Name of JESUS CHRIST.  
Dated the 3. July. 1621.  
330. Rejoice in the LORD all Country's, and Praise him all People! For his Name goeth over all Mountains and Hills, HE shooteth forth like a Sprout, and goeth on in Great Wonders, who will hinder it?  
HALLELU-JAH.   

A Postscript of the Translator into Nether-Dutch out of the Three High-Dutch Copies, and this English Translation out of a High-Dutch Copy was Compared with it. Who writes thus.  
THis Treatise was Written in Answer to Balthasar Tylcken concerning some Points in the Book of the Becoming Man or Incarnation of Jesus Christ: This Balthasar Tylcken first wrote a reproachful Book against Jacob Behme, Concerning some Points in the AURORA which Jacob Behme hath Answered, in the First Apology to Balthasar Tylcken; afterwards Tylcken opposed some Points in the Book of the Incarnation of Jesus Christ; and added some Sheets as an Appendix to that Book: which were sent over to Jacob Behme, upon which his Answer was, as is to be found in this Second Apology of His.    

Here follow the CONTENTS Of the SECTIONS, As they were Divided by the Translator into the Nether-Dutch.  


I. Part. Apo: to Tylcken II. Of Predestination.  
A Letter or Preface concerning Verses. 15.  
I. An Introduction to the Answer, an Exhortation and marning from verse. 1. to 18.  
II. What the first Principle or Dark World is. How the Fire is not the first Principle. He that will attain the Spirit of the Principle, must first become a Fool to the World. From v. 19 to 53.  
III. Of a right Christian: and of the Eternal Wisdom, which is no Genetrixes From v. 54. to 71.  
IV. Of the Third Principle. What the Bride of God is: and how the Spirit of God is no Principle, and yet is One. From verse. 72 to 86.  
V. Why the Outward World is a Principle of its own: Out of what the Angels are; out of what joy Existeth: The Model of this World is Eternal. From verse. 87. to 94.  
VI How the Soul is proceeded out of all the Three Worlds; Of the Might or Strength, and of the Free Will of the Soul: Of the drawing of the Father: And what it is, to believe above all Reason. From verse. 95. to 117.  
VII. Of the gross error of Balthasar Tylcken, concerning the Seed of Adam, upon which he buildeth his Election. From 118. to 126.  
VIII. Why God hated Cain, and Esau; and loved Abel, and Jacob: and who are the lost Sinners for whose sake Christ came. From 127. to 133.  
IX. What the hardening is, how the Love of God warneth Sinners; Also how the Love of God is as Almighty to preserve, as his Anger is to destroy. From verse. 134. to 143.  
X. What God is: How without the Darkness all would be Nothing: And in what Manner, man hath ability to go out of Evil into Good and out of Good into Evil. From 144. to 153.  
XI. How Balthasar Tylcken is the Devil's Advocate: How the Devil doth not assault any with Doubting, more than the Children of God: And of the firm Confidence of the Faithful From 154 to 168.  
XII. How Nothing is impossible for Faith; what the drawing of God is; Why the Wicked are not drawn; what a right Christian is; and who become hardened from God. From 169. to. 186.  
XIII. The abominable Doctrine of Balthasar Tylcken; an Exhortation not to doubt of Election; and an Exhortation and warning to Balthasar Tylcken. From vers. 187, to 202.  
XIV. Of the Eternal Purpose or Predestination and Election of God: The Beginning and End whereof, is one and the same always. From 203. to 229.   

II. Part. Of the Person of Christ. Apol. to Tylck. II.  
XV. How Christ became Man out of no strange Seed, but out of the Seed of Mary; and yet not in Eves Earthly Essence: the Holy Spirit was the Husband. From 230. to 242.  
XVI. What manner of Essence the Word assumed, in which God and Man became One Person: How Christ is a Creature, and how no Creature. From 243. to 251.  
Of the Person of the Virgin Mary. 

XVII. How Mary was no strange Virgin; but the Daughter of Joaohim and Anna: Whence the Author hath his Knowledge; and what is, Christ's Descension into Hell. From 252. to 262.  
XVIII. Question How the New Birth is performed in us: Also, what of us shall arise: Also of Impossibility and Possibility. From verse. 263. to 272.  
XIX. How Mary was Eves Daughter, how Christ had a humane Soul; which Eternally is Immortal. From 273. to 291.  
XX. Of the vain Contention about Knowledge: When we read in ourselves, we read in God's Book; No Knowledge maketh us Blessed: a Warning and an Exhortation. From verse. 292. to 307.  
XXI. A Conclusion. How the present so called Christians Turks Jew's and Hoathens are all alike. How one people shall devour the other; and how the Harvest-is near at hand. From 308. to 330.      
FINIS.