Of CHRIST'S TESTAMENTS, Viz: Baptism and the Supper. Written in two Books. The 1. Of holy Baptism, how it is to be understood in the Ground thereof, and why a Christian should be Baptised. The 2. Of the holy Supper of the Lord Christ, what it is, with the Benefit and Effects of it, and how the same may be worthily Participated of. And how these are to be understood, both according to the Old and New Testament. Set forth from the True Theosophicall Ground, through the three Principles of the Divine Revelation, and presented to the Children of God for the Information of their understandings. Written in the year of Christ 1624. by JACOB BEHM of Old Seidenberg alias Teutonicus Philosophus. And Englished by JOHN SPARROW, Barrister of the Inner Temple London. LONDON; Printed by M. Simmons, and are to be sold near the sign of the Golden Lion in Aldersgate-streete, o●●y H. Blunden at the Castle in Cornhill near the Exchange. 1652. Jesus said to his Disciples, Matth. 28.19. Mark. 16.16. Go forth into all the World, and Teach all People, and Baptism them in the Name of the Father, and of the Son, and of the Holy Ghost. Whosoever believeth and is Baptised shall be saved, but whosoever believeth not shall be condemned. The Englishers Preface. THese two little Books entitled together by the Author the Book of the Two Testaments, the one of Baptism, the other of the Supper, do the most deeply and plainly handle those two Grand Mysteries of any Book extant since the Apostles Times, and do clearly satisfy the doubts and put an end to the different Opinions concerning each of them, and so make all friends together; those that are called Anabaptists, and those that are called Paedobaptists; those that baptise persons of age upon confession of their Faith, and those that baptise Infants with Witnesses to stand for them: also this Treatise intimateth so much that it may be diseerned who is a fit administrator of Baptism to those new converted, or to the Infant children of converted Parents; It reconcileth the difference of Opinion about Transubstantiation, Consubstantiation, and the Participation of mere Bread and Wine: and showeth how to understand truly the right Participation of the true flesh and blood of Christ under Bread and Wine, and being there is real participation to be had of the flesh and blood of Christ without Bread and Wine, why the Bread and Wine was so Instituted to be celebrated and communicated: and so also seeing the Baptism of the Holy Ghost hath been many times without Water, why the Baptism of Water is necessary to be used, even to those that had before received the Holy Ghost as well as the Apostles. All which, being understood, it will likewise appear what the Ground of the Preaching of the Word of God is, as it is an Ordinance of God, and how we shall truly perceive what is the Essence of all Ordinances as they are so called, (which in the signification of the word is no more but a thing ordained or appointed) and so it will be easy to find how far short men are of rightly Esteeming the true Ordinances, and how forward they are in taking that for such which is not indeed the Ordinance of God. The Preaching of the Word, the Administration of Baptism, and the Participation of the Supper, are Ordinances of God. The Communion of Saints or holy people (two or three met in Christ's Name) are a true Church or Congregation of God according to his holy Ordinance. The Magistrate, Ruler, or King, and all that are in authority, are the Ordinance of God, for the punishment of Evil doers, and for the encouragement of them that do well. God's Ministers, Presbyters or Elders, Oldmen or Fathers in the Experimental knowledge of Christ; his Bishops or Overseers, Shepherds or Pastors, or feeders of his flock; his Doctors or Teachers, Instructors in the ways of Godliness; or Prophets appointed to tell People of their sins: also Evangelists or Messengers of the Glad tidings of salvation; Disciples or Scholars in the school of Christ, such as are taught of God; and Apostles, or such as are sent of God and Christ by the Holy Ghost; these must needs be ordained and appointed by God: and so Forgiveness of sins or Absolution; Excommunication, or casting out from the Congregation of Christ, and delivering to Satan. Healing of the sick by the Elders fervent prayer of Faith. The Laying on of the hands of the Presbytery or Eldership, whereby the Gift of the Holy Ghost was bestowed. Also Marrying in the Lord. Are all of them the Ordinances of God; Every Duty of Man towards God, or of one towards another, mentioned either in the Old or New Testament, are clearly the Ordinances of God. But how any thing is a true Ordinance of God, and wherein it doth consist, is hardly known and little considered as it should be, that it might be certainly understood, and there is much Exercise of our Minds before we can go about to examine it rightly; we must know God before we can know his Ordinances, which are of his own appointment, and if we know not who he is, how can we know that we love him, and that it is not somewhat else which we love instead of him? for it is said by the Apostle John, He that saith he loveth God and hateth his brother, is a liar and the truth is not in him, for if a man loveth not his brother whom he hath seen, how can he love God whom he hath not seen, and 1 Joh. 4.8. he that loveth not knoweth not God, for God is love. Further the same Apostle saith, that 1 Joh. 4.18. God is love and he that dwelleth in Love, dwelleth in God and he in him: and how can any know this Excellent thing Love, in which who so dwelleth is 1 Joh. 3.14. passed from death to life, if he knoweth not he hath it in him, and then how can he either know God or love him? This Love must be in us if we be the Disciples of Christ; nay there is not any thing mentioned in the whole Bible concerning Heaven and Redemption, but we must have it in us while we are in this life, or else we are not Partakers of it; yea God hath shed abroad his love into our hearts, which is that word of Truth and life which is able to save our souls, and doth perfectly save them that Yield to it in obedience to the dictates to it. receive it (that is, believe): and it is both shed abroad and received by very many souls, that neither know what that word is, nor how they have received it: for example; when any Man is troubled at his doing of Evil, and is sorry for it, and wisheth from his heart he had not done it, endeavoureth to have a better watch over himself, resolveth never to do the same again, desiring strength to be able to resist his doing of Evil any more, being careful lest evil suggestions in his mind should allure him, and entice him to any evil again, and constantly walketh thus circumspectly in his whole life to the end of his days. This Man hath the Love of God shed abroad in his heart, and hath received it, else it could not bring forth such fruits of the Spirit: and he that is so led by the Spirit is the child of God: though it may be such a one doth not know, if you ask him, what Gods Love is, though he dwelleth in it; and the cause why there is so small progress in the knowledge of Christianity, and the true Ordinances of God, is, because men think to learn those things by roate, and not by Heart: some are so far enemies to themselves, which is deeply to be lamented, that if they read that the Scripture saith a thing, they care not what it m●aneth, or how to understand it aright, by seeking and finding the thing out which is spoken of, that they may be sure of the meaning of what they read, in that in estimable book of God: Indeed the Holy Scriptures have perfectly declared all the Mysteries of God, and his Ordinances, and they have been rendered out of the Original Languages of Hebrew and Greek, into the Mother Tongues almost of all Nations, sufficiently to leave them without excuse, that be not obedient in their lives and Conversations, so far as they may know, so that it will be far more easy for the Heathen to excuse themselves at the Last day, then for those that have read or heard the Scriptures, and live not accordingly; though the Heathen also shall be left without excuse, as the Scripture saith; God hath left them without excuse, in that he doth good, and giveth them rain from Heaven, and fruitful seasons, filling their hearts with food and Gladness. Furthermore, The Scriptures have had many laborious Expositions of the words and renderings both of the Original and translated Copies, by large Writings, Commentaries, and Glosses, but the things which are undeniably meant by those words, are not so well understood as they might be, if we would be more frequent and diligent in the practice of that which bringeth all wisdom and understanding, which is, inward Experience, Examination of Experimenting of Spiritual things: according to that of the Apostle; Try or Examine all things, but hold that which is Good: In outward things we are easily persuaded to try before we trust, but concerning inward things, we are for the most part ready to take them upon trust, and never try or Examine whether those things are so or no; as the Noble Bereans, who were commended for searching or Examining the Scriptures, to see whether those things were so or no; not whether those words were written, but whether the things mentioned were such, for they had experience of the things in Scripture before hand: But there is a fear in some, that if we should be so inquisitive, and prying into Mysteries, we should run into the Extreme of being too wise, which cannot be, except, in our own conceit; for our Saviour saith; Be ye wise as Serpents, but Innocent as Doves; and indeed true wisdom is required to be able to dispense the Ordinances of God, and not reading and conceiving only, but Living the life of Christ, whereby we shall come to the true knowledge of Christ within us, and though he were in our Parents before us, and in their seed, and so from our beginning to be, and continually ever since, in us, knocking and calling at the inward door of our hearts invisibly & without a form, & as the seed of God in the Embryo, before our knowing & receiving of him, yet after we have opened to him, and heard his call by yielding our hearts in obedience thereunto, he will get a form in us, & be born in us, and we shall be regenerated in him, and so we shall often feel him, and see him; but after that again we must attain the stature of a Man in Christ, and be his disciples and scholars, and be taught by the Holy Ghost proceeding from him in us, before we can know and understand such Mysteries as his Ordinances are: But if we did seek, we should find God and Christ in our Hearts; for though they be in us we find them not, because we examine not what, and who they are, and we are discouraged in our seeking, partly because many have sought as we have accounted it aright, and have not found, but the truth is, they have not sought in the right place; they look to find God any where but in their hearts, and yet he that cannot find him there, shall never be able to find him at all, but there whosoever seeks shall find him who is the fountain, from whence all things flow forth; the Scriptures did flow from him, and whatsoever could possibly have been written, is hidden in him: the Prophets and Apostles wrote and spoke what they understood, but God was in their hearts and minds, and filled them with the understanding of the Holy Spirit: Our Saviour Jesus Christ had not the Spirit by measure; for in him dwelled the fullness of the Deity bodily; and he grew in understanding till he had the unction above his fellows, from which understanding in him, proceeded those say, whereupon the people confessed, that he taught as one having power, and not as the Scribes and Pharisees, who though they were learned in the Scriptures, yet Christ said to them; Ye err, not knowing the Scriptures; that is, the meaning of the things expressed in them, nor the Power of God; and he that understandeth not the thing in his mind which he would utter, cannot rightly speak nor write of it: the Scriptures are such writings of men full of Divine wisdom and understanding, but few other Books are written by those that so much as thought that the Apostles had such through knowledge of what they wrote in divine Mysteries: some there are that seem to think that the writers of the Scriptures had it by such a kind and manner of revelation, as if a man or Angel should relate and dictate words to them, and they themselves have no understanding of it, more, than their reason can apprehend, upon the bare hearing of the words, and that is all the skill some of this age account possible to be attained, in the Mysteries of God: but we are directed by the Apostle James, who well understood what he said by Experience, that if we want understanding we should ask it of God: and though God be in every one, and every one liveth, moveth, and hath his being in him, yet without the Spirit of God moveth and teacheth us in our understandings, we know him not: where the fruits of the Spirit are, in that Man's heart the Spirit of God hath moved and taught him in his understanding: but from that small measure of understanding, he is not able presently to apprehend the Mysteries of that Spirit, and of those fruits, that is, whence they spring, how they are begotten and brought forth, how they grow, etc. nor can they be known but by the same Spirit whose fruits they are; he that hath not the fruits of this Spirit, which is holiness, peace, righteousness, joy in the Holy Ghost, enjoyeth not the kingdom of God, nor till we have sought and found peace and holiness, we shall not see God: and except we be borne again of water and the Holy Spirit, we cannot enter into the kingdom of Heaven, though it be Luke 17.21. within us. Now, can any teach what it is to be born again? and what this Water and holy Spirit is? but he that hath them, and hath been borne again by them; I would men were diligent to desire such spiritual things, and then God, who dwelleth in their hearts, would feel and hear their desires, and breath forth his holy Spirit in them, and satisfy their desires with his Gifts and Graces, and then he would fill their minds and understandings also, with the knowledge of all his Mysteries, and so they would learn in the school of Christ by Divine Experience, the true Ordinances of God; and then we should be better able to edify one another in our most holy Faith, and we should by degrees, improving that measure of knowledge we have; at length attain the highest knowledge of the highest Apostle. We want but the sincere practice of what we know, for by that means we should not Quench, but stir up the Gifts and Graces of God's Holy Spirit that are within us, till it multiply and flow forth with all its Gifts, which we suppose are not attainable, because men have not endeavoured that they might attain them. And that is the Reason, we have the Ordinances, not in Power, but in much weakness, wanting those Gifts which would enable Men, to dispense the Ordinances of God: It is a Great Gift to have our Calling and Election sure, in that sense, which the Apostle Paul meant it, according to the highest understanding of that Mystery, which the Apostle himself knew, must needs be attainable by labour and Endeavour; and upon the knowledge of this Mystery, doth many other Mysteries depend, it is that, for which the Ordinances were Instituted, as helps and means to bring us to the assured certainty of our salvation: we content ourselves, with an Imaginary superficial persuasion, without knowing assurance; for if we did endeavour, labour, search, seek and try, we should soon perceive, how it might be made infallibly sure; and then we should as assuredly, understand the high Excellency of Every Ordinance of God. All the Arts and Trades in the world are Mysteries, and are not truly known, but by those that have had Experience in them; then how can there be a skilful Dispenser of the Mysteries of God, his Ordinances; but by Experience in them; we are able to learn them all by Experience, but without that, we know nothing of them, more than the very beast: The Devils, that far surpass Mortal Men in knowledge, yet cannot know the Mysteries of God, because they cannot experiment them, but those of Darkness they work, and therefore know them: and we are placed in this world, to work the works of God, that we may know, what that Good and acceptable will of God is, and therefore we should Work out our salvation, with fear and trembling: by obedience in well-doing; and that will bring us, to feel and know the good Spirit of God, which will teach us the way and course, how to find every thing, if we search and inquire in that Spirit; therefore let us endeavour after that which is Holy, and we shall feelè what the God of Holiness is; and then we shall clearly understand the Scriptures, and the writings of all other Men, we shall be able to discover what is true and what is false, in all the words and writings of any Man, understandingly and demonstratively, to the convincing of all hearers, both in Divine and Natural things. From these Instances that have been mentioned, it may be perceived, that all the Ordinances of God, have proceeded from the Holy Ghost, neither can any thing be the Ordinance of God, where the Holy Ghost is not, in some measure or other, no man is the Minister of the Word of God, any further, than he is taught by the Spirit of God, and speaketh what he understandeth, by the same Spirit. None were fit to be made Deacons or Elders, but one full of the Holy Ghost, then surely none are able to make Deacons or Elders, but by the Power of the Holy Ghost that is in them, and so of all other Ordinances: and according to the measure of the Holy Spirit in us, such is the validity and Efficacy of the Ordinances to us: the Outward performance, of the things directed in the Scripture, by men of sincere hearts, is sufficient, and they are warnings to us to forsake our Evil ways, in the Observance of which course, we may assuredly find true Christianity, and consequently salvation: but this is in the lowest degree: and it were to be wished, that none were so presumptuous, as to arrogate to themselves, that they are such, as perform the true Ordinances of God, unless they have the same holy Spirit of God, filling their hearts, as they had, of whom it is recorded in the holy Scriptures, that they did perform them aright: when we are scarce truly Children of God, let us have a care that we suffer not others to account us above what we are, but rather inform them sincerely that we are not such as they take us to be; and not take upon us to be called Gods Faithful Servants, Ministers of God, Preachers of the Word, Elders, Teachers, Pastors, Overseers, Messengers, and Ambassadors of Christ, or Apostles, such as are sent from God; neither should any mention those Texts of Scripture which speak of the true Officers of Christ, as if the same were meant and appliable to thamselves, and so urge them in Sermons, that those hearers that have not ability to discern the truth in things that differ, are made confident to maintain stiffly, that those Scriptures mean them they call Ministers, as well as it did the Apostles, Evangelists, and other faithful Teachers in those days; and do allege those Scriptures in their behalf, and call them Divines, whereas none of the Apostles were so named in all the Scripture but John the Divine, the beloved Disciple, and most sublime in vision and Revelation: when as if we truly examine ourselves according to the Scriptures, we shall find we ought rather to be esteemed Enemies of God and of his Son Jesus Christ our Lord: But let us press forward in the ways of Godliness, that we may be at length strong Men in Christ, and enjoy his Ordinances in the Power, as it was and is, in the spirits and souls of all the faithful holy ones, who have true understanding and knowledge in the Divine Mysteries by Experience, such were the Prophets, and Apostles, and faithful in all ages. No curious workman, can make his servant expert in his work, except the servant do try and exercise himself, and by practice attain the skill and readiness in his trade by Experience, that he may be able not only to direct how to work by hearsay, but to show his skill, by his own doing the same thing himself: The Apostles could do the same thing which they taught others, or else they could not have rightly taught as they did. Now he that considereth this Book, will find, that the Author knew and writ Experimentally, and that if we follow his doctrine and Experience, we may attain, not only the understanding of his Writings, but be able to speak and write, all that he understood, and so disclose those things plainly and fully, which he had not time nor leave to write otherwise then obscurely of; Which when we have arrived to, we shall leave that seeking after the most desirable worldly things, which pass away in a Moment; and press after the high Price of the Calling of Jesus Christ: now if by my means, any shall be stirred up, to strive, and so undoubtedly attain, the blessed Crown of Eternal Life, it will be also my Crown of rejoicing in the world to come, though here I must acknowledge myself one of the unworthiest of the children of Men. JOHN SPARROW. A LETTER TO Charles of Endern. Carol von Endern. Our salvation is in the Life of Jesus Christ in us. NOble Sir, beloved in Christ, with the Hearty Desire of the Divine Light in the working power of the Holy Ens in our Immanuel, I send over to you the little Book of Christ's Testaments, with the Preface to it. It should have been written but singly in the three first sheets, for I would have written it all over again, and had begun with the first Chapter: And I am purposed to bring to the Press this little Book in a more childlike manner, for the better understanding of the simple. But because of the high sense, I let the One by the other, one on one side, the other on the other, verse for verse. one be written against the other: seeing you and others Exercised Lovers understand this sense well: and so the sublime understandings may have that which is high, and the simple that which is lowly in the sense: yet there is one and the same understanding in them both, though in the lower sense more simple words might be made use of; and so I commit you to the continual saving Love of Jesus Christ. Dated at Gerlitz 7● May, the year of Christ. 1624. JACOB BEHM. The Summary Contents of the Chapters in this first Book, concerning the Holy Baptism. CHAP. I. How Reason useth to behold itself in a Creaturely Image-like manner, when it considereth of Christ and his Testaments, and whence the strife about Christ's Testaments ariseth, and how that strife is an empty unprofitable thing. CHAP. II. Of the Covenant of God after the Fall; what the Fall of Man is, and how God hath bound himself in Covenant with him again. What the Circumcision in the old Testament is, and what the Baptism in the New. CHAP. III. A Brief and fundamental information, how Man is Baptised by the Holy Ghost, with Christ's sufferings, Death, and Resurrection, in body and soul. CHAP. IU. Of the outward Water-baptism by the hand of Man; who is worthy so to * Or, to Administer it. Baptism, and what baptised Infant receiveth that Testament worthily; and how it goeth with the unworthy Hand, as also with the unworthy Baptised Infant. The Preface to the Reader. SHOWING How the Testaments of Christ must be fundamentally understood, rightly participated, and worthily fed upon. A Looking Glass for Teacher and Hearer. 1. CHristian loving Reader, this little Book of the Testaments of Christ, in this present time, when Men strive only about Opinions, ought well to be considered. Men are wholly and altogether departed from the right understanding, seeing they will maintain Christ's Testaments with Disputing and the Sword. 2. There needs no Disputing about it, only an earnest sincere penitent Man, who hath the Faith, understandeth this Testamentary a Covenanting. Institution and participation in the Power of Christ, but it is foolishness to the Natural Man, and cannot be apprehended, 1 Cor. 2.14. 3. There belongeth quite another Earnest Sincerity to the true understanding, which is not apprehended by humane Reason, and is rightly understood by no Man, unless the Spirit of Christ open it to him in his Heart. 4. There lieth a fast Seal before it, which no Reason nor Art can break up, but only that slain Lamb of the House of Israel, who hath the Key of David, Revel. 3.7. Chap. 3.5. 5. Christ's Testaments are to Reason without the Divine Light, a closed Book, but to the true children of Christ, they are an Opened Book. Christ's Testaments are a Seal of the firm and Eternal Covenant of God, wherewith God hath received Man to Grace again after the horrible Defection, and sealed him with the flowing forth of his Love, by his blood and Death, that we b Or, Might. should believe his Word and Promise, which he hath revealed to us in the Holy Scripture concerning his Son, with the Redemption from sin, and heretofore declared by the Prophets. 6. Which Word in the flowing forth of his Love, is come into our humanity, and hath assumed a Humane Soul, also flesh and blood, and hath established this Eternal Covenant with his Blood and Death: And so now he giveth this Testament to his Faithful ones for a c Ausibeute Talent, or earnest Penny, or Pawn. Pledge, and so maketh them Branches on the Vine of his Flesh and Blood, so that they are embodied to himself therewith, and made his right children, in whom HE himself will dwell with his flesh and blood, with this Testamentary c Ausibeute Talent, or earnest Penny, or Pawn. Pledge: so that thereby they may Pray to the Father with joyful affiance in true childlike Humility, in the Name of his Son JESUS CHRIST, and so he will give them this Grace, John 16.23. 7. This Testament he offereth to us after a twofold Manner: First, through his Word Preached, whereby he Stirreth and Openeth the Hearts of the Hearers, that they enter into true Repentance for their Sins, and so procure themselves this Pledge of his Testaments. 8. Secondly, Through the True d Or, Essential. substantial participation of his Flesh and Blood, by the Mouth of Faith with Bread and Wine, whereby he sealeth the Faith with his Blood and Death, and thereby Openeth the Life's understanding of the Inward Divine Hearing, so that the poor fallen Man, (which was dead to the Divine Hearing through sin) attaineth again the Divine Hearing in his understanding, and so is converted again, and so entereth into his first Inheritance, which he had in Paradise, and giveth up his will to God, who reneweth his Heart, e Senses. Thoughts, and Mind, through his Inspeaking or Inspiration, and continueth and dwelleth in him with his Pledge of this Testament, and powerfully worketh in him in his Faith, and generateth him to be a new Creature, which with its Spirit walketh in Heaven, and is a right Image of God, whereby the earthly fleshly will is daily killed, and the Newborne will daily goeth to Heaven, Joh. 6.56. Phil. 3.20. 9 Which Heaven in the Inward Ground of his Life, is revealed in the Spirit of Christ in him, where the good Angelical f Or, Senses. thoughts climb up upon the right jacob's Ladder (Gen. 28.12.) and Christ his Lord sitteth above on the top of it at the Right hand of God, and daily presenteth them with his humane and heavenly flesh and blood before the wrath of God, and the severe Judgement, and is with him in all his need: Also encloseth his Prayers in himself, and thereby presenteth them before Death, Hell, the Devil, and the Anger of God. 10. This Publication, both of his Word Taught, as it is written in the Bible, and is g Impregnated, or conceived. received in the sacramental participation, where he profferreth his Word in his flesh and blood, a Christian Man should receive, and find himself in this h Celebration. Custom, and unite and tie himself as a Member with the Congregation of Christ; for in Christ we are all but one, as a Tree i Text. in. and its Branches, Gal. 3.28. 11. It is not so to be understood, that this Covenant and Testament is given only by an outward hearing of the Word Preached, and Participation of Bread and Wine at the k Or, Sacrament Testament, as the present World so Erreth in Many Hearts: No, it must be a right sincere Earnest with true working Repentance, so that God with the Key of his Love unlocketh and Openeth the Hearing and the right Mouth, which shall receive this Testament, so that the poor soul have a right hunger and thirst after it, and bring its desire, through Christ's sufferings, Dying, Death, and Resurrection to it. 12. Otherwise there is no true Mouth for such participation. It must be a right Earnest sincere purpose, that must put off the Defiled Garment, and be willing to pass into a New Life. It must be doing, doing, or it availeth nothing. 13. This Pledge belongeth only to Christ's Children, which so hear and keep the Word in their Hearts, that it bring forth fruit. There must be Great earnestness both in the Teacher and Hearer; for if any will handle and impart the Covenant of Christ, he must himself be capable of the Covenant and Testament. If the Sheep must hear the voice of Christ out of the Mouth of any and follow him, than also the Spirit and power of Christ must be in that Man's voice: Else he is but a Hireling, and the Sheep hear not Christ's voice from his Mouth, but only the word of Man, Joh. 10. 14. So also in like manner, the Hearers Ear should be directed to God in true Repentance, that he also may hear the voice of Christ: not only with outward Ears, but with the Ears of Divine power, that the Teachers and Hearers power may strike together, that the Spirit of Christ may work l Text, Between them. together with them, and the Heart may find the Teacher's Power, that Good fruit may Grow from it. 15. A Teacher should not teach for the sake of wages only, but should know and well consider, that he standeth there in Christ's stead, and that Christ will Teach through him, if he be a right m Or, Pastor. Shepherd. 16. So also the Hearers should incline their Ear to that, and Consider that they should there hear Christ's voice, and receive it with great Earnestness: and not think it is enough to Go into the Church, and there sit an hour, to play the Hypocrite, and hear a Sermon; and remain afterwards as before: No, such going to Church and hearing, is no Service of God; It bettereth them not, if in the Sermon or Preaching they have not heard Christ teach in their hearts: Going to Church maketh none virtuous, unless he heareth in the Church God's Word workingly in his soul. 17. So also is it with the Sacraments, we should not think it is enough to Confess and go away, as if such a Custom did take away sins without true Repentance, and that he may sin a new afterwards; No, it is not so, whosoever is washed and afterwards defileth himself with the same Mire, he is then as he was before. 18. Christ must Absolve thee in thy soul with his sufferings and Death, and Inspeake or Inspire his satisfaction into thee in thy soul, else it availeth not. The Priest's Mouth is only an Outward Instrument, and coworketh in his Spirit: but if he be a hireling, he cannot cowork, but yet the Covenant of God in Christ Jesus worketh in the Repentant Heart, and absolveth it. 19 Loving Brethren, both teacher and hearer, who handle the Covenant of Christ, have a care what you do, there is great earnestness required, that you be not Guilty of the Death of Christ: Consider diligently the Great severe Earnestness of God, how HE hath instituted this Covenant with so Great hard Pain and Anguish through so great reproach and sufferings; It must needs be from a very great cause, that this Testament was Ordained with such severe Earnestness. 20. God requireth of Man again Earnestness, to the receiving this Testament: Not with cold luke warm Hearts, only to cover over sin with the sufferings of Christ, and Comfort ones self with it in Impenitency. 21. It is not a forgiveness from without, which is imputed to Man from without: No, but through Christ's Blood and Death: when the poor soul penetrateth into that, than the sufferings, Dying and Resurrection, together with the satisfaction, in this Testamentary Covenant is put on to it in the Blood of Christ. This killeth Sin, Death, and Hell, and leadeth the poor soul to the Father, in Christ. 22. It is not enough for a Man to know that Christ died for sin, and assenteth to it, and holdeth it for true, and receiveth the satisfaction as a work done: No, no, there is no such receiving: but the whole Man must give itself thereinto, and must will to die in Christ's Death to the Evil Natural own will, as also to wicked Lusts: and then Christ putteth on him his victory and satisfaction, and the true heavenly Spirit springeth forth through Christ's Death in his Resurrection, as a fair flower out of the wild Earth, and there is a true Christian borne, who is a branch on the vine Christ, John 15. 23. Now there belongeth no great art or skill to this, but only a childlike simplicity and Humility: the Ploughman is as near it as the Doctor: they must all in the simplicity of Christ enter into humility, and come with the lost son, and the Publican in the Temple; there is no other way to it. 24. There needs no Great Speculation about it, with what trimmed words or behaviour man cometh thereto, but we must come only with the Children, which yield to the Father under his Rod, and pray for Grace. 25. He who hath learned much, and knoweth how to fit himself for it, is no more acceptable to God, than he that knoweth nothing, but yet with his whole Heart and soul in sorrow for sins turneth to him, and hath Faith in the Grace, and a true Earnest Purpose and Resolution to be a New Creature. 26. This Ground, is only therefore brought forth so deeply, that every one that strive about it, might see the true Inward Ground, and cease from strife, and yield himself into the simplicity and Love of Jesus Christ. Whereby then suddenly the power of Satan will be diminished, and People and Nations will see that the Christians are the children of God, If they thus walk in Love; which I wish from my Heart; for which Cause this little Book is written. Note. Hear the Reader that loveth God is to know; FIrst, that these two little Books were copied faithfully and diligently out of the Authors own blessed Manuscript, as he wrote them Anno 1623. And secondly, that he afterwards in the year 1624. upon the desires of some good friends & lovers of the Truth, was purposed (as may be seen in the foregoing Letter to Carol von Endern) for the better understanding of the simple, to bring them both into a more childlike form, but it is done only to part of the third Chapter of this first Book, and no further. Thus writeth the Publisher of the High dutch Copy. But more particularly, let the Reader take notice that the Author had gone on to the 17th verse of the 3d Chapter, as may appear in the Printing of the double Pages in this Book, and so it was Printed in the High Dutch, and in the same manner here in the English; only with a different magnitude of Letter, those words which are the same on both sides, are as near as can well be observed in a letter of the same bigness with the whole Book, but on the first side that which is not on the other side also, is with a smaller letter, and it was the first Book that was written and finished by the Author, and on the second side, that which was not in the other, is with a larger letter, & was that other Copy which he intended to finish quite through the whole Book, and this is done to distinguish in some measure the alteration of the Expression in the two several Copies, for the better understanding of the Mystery, and if it be diligently Observed, it will very much help to the understanding of this, and all his other Writings, because where the Expression is obscure in the one, it is clearer in the other; And besides; by the varying the Expression, all may discern what latitude the Authors words may admit of, in their meaning in all his Books. Further, it is certain that we may be lead by the several Expressions to the true knowledge of some part of the Mystery, and this great benefit accrues from thence, that it will enable us to speak & write infallibly, that which hath never been spoken or written concerning that Mystery, be it in Divine or Natural things. But by the way, this is not to be attained by outward Hearing or Reading only, but by Experience; Teachers or Hearers that want Experience are indeed Ordinary Teachers and Hearers, but not true ones, for such are Extraordinary in the account of our times: such hearers are all they that understand the Word feelingly, and bring forth fruit, in their lives and Conversations, and have the Power of Godliness, these can teach truly from what they know, though in a weak measure; but those that are called Ordinary Teachers, that have only a form of Godliness, and deny the Power thereof, cannot teach at all, nor deserve so much as the Name of an Ordinary Teacher, such a one is not so much as a true hearer. Our Saviour teacheth us, that whosoever will do the will of our Father which is in Heaven, Joh. 7.17 they shall know of his words whether they be of God: and if he submit his doctrine to be Examined by every one by this Rule, why should not every word of all others be examined by the same Rule; let us thus do, and we shall Ordinarily attain that which is indeed Extraordinary, even the true knowledge of spiritual things, the things of God, which are impossible to be perceived by the Natural man. And accordingly I desire thee to Judge of the Author of this Book, and no otherwise. Farewell. The First Chapter Of Reasons viewing of itself, how it useth to run in a Creaturely Form, when it considereth of Christ and his Testaments. 1. ALL Strife and Misunderstanding concerning Christ's Person and his Testaments which he left behind him, ariseth from the defected Creaturely Reason, which will be a Mistress of All things or Beings, and looketh only in the Multiplicity of Beings, and in the variety and difference of Beings, and doth but lose itself in such viewing, and breaketh itself off from its Centre, or Original, and disperseth the a Or, Senses. Thoughts in the Multiplicity of Beings, that they cannot see what their ground is out of which they are sprung, and so in their Confusion and running out, break themselves off from their Cha●s. viz: from the Eternal WORD of God, and from the Eternal Divine speaking. In which spoken Word, all Beings, together with understanding, Reason and Thoughts consist, and take their Ground and beginning from it. 2. For if the abyssal, not Natural, uncreaturall GOD, viz: the Eternal ONE, speak his WORD no more, and that speaking should Cease, there would be no understanding Reason or Thoughts more, also no Nature nor Creature, and all Beings would be an Eternal nothing: for every Life ariseth from the Exhalation of the Eternal ONE, viz: from the Abyss: and there could be no Formability in the Eternal One, according to which, or out of which something might be made. 3. For if there were a formability to a figure, than there must also have been a cause from whence the form were arisen, and God were not one only God, who were without Ground, Time, and Place; for all that hath a beginning hath a Ground; but that which hath no beginning, is without Ground and Form. 4. Every beginning goeth out of the Eternal ONE through the Exhalation of the Eternal ONE, whereby the Eternal ONE bringeth itself into selfe-viewing perceptibility and findingnesse, to the Moving and forming of itself. Every visible and Invisible Being, Spiritual and Corporeal, have taken their Original in the Exhalation of the Eternal ONE, and stand with their Ground therein, for the beginning of every Being is nothing else but an Imagination of the Abyss, that the same bring itself by its own longing into an Imagination, and modeleth and Imageth itself, and apprehendeth the Imagelikenesse, and b Or, Exhaleth it. breatheth it forth from the Eternal One to a viewing of itself. 5. Which c Or, Haling. breathing is the Eternal Word of the abyssal Deity; as a speaking forth of the Abyss into a Ground, of the Unsubstantial into a Substantial: In which the whole Creation, with the speaking forth, as in the seperability of the speaking, hath taken its beginning, and doth yet evermore so take it. And every life doth consist in that seperability of the speaking, where the immodeled Imagination in the Exhalation parteth itself into seperability. In which Parting the sensibilility of the only life is understood, where the One vieweth itself in the Multiplicity. 6. Also herein is to be understood the Ground of the Properties, in that the Parting of the Only Longing bringeth itself into Desiringnesse, and d Comprehendeth. encloseth and maketh itself Essential or Substantial: in which e Comprehensibility. Inclosibility the seven forms of Nature take th●● beginning, as is sufficiently declared in our other Writings. 7. Therefore say I, the cause that Men dispute and strive about God, about his Word, Essence, or Being, and Will, is, that the understanding hath broken itself off from its Centre or Ground: which Breaking off, is nothing else, but that the Properties (which are gone forth out of the Eternal out-speaking of the Word, into a Creaturely Life) have brought themselves into selfe-lust, to the out-speaking of themselves, and in their own self-conceived Lust, have broken themselves off from the Eternall-Longing * Or, after. towards the Word of the Eternal speaking, and brought themselves into an own sensibility of Nature, and confused themselves in the forms of Nature. Where all the thoughts or senses will dwell and run without the Only God in self Speculation and Reason: and can in no wise come to their Centre or Ground, except they sink down into themselves in the Speculation, and go again into the Ground out of which they are Existed, and fall again into the Eternal speaking Word, and give their own wills into the Eternal speaking Word, that the same own will of the Creaturely Life may be out-spoken with, and in the Eternal Speaking Word in the Seperability of the Word. 8. In which re-out-speaking the New Regeneration of the Humane Life and Will is understood. For the Humane Life was in the Beginning of Man, in the Word of GOD, and by the Inbreathing of the Word into the Humane Body was manifested, and came into Sensibility, Perceptibility and Willing. Where then the willing hath broken itself off from the Word, wherein the Life was, without Creature, and hath brought itself into a selfe-Seperability and visibility of its perceptibility of the five senses. In which Sensibility it now at present runneth, and seeketh the Seat of God therein, but findeth only a measurableness, and Natural and Creaturely formednesse: wherein now it striveth about its own Centre. For the own will hath brought itself into an own Centre, and broken itself off from the whole, and as to the total is become as it were dead. 9 Therefore saith Christ, Unless ye be converted and become as Children, and be newborn through water and the Spirit, ye cannot see the Kingdom of God, Matth. 1●. 4. Joh. 3.5.7. The own will should go again into its nothing, and then it standeth again in the first Birth, and will be again out-spoken from the Eternal Word in a Divine Will. For whatsoever it is (whose living and willing willeth or runneth without the Eternal speaking Word) that same is without the Eternity, and liveth merely in the Time. 10 But seeing the soul hath its Original out of the Eternal Word as a Power thereof, therefore it cannot Rest in the Being or Essence of Time, but seeketh its own Mother, who Generated it, and brought it into a Creaturely Form, but its going forth, maketh that it cannot find its Mother. 11. Therefore all Strife about the Divine Mysteries is an unprofitable thing, and is done from without, without God, in selfe-perceptibility, where the Sensibility vieweth itself in Nature in a Creaturely Form. There is no comprehension or true understanding or knowledge of God, except the Image▪ like Reason forsake itself, and sink down with its own will into its Centre again, out of which it is gone forth: viz: into the Eternal Speaking Word of God: that it receive that speaking or breathing of God into itself again, and through the Divine Science or skill, speak in a f Distinguishable. Separable and sensible Form: that it be a dwelling and Temple of God, wherein Gods will worketh, Governeth, and willeth. Else there is no true knowledge or skill concerning God and his Being or Essence. 12. For no Spirit knoweth God or his word and will, unless God's word and will be manifested and Stirring in it. Natural Reason without the Light of God seethe only the Natural Imagelikenesse, and goeth on in its own speculation, and frameth in itself the Divine Being or Essence, as if that were just such a thing. From whence is come the Strife amongst the Learned in Reason, so that Men strive and dispute about God, and about his Being or Essence and Will, where each of them holdeth his Imagination for Divine, and will have his own Image which he hath framed in the Imagination of his Reason, to be honoured for God: whereas yet it is only a Natural Image of Reason: and thus Men strive all the world over about these Images of Reason. 13. But a true Man, who standeth rightly in the Image of God, hath no Strife in Religion: For he liveth in his first Mother, who hath form him with Soul, Spirit, and Body, and his whole Substance, into an Image: he co-willeth and acteth with her: he is resigned into her, and yields his will to her, and she feedeth and nourisheth him: Every property of the true resigned Man is nourished with its like. As first; the Body out of the Lincus of the Earth, is nourished from the Earth: Secondly, the Body of the g Thoughts. Senses and Reason which is a spiritual Body, is nourished from its Astrum or Constellation and Stars, out of which it hath its Original. Thirdly: But the Soul is nourished in its Principle from the Word and Being or Essence of God: for it is out of God's Word brought and come into a Body. 14. Now if it bring not itself in its own Imagibility and willing into self-hood, but bringeth its will again into the Divine Speaking, than it gets its nourishment from the Essential Word of God, viz: from the Essential Wisdom of God: this is its Nutriment, from whence it also reacheth and attaineth divine skill: For every Spirit seethe not otherwise, nor deeper, then only into its Essential Imagibility; viz: into that Essence wherein it worketh, so that the same hath made it Imagelike through the Imagination: therewith it formeth itself, and in such Essence vieweth itself, and so high also is its knowledge. 15. Therefore saith Christ: Except you turn again with your Will and Imagibility, and become as a Child, which hath no Imagibility in its Imagination, you shall not see God. Also ye must be newborn again, or else ye shall not ïnherit the Kingdom of God: That which is borne of flesh: viz: of fleshly Imagelikenesse, that is flesh and cannot inherit the Kingdom of God: but that which is form and generated spiritually and through the Spiritual Imagination, that is Spirit, Joh. 3.6. For to be spiritually minded is Life and Peace: and to be Fleshly Minded, is Death, and enmity to God, saith St. Paul, Rom. 8.6, 7. 16. Into what the Spirit of the Will bringeth itself with its Imagination so that it impresseth and comprehendeth it, therein also it Imageth itself into Being or Essence: For no Spirit can bring any thing to pass without Being or Essence; If the Eternal One were not Essential, all would be nothing: and if that ONE had not a Will, there would be no Desire, nor Power, nor Word, nor Essence. 17. Indeed we acknowledge that the Will of the Abyss hath brought itself into a Longing and Imagination, of itself; whence Nature and Creature have their Original; Whence also the Natural Life hath its Original; which now also out of the Partiblenesse of the Exhaled will, hath its own Will and Imagination, to form and Image itself according to its longing and desire: As we see such changing in Nature, how Nature Imageth itself into so many kinds and Properties: and how those Imaged Properties, do every one desire their like again. 18. Seeing then we understand in Man, that he especially above all other Creatures desireth and longeth after three Properties. As first he longeth according to his h Sensible or conceptive. apprehensive understanding, after the Hidden God: and though indeed he seethe him not with bodily eyes, yet he desireth him: Secondly, he longeth after his Astrum or Constellation, out of which the Mind and Rational Life is proceeded, therefore the Rational Life longeth again after its Mother. Thirdly, he longeth after the Stars or Powers of the Earth, and the other Elements, and desireth them for his Nourishment: and therefore we know also by this hunger of his, that he must have his Original out of these Three: For there is also such a threefold Spirit out of such an Original to be understood in him: And then also such a Threefold Essence or Substance, wherein his Spirit worketh; where every Operation longeth after it● first Mother, and receiveth its Nutriment from her. 19 But seeing the Soul, viz: the Inward Ground of Man, in Adam the first Man, hath with its longing and desire out of its first Mother (out of its first Original) viz▪ out of the Divine Word and Will, turned out into the Operation of the Constellation and Elements, and form itself in that Operation, and ploughed itself into a strange Imagination: whereby the Divine food, viz: the Essential Wisdom of God is withdrawn: from which, with its longing desire, it hath broken off itself; thereupon it is wholly blind as to God, and the first Divine Essence, (wherein God Created it,) is departed. 20. When the soul brought its Imagination from that [Divine Essence or Substance] out of and into the Earthly and astral property, than also its Body, wherein the Threefold Spirit worketh, became wholly Earthly Grosse and Bestial; for into whatsoever the Imagination of the Spirit bringeth itself, such a Body also is, through the Impression of the Spiritual desire. As we see in Man, that he hath gotten a Gross Earthly Body, wherein the Principles now stand in Mere Strife, Contrariety, and Enmity: from which, Pain, i Fragility. Corruptibility and Death exist: which yet God did forbid him in Paradise, while he yet stood therein, That he should not Eat of the Knowledge of Evil and Good, with the Imagination, else he should fall into such Necessity, Misery, and Death, and die to the Kingdom of Heaven, as it is also come to pass, Gen. 2.17. 21. When the Soul brought itself into the Earthly Imagination, it brought itself into the Earthly Image, and lost the Heavenly Image: whereas it should Image itself into the Essential Wisdom, viz: into the Holy Heavenly Essential Word, and take its Nourishment therestom: than it Imaged itself in the outward Astrum or Constellation, and in the Serpents and Devil's desire: whereby in its Noble Image it became a Wizard and Monster in the sight of God, and lost its Angelical form which it had, as also Paradise, and the Kingdom of Heaven; and now with its Ground stood in the Impression of Darkness in the Anger of God, and must have ever stood in such Visardly Image, If the Great Love of God had not come to help it again, and that the Divine Word, viz: its first Mother (its first Original) had not again Inspired or Spoken the Grace into it; so that the same Word would with its most Inward Secrecy and Love, give itself again into the Ground of the Soul with a New wellspring and fountain, and bring the soul a New Nourishment into its Life, whereby its natural fiery and painful property becometh changed into the Image of God again. 22. Which great Divine Love would be a Death to the k Adverse. Contrary will, as also to the Serpents and Devil's Poison, and slay the Monstrous Image and false Imagination, and bring the first Image again into a New Life, which New Life in this introduced Love should again eate of the essential Wisdom of God, and with its desire Image itself therein, that the true Divine Science may be manifested therein again, and might work in a Creaturely Life, and so bring itself l In the midst. together into a Creaturely Imagibility. 23. To which End also God Created Angels and Men, because he would Image his Eternal Knowledge with the Essential Wisdom in m Forming. Forms, in and with which the Eternal Spirit playeth, and hath thereby erected a Harmony of Divine fullness of joy, to the endless Solace of such Images, viz: of the Angels and Men, and those who have their rise out of God's Word and Power. 24. And even therefore it is that the Eternal Word of the Divine Exhalation, with the Manifestation of so Great Love and Grace, (which inspired or spoke itself in again in Paradise after the Fall) is become Man, and hath introduced its Essential Love, viz: the Essential Wisdom of God, again into Our Heavenly Ens and Substance that was faded as to God: and hath made our Substance that was faded as to God, living in him, with the Introduction of his living Divine Essence: and with this Introduced Essential Love, which gave itself in with the Essence of our souls, as also into our Flesh and Blood, hath with its will and desire broken the Monstrous will of the soul, viz: the selfe-sixed Image-like false desire, as also the Devil's Imagination, which he had introduced into Man; and hath with his Love brought the false properties into the Temperature again; and is become Death to Death, which held us captive, so that it must die to its Wrath and n Fragility. Corruptibility in this Introduced Love, and suffer the Humane Life, in this Love to spring forth through IT, to a new Will and Eternal Life. 25. This new introduced Love and Grace, hath given itself together into the Breaking of the Humane Life, viz: into the Dying of Man, in the Person of Christ, and brought the Humane received Owne-will, with itself, into Death and broken it: and hath suffered the Humane Image, (which the Owne-will, through its Imagination and Desire of selfehood hath made thus Gross and vile, and brought it from the first Angelical Image into such a Monster) to hang upon the Cross, and there to be put to scorn: and so hath borne the Eternal scorn which Man must have borne, as a o Triumph, or show. spectacle upon the Cross. And there openly made it appear before all Angels and Spirits, how this great Grace of Love would destroy the Devils introduced Desire, and Death also: and with this new Introduced Love spring forth through death, and bring forth the humane Life through Death, and change the Wrath of the Anger of God into Love, and make Darkness Light, and through this new introduced Love, convert and transmute the Gross (Earthly) Humane Image into a Heavenly Image again. 26 As the impurity of Gold is changed in the fire or much more, as a Man may by the Tincture turn Copper, Led, or Gross Iron into Gold: so also is the Humané Spirit, together with the Body in their Three Principles, changed into the Divine power and property, and through Death brought into an Eternal Life, which consists in Power and Glory in the Will of God. 27. Where now we understand, that the humane Soul in this transmuted new Birth, and introduced Love, doth again Eat of the Essential Wisdom of God, and with its will Imageth [or frameth] itself in the Divine Science; and therein hath Divine skill and knowledge: And so by such Resurrection through the Death, (where the Man Christ in the Divine Power is arisen through Death, and hath made Death Life) is become a Lord over Sin, Death, the Devil, and Hell, and hath borne all of them in its Resurrection, as a p Show or Triumph. spectacle on the humane Soul and Body, as a Victor over them. 28. And here may be rightly mentioned what Christ saith, Joh. 17. Father the Men were thine, but thou hast given them unto Me, and I now give them this victory, viz: the New Life introduced into Death, that Death in them also may be Destroyed, that they in my Power may go through Death, and in my ●ower be also thus transmuted, and through my Resurrection come again to thee: and as I am arisen from Dead, and have brought their (by Me assumed) Humanity, to thee; so that I as true God and Man in One Person, am One with thee, and have possessed the Throne of Glory: So Father I will also, that those which thou hast given Me, be where I am and see my Glory. 29. Now seeing Christ hath said, Joh. 6. He is the Bread that is come down from Meaven, that giveth life to the World, and that we should eat his flesh and drink his blood: and that whosoever eateth and drinketh the same, he would remain in them, and they should remain in Him; and whosoever eateth not nor drinketh not the same, they have no life in them: Also Joh. 4. He would give us the water of Eternal Life, and whosoever should drink thereof, should thirst no more, but it would flow in him to a sountaine of Eternal Life, and streams of living water should flow from him. 30. Therefore here-following I will set down a short fundamental Exposition, what his Testaments, which he left behind him, of Baptism and the Last Supper, are, what Baptiseth and is Baptised, how it is done, and to what profit and Effect it is done; also how the participation of his body and blood in his Testaments is effected; with what Mouth, and what food it is; also who partaketh thereof worthily, and how it is with the unworthy. The First Chapter How Reason useth to view itself in a Creaturely a Imaginary Manner. Imagelikenesse, when it considereth of Christ and his Testaments. Whence the Strife about Christ's Testaments ariseth; and how the same is an Empty unprofitable thing. ALL Strife and Misunderstanding concerning Christ's Person, Office and Being or substance, as also concerning his Testaments which he left behind him, wherein he worketh b At Present. Presentially, ariseth from the defected Creaturely Reason, which runneth on only in an Imagelike Opinion, and reacheth not the Ground of this Mystery, and yet will be a Mistress of all things or beings, will Judge all things, and doth but lose itself in such Imagelikenesse, and breaketh itself off from its Centre, and disperseth the c Inward senses or thoughts. thoughts, and runneth on in the Multiplicity, whereby its Ground is confused, the Mind disquieted, and knoweth not itself. No Life can stand in Certainty, except it continue in its Centre, out of which it is sprung. Seeing then the Soul is sprung from God's Word and Will, and yet is entered into its own Lust and desire to will of itself: in such searching of selfe-willing, it cannot reach its first Ground from whence it is sprung: and threupon it runneth without its Ground in mere uncertainty till it return to its Original again. Every Beginning goeth out of the Eternal ONE, viz: out of the Triunity of GOD, through the Exhalation, or speaking of the unity of GOD. As a fountain floweth from its Original. Through which flowing forth, the unity bringeth itself into selfe-viewing findingnesse and perceptibility, to the Forming and Imaging of itself. Every visible and Invisible Being, both Spiritual and Corporeal, have taken their Original in the Exhalation of the Divine Power, and are a d Or, Resemblance or Antitype. Reflection of the separable will of God, and stand with their Ground therein. For the Beginning of every Being is nothing else, but an Imagination of the out-flown will of God, which hath brought itself into Seperability, formednesse, and Imagelikenesse; wherein lieth the whole Creation: And every life doth consist in its re-exhalation and e Resemblance or Antitype. Reflection in the same manner. Seeing then that the Humane Life is an outflowing and Reflection of the Divine Power, understanding, and skill, therefore the same aught to continue in its original, or else it looseth the divine knowledge, Power and skill, and with selfe-speculation bringeth itself into Centres of its own, and Strange Imaging, wherewith its Original becometh darkened and strange. As is to be known by Erroneous Reason, which ever teacheth concerning GOD, and yet hath no true understanding: also it never cometh to rest whiles it runneth on in Strange Imaging. Therefore say I, that this is the only cause that Men Dispute and Strive about God, his Word, Essence or Being and Will; that the understanding of Man hath broken itself off from its Original, and now runneth on in mere self-will, thoughts, and Images in its own Lust to selfishnesse, and Imagineth to itself another Ground to the Divine Willing, wherein yet there is no true knowledge, nor can be, so long till the Life returneth into its Original, viz. into the Divine outflowing and will. And if this be done, than Gods will speaketh forth the Divine Power and Wonders again through the humane willing. In which Divine Speaking the life may know and comprehend God's will, and f Or, Image. frame itself therein. Then there is true divine knowledge and understanding in Man's skill, when his skill is continually renewed with divine Power, and when divine skill presseth forth through the life, in that kind and manner as in the Beginning it did flow forth from the divine Power and skill. As Christ hath taught us, when he saith; Unless ye be converted and become as a child, ye shall not come into the kingdom of God. That is, that the life turn itself again into God out of whom it is proceeded, and forsake all its own Imaging and Lust, and so it cometh to the Divine Vision again. All Strife about the Divine Will and Being or Essence, whereby men despise one another, cometh from self Imagelikenesse, that one Man comprehendeth the Image of another, viz: his thoughts, and yet cannot rightly apprehend them. Where One Man sets himself in the Thought and Mind of another, and bringeth that which is his own thereinto, and compelleth that which is another's into his Meaning, and forcibly sets himself aloft in the Thoughts and Mind of another, and holdeth them for his proper owne, and will make a show therewith, and therewith domineer in and over the Thoughts and Mind of others: Men must worship and reverence his Thoughts and Mind, and hold them to be the Word of God, or g Or, Oracles. the speaking of God. Thus Man deludeth himself, and Robbeth God of his honour, taketh his Covenant in his Mouth, and yet hateth the Nurture of the Spirit of God, which therefore reproveth him in his Conscience, that he is but an Apostate Lucifer, and will compel others into his Image, that they shall hold it for the Word of God. But a true Man, Inclineth himself, to his Original, and forsaketh all Images, and desireth no self Imagebility of his understanding, except what God will frame and speak with and through him: and despiseth none, but only distinguisheth the true from the false, the Good from the evil, and teacheth the Truth with Divine Powerful outflowing and will. All Disputation concerning Gods Being or Essence and Will, is performed in the Images of the Senses or thoughts without God: For if any liveth in God, and willeth with God, what needeth he dispute about GOD, who or what GOD is? But that he disputeth about it, is a sign, that he hath never felt it at all in his Mind or Senses, and it is not Given to him that God is in him, and willeth what he will. It is a certain sign that he will exalt his own Meaning and Image above others, and that he desireth the Dominion. Men should friendly confer together, and offer one another their Gifts and Knowledge in Love, and try things one with another, and hold that which is Best, 1 Thes. 5.21. And friendly instruct one another, and not so stand in their own opinion, as if they could not Err: Seeing we have a Mighty Enemy against us, who suddenly bringeth strange Images into Man's thoughts, and maketh Men Insult: whence Sects and Scissmes exist. It lieth in no Man's Person, that Men should suppose, that the Divine Understanding must come only from such and such: For the Scripture saith; Try all things, and hold that which is Good, 1 Thes. 5.21. The Touchstone to this Knowledge, is, First, the Cornerstone Christ: that Men should see, whether a thing enter out of Love into Love: or whether alone purely the Love of God be sought and desired: whether it be done out of Humility or Pride: Secondly, whether it be according to the Holy Scripture of the Bible: Thirdly, is it according to the Humane Heart and Soul, wherein the Book of the Life of God is incorporated, and may very well be read by the Children of God: where then the true Mind hath its Touchstone in itself, and can distinguish all things: If it be so that the Holy Ghost dwell in the Ground of the Mind, that Man hath Touchstone enough, That will lead him into all Truth. Christ's Testaments are a secret Mystery, and are proffered to the Minds and Thoughts that are departed from, and come again to God, where the Life bringeth itself to God again, and so will the Thoughts that return to God be first fed with Divine Power and Understanding: the same afterwards kindle the Life, that it hungreth after God: to which afterwards is given Christ's Flesh and Blood for a h Or, Pawn or Earnest. Pledge and Seal, and the Divine Essence or Substance will be imprinted therein: whence the Life is brought again into its Original: viz: into God's Power and Word. A false Thought or Mind of Man is nourished again by its Likeness, viz: from its own Conjecture, or from highness of Mind, or from the Subtlety of the Serpent: and these it desireth to Exalt, and put into an Image: and that Image is a Branch on the Tree of Satan. Now that Man which is fed from the Divine Power and Spirit in his Mind and Thoughts, he is Divinely Minded, and bringeth forth Good things out of his Good Heart. But that Man who is fed in his Thoughts from the Power and Will of the Flesh, he is fleshly Minded only. When Reason considereth of Christ's Testaments, and thinketh and considereth how yet Christ can be present in his Testaments, than it thinketh, it is done after an i Imaginary. Image-like Manner. And when it knoweth that it is not done in an i Imaginary. Image-like Manner, than it falleth quite from that, and thinketh HE is present only in Remembrance: As when his Word is preached, than he worketh thus only in the same powerfully: and so it thinketh also concerning his Testaments, that Christ worketh only Spiritually in the Faith: and that the Testaments are only Signs or Symbols, whereby we should instruct ourselves what he hath done for us, and therewith only declare his Death, and the shedding of his Blood, and should keep it in lively Remembrance, to our Comfort. Thus Reason understandeth nothing at all of the Kingdom of Christ, much less of his Person, or of his Office: and in that respect Men dispute and strive about it, and will needs attain it with the Searching of Reason: all this attaineth not the true understanding: For Christ's Testaments are Heavenly, and Reason is Earthly & worldly: It seeketh Christ in the Time [or that which is Temporary] and if it find him not therein according to their Power, than it supposeth, HE is present only to the k Or, Senses. Thoughts, which cast themselves up to him in Heaven: But this will not renew the Life, and bring it into God again: It will not make the New-Birth. All Strife cometh from hence, that Men do not understand that Heaven wherein Christ sitteth at the Right hand of God, that he is in this world, and that the world standeth in Heaven, and Heaven in the World, and are in one another, as Day and Night. The Inward Ground of the Word, out of which the Four Elements are sprung, is the Heaven, viz. a Spiritual World: In that Inward Power Christ Ruleth, true God and Man, through the Outward World: For where Christ saith; Matth. 28.18.20. All Power is given to Me in Heaven and on Earth: Also; I am with you always till the End of the World: Also; He shall rule over all his Enemies, till all his Enemies are laid under him as a footstool, 1 Cor. 15.25. Psal. 110.1. This is to be understood of his inward Kingdom, where, in the inward Power he ruleth over the outward Earthly, and also the Hellish. For the outward World is sprung out of the inward Spiritual World; viz: out of Light and Darkness; which fabric, before the Office of Christ stood in the Eternal Creator's Office; who from Eternity hath wrought [or effected] light and darkness, viz: the Spiritual World: which fabric is flown forth and become visible, and brought by God into a Creation, wherein Light and Darkness, viz: Good and Evil, rule one with another: where is understood Hell and Pain in the flowing forth of the Eternal Darkness, and the Light of Nature, in the flowing forth of the Light; and in that where Evil and Good ruleth alike, is understood the Kingdom of Nature, with hot and cold, and all other properties. This Dominion hath God given to the Office of Christ, that he being both true God and Man, should rule over all the Propriety, and selfe-willing of this Kingdom, where Evil and Good rule one in another. As the Sun in the visible World ruleth over Evil and Good, and with its light and power, and all whatsoever itself is, is present every where, and penetrates into Every Being, and yet in its Image-like for me doth not pluck away to itself with its Efflux, but wholly giveth itself into Every Being, and yet ever remaineth whole, and nothing of its Being goeth away therewith: Thus also it is to be understood concerning Christ's Person and Office; which ruleth in the Inward Spiritual World visibly, and in the Outward World Invisibly, and throughly penetrateth the Faithful Man's Soul, Spirit, and Heart. And as fire gloweth through the Iron, and as the Sun worketh through and through an Herb, so that the Herb becometh Solar, [or filled with the virtue of the Sun, and as it were so converted by the Sun that it becometh wholly of the Nature of the Sun]: so Christ ruleth in the Resigned Will, in soul and body over all Evil Inclinations, over Satan's introduced Lust, and Generateth the Man to be a new heavenly Creature, and wholly floweth with itself into him, both as to Divine and humane power, so that the Faithful Man becometh a right branch on his Vine, in which, God and Man (as to that same inward New Birth) dwelleth. Now herein consist the Testaments of Christ, that He offereth himself to the l Text, Glauben. Vide Ch. 2. v. 1. on the second side. Faith, that He will give it this Flesh and Blood, and all Grace, and Spiritually dwell in Man, as the Sun dwelleth in the Plant, and maketh the fruit Ripe and m Or, supple. Tender. So in like manner is the poor fallen Earthly Man, which perished in Soul and Body, again renewed, and wrought out to be a heavenly fruit; where in the End, only the Grossness of the flesh falleth from him, and the Spirit together with the Soul remaineth in Christ: and also here in this Life according to this indwelling power, dwelleth in Heaven; concerning which St. Paul saith; Our Conversation is in Heaven, Phil. 3.20. But the Body is in the World; and of the World's Essence: And now as the Heaven penetrateth the World, and giveth it Virtue and Power: so also Christ throughly penetrateth the outward Man with his inward ruling power, and resisteth the vain Lust of the Earthly Nature. Therefore say I; none understand any thing of God, except God work it in his Mind and n Or, senses. Thoughts; for all Natural knowledge is outward in the World, and ariseth from its Astrum, and runneth on in surmisings, doubting whether a thing be so or no: But the Spirit of Christ assureth in the Soul and Spirit of his Faithful, and witnesseth in them that they are Gods Children, Rom. 8.16. Now how this present Essential participation is effected, and what the Covenant of Grace between God and Man is, both of the Old and New Testament: What Baptism and the Supper of Christ are, shall be declared in the following Chapters. The Second Chapter. Of the Institution of Baptism, what it is, who it is that Baptiseth, and what is Baptised; And how the q Or, Baptism of Water. Water-baptism is to be understood. 1. WHen any will kindle a Fire, they must have some substance that will take fire: it must be a substance, wherein there is an Oil and Water, or it burneth not. For if they cast a Stone, or the like into the Fire, it will not so burn as to come to a r Blazing. shining Light: so also it is to be understood concerning the Soul; When it broke its desire off from God's Essence of Love and Meekness: which divine Meekness in it was as a Spiritual Oil and fountain of Water, wherein it s Assuaged or refreshed. allayed its fiery source, and therein its fire had a shining and Light: then it's own Seperator: viz: the Natural Fiat, t Text. Impressed. Impression. compressed itself, so that by such t Text. Impressed. Impression. compression its properties became as a hard Stone, or as a hungry source of Fire, wherein there is indeed great heat, and yet cannot come to any kindling [of Light] as a hard Stone which lieth in the Fire, and yet u Or, is not of a light fire. is not properly the same with Fire, because of the hard t Text. Impressed. Impression. conpression of the Stone. 2. And yet a Man may understand that there is not only a Hots fire in the perished Soul, as a hot burning Fire-source, but also a Cold Fire-source, wherein Hot and Cold stand in Eternal Strife and x Or, opposition. Contrary Will: as the Cause of the true fire, viz: a dark fire-source of Anguish, wherein there is always a desire of kindling, and yet not kindling may be effected, because of the strong y Text. Impression. Compression: And that the Substance of the Oily and Watery Meekness is game, and is she: up in such a hard indissoluble Death. 3. And this is now that which God said to Adam: The Day when thou shalt Eat of the Tree (or fruit) of the Knowledge of Good and Evil, thou shalt die the Death. 4. Thus the poor Soul is poisoned through false Imagination, and through its own z Text. Impression. compression of its desire, is come to be such a hungry fire-source; which is only a shutting in of the true Life, and a Ground of Darkness, a source of Enmity and Contrariety, wherein there is no more any true Ens, wherein the Life might bring itself into Light. 5. As a hard Stone is shut up, so the Soul was shut up, and was out of the good Love-Life a Poyson-Life, after that manner as out of Angels there became Devils: which now also are of such a horrible poisonous stinking fire source in their Essence, and cannot attain the kindling of the Light: The cause is this, that they are become Enemies of the Divine Love, that the Love is to them a Death of their Evil Will and Essence, which would slay their false Life in the twinkling of an Eye, if they did but come therein. 6. This a Text. Impresseten. compressed Substance of the Soul, perished as to God, and blind as to God, the Great Love of God out of m●●re Grace came again to help, as soon as the Soul together with the Body was thus fallen, and spoke in or breathed in itself again into the Centre of the Soul, viz: into the Compressed shut up and vanished Heavenly Ens of the Soul, viz: into the source of Meekness which it had, which was no more Movable. 7. Into this [Soul] the Movable power spoke in itself again to be a New Centre and Covenant, that God would in the fullness of Time in this inspoken voice of Grace, and in Man's vanished heavenly Ens introduce and Manifest his living Ens, viz: the Essential Word of his Power and Wisdom, with the Most high Love, viz: the Name JESUS out of JEHOVA, and therewith make the vanished Essence or Substance of the Heavenly part living and growing again: whereof the Soul should Eat, and thereby its anxious fire-source would be transmuted and changed into a Love fire. 8. This inspoken Grace-word of the Serpent-Destroyer, that is it now, which the Souls of the Holy Children of God before the Incarnation of Christ, have kindled, that they believed God and his promise, of the fullfilling that was to come: And in this Faith have they sacrificed. 9 For their Sacrifices, especially of the first Fathers after Adam, were only, that they represented an Image or Figure, how the Soul should be sacrificed in the fire of GOD'S Wrath, and how through this inspoken-Grace- Ground and Covenant, the Soul should be transmuted in the fire of b Or, God's Wrath fire. God's Wrath, and changed into a Love. fire, and how it should enter into the Death and Dying of its self-will with the false Imagination, and should burn away the false will in the fire of Wrath, and in the power of this inspoken Grace of the Love and Meekness of God, go forth through the fire into a clear light, and so become a Newborn child, that is no more Dark but Light: and how the Introduced poison of the Serpent must sever itself therefrom, as the smoke severeth itself from the Fire and Light, so that then the Fire and Light becometh a clearer Glance, and no more shut up, as in the Wood it lieth shut up in the Essence. 10. This Image, Type, or Figure, they set before them with their Sacrifice, and introduced their Imagination thereinto, with the inspoken Grace of the seed of the Woman, and Serpent-Destroyer, that so their Imagination might Form, Mould or Image itself in the Figure of Christ, that so the spirit of their Will might stand in a c Or, Imaging. Modelling, wherein it might work in the Grace. 11. For without Substance no working can be: therefore they Imagined or typified to themselves the Regeneration, with the Sacrifices by fire, and form or Imaged in them the Serpent-Destroyer, in the fire, how HE would change God's fire of Wrath in the soules-fire into a Light- and Love-fire, and how the Enmity would sever itself from the Soul: and how the Soul should through Christ's Death, (where the Love of God gave up itself into this fire) be changed into an Angel. 12. By this Immodeled Image or Type they pierced with their desire and earnest Prayer, to God: and God's Word of Grace also thus had modelled and inspoken itself in Men: and Now there was a Conjunction between God and Man: for the Humane desire went with this Image into God, and God's Love-desire went into this Image of the Serpent-Destroyer; and so the desire of Man brought this Image of the Imagination into the Sacrifice: and so the Sacrifice was kindled with the Holy fire. And it was not a Common fire that they had. Note. If thou Babel couldst understand this, it were well for thee, and thou wert delivered from the Fables wherein thou runnest on thy Course. 13. This Holy fire consumed their Sacrifice through Gods-Imagination and kindling: to signify: how the d Or, Animal Image. Bestial Image of Man should be preserved in the fire of God, and the grossness of the Element be consumed: and out of the fires Consuming should go forth the right true created pure bright Spiritual Image in Adam, which through this Great Love shall be preserved and brought through into Clarity by the Fire: In which New Image, the Love itself would be the fire of life, that it might no more Imagine and Imprint falsehood. 14. Note. With such an Imagination and Belief or Faith, the first Men before Christ's time, (before he manifested himself in this incorporated Grace-Covenant, and became Man) were apprehended and taken into the Living Word of God, viz: into that Grace, wherein their Soul came into Divine Rest: until at the fullfilling, that Christ fulfiled this process, and arose from Death: and then He also with his Life and Substance in them, viz: in their Inward Ground of the Heavenly part which vanished in Adam; arose; and they have put on Christ, as to the Soul and spiritual Substance: and so now wait for their Body, out of the Lincus of the Earth, viz: the Third Principle; viz: the Outspoken form Substantial outward Word; with its Spirit of the Resurrection at the Last Day: As also it is thus to be understood concerning Christians, which here have put on Christ. 15. Note. This Ground of the Holy Fire, began with Adam and Abel: When Abel and Cain Sacrificed, God looked graciously on Abel's Sacrifice: for the Image or Type of Christ stood with his Imagination of Faith therein: therefore God kindled his Sacrifice with the Holy Fire, and it was acceptable before him: for it was a Conjunction with the Divine Desire: But cain's he looked not graciously on, for he had not such Faith or Beleese, but stood in the perished Natures own Lust and Desire, and had Imprinted or Imaged to himself the Kingdom of this World: and therefore the Holy Fire would not kindle in his Image or Type. 16. For Cain stood in the Image of the perished Adam, as a right figure of Adam after the Fall: and Abel stood in the figure of the New Regeneration, viz: in Christ's figure [signifying] how Christ would with his Sacrifice go into Death: and so the Image of the perished Adam stood near Cain [signifying] how Christ was come to seek lost Man, and to Generate him a New with his Sacrifice. 17. But as the vanity of Men got the upperhand, and their Nature became still more Evil and shameful, then was quenched this understanding of the Holy Fire among them, till the Flood came upon them, and destroyed them: which was a Type of the Baptism [signifying] how the water of Eternal Life, viz: Gods Substantial Meekness, would drown and quench that false Fire, viz: the false life of the Soul, and how the Soul would grow up out of the Holy Water in the Meekness of God to a New Life of Light. 18. But when God renewed his Covenant with Abraham, which was Established in Paradise, than HE gave him the figure of Christ again e With. in the Circumcision [signifying] how Christ with his heavealy Blood would cut off Sin and vanity from our unclean Birth: And therefore the Masculine Persons must be Circumcised in that same Member, whereby the Humane propagation is Effected. 19 Further he sets before him the Figure of Christ by his Son Isaac, in calling him to sacrifice and slay his Son on the Wood, how it would go with the humane Redemption; how Christ would be a Sacrifice in our received humanity: and he awakened again the Holy fire which devoured his sacrifice: to signify how God's Love-fire would swallow up into itself God's Wrath fire in Man, and turn it into Divine Love, and thereupon gave him the promise, that the seed of his Covenant, which would through this Holy Fire, through the Transmutation, through the dying of vanity, grow forth in the Love-fire, would be so great and so many as the stars in the firmament: Thus would Gods children through the Sacrifice and Death of Christ, through this changing grow forth out of the Holy Fire. 20. This stood in the Old Testmen●t in the figure, and the f Reconciliation. atonement was done in the Sacrifice through the Holy Fire, which fire was an Image of the Wrath of God, which would devour in itself the sins together with the Soul: for the Father's property in the Wrath was turned into this g Fire-noyse. fire-smoak, and the Son's property in the Love and Meekness brought itself h Or, into. in the Wrath for they sacrificed the flesh of Beasts, but yet they brought their Imagination and Prayer into the Grace of God, and Imaged or Imprinted themselves in the Covenant of the Grace of Love. 21. And with this Imaging or Imprinting they entered into the Sacrifice, as into the fire of God's Wrath, and Divine Love, wherein the atonement was done: and so the Wrath-fire of their introduced desire took the Earthly vanity, and consumed it through the bestial property of the Sacrifice: to signify, that Man outwardly hath assumed to himself bestial Properties, and awakened them in him through false Lust. 22. Seeing then also such bestial Properties hung to the Manned of Man, viz: the Animale soul from the Constellation, so that their Prayer and Will were not pure before God, therefore God's Wrath-fire consumed this Bestial vanity of Man in the Sacrifice through Bestial Properties, and their Immodeled Image or Type of the Grace went with their prayer into the holy Fire: and there was the soulish-desire received in: that same Holy sire, now pierced with the received humane desire through the Father's Wrath-fire in the Sacrifice. 23. And thus the Children of Israel in the Sacrifice and fire were i A●●●ned. released from their sins and vanity, in a spiritual manner, upon the future fullfilling, till Christ would Come and assume our humanity, and give up himself to God his Father (as a Sacrifice,) into his Wrath-fire, and with the manifested Love-source in the Name JESUS turn the Wrath into Love: where then the Wrath swallowed up the humane own Will, and Gods Love-will, through Christ's Love, grew forth through Death and through the Wrath, and the humanity went through Death into the Eternal Life. 24. In this manner was Israel in the Type of Christ, through the Covenant of God, through the sacrifice and fire, after a spiritual manner ransomed from sins: for Israel's Faith went through the Sacrifice into the Covenant of God, viz. into the Grace-Attonement of the Woman's seed: and God's Imagination went also into his Covenant made with Adam and Abraham: and there was a Conjunction: and the true atonement in the Covenant was done through the holy fire: which holy fire afterwards in Christ manifested itself in the humanity, and took away the Strength from the Poison of the wrath of God, and turned it into Love, and broke open the strong Impression of Death in the soul; fire, and brought the Divine Love and Meekness thereinto. 25. But when the time drew near that GOD would manifest his Love-fire through his Covenant in the Humanity, that the same fire should be kindled, in the Humane Life, than God renewed the Type, and with St John began the Water Baptism, and brought his Covenant out of the Circumcision into the Baptism. 26. But saith Reason; What is or signifieth Water-baptism? What doth God thereby? also what doth it Effect? Answer: As is mentioned above: The Soul had so hard k Text. Impressed. compressed itself in its properties in the wrathful Anger of God, that thereby it stood in Eternal Death: In it was no divine Love-Ens more manifest or movable, wherein it might be able to kindle the Holy fire of the Love of God: and therefore God sent the Baptism before this holy kindling, and set it in the first Covenant: For when the Word and the power of the Holy fire, became Man, and manifested itself in Christ; then the Holy Word in the Holy fire through the assumed Humanity, spoke in itself into its fellow-Members according to the Humanity. 27. Now if this Inspeaking should take Effect in Man, and become Substantial; then must the Divine l Eintauchen, Soaking or steeping. Infusion go before: for as the Word in the Covenant manifested itself in the humanity, than the meek Love and Grace in the Covenant did flow forth: with this flowing forth of the Divine Love was the Covenant set m Instituted. and placed in the Water-baptism: for seeing Man was Earthly and Elementary, there must also be an Elementary Medium or Means for that purpose, wherein the flowing forth of the Divine Love in the Covenant might take hold, that a humane Natural Substance might be in the middle, whereinto the Divine and also the Humane Imagination might enter, and Infuse itself in the humanity for a new Ens or kindler, wherein the Holy Fire might kindle itself in the dry soules-fire. 28. As was done under Circumcision, in the Sacrifices, there the Bestial fat was a Medium, wherein by such kindling, the humane desire through the Covenant went to meet God, and Gods-Imagination went into the Covenant: Thus stood the Holy Fire in the Covenant, opposire to the Wrath in the Introduction of the humane desire in the Sacrifice: God's Imagination in his Love-fire went into the Covenant, and the Humane Imagination went also through the Sacrifice in the Fire into the Covenant: for in the fire was God's Wrath met opposite, where through the humane Imagination must go into the Covenant, and so consume the sin and uncleanness in the Humane desire, which pierced to God: Thus stood in the Covenant the lover fire met opposite to the humane desire: and the same took the humane desire in the Wrath-fire to it, according to its purity. 29. As may be seen by Moses on Mount Sinai, where first the Father's Property in the Covenant out of the Wrath-fire opened itself, and required Man's Righteousness, that the same should walk before God in full obedience and purity, and in purity draw near unto him through the Sacrifice in the fire: And if not, than he would devour them in the Curse through this Wrath-fire: which was an Image, Type or shadow: [signifying] how the humane vanity should and must be purged through God's wrath-fire: But in the same wrath-fire stood the love-fire met opposite in the Covenant in the Sacrifice, as an Image of Christ, and quenched the Wrath-fire, so that the souls- desire with its prayer and Will, could pierce through this wrath-fire into God. 30. This Love-fire, that stood opposite to the Wrath in the Sacrifice, which also the Wrath-fire kindled, so that it devoured the Sacrifice, that is it, which in the limit of the Covenant, in the seed of the Woman awakened itself with heavenly Substantiality, viz: with the Essential Wisdom, and gave itself up into our Substance, vanished as to God, yet heavenly. 31. Our substance vanished and shut up in Death, was signified by the dry Rod of Aaron, which Substance grew in this awakening and introducing of the Heavenly Living Love: n Or, Substance. Essence, where God's Substance became Man, in whom the Holy fire could Burne: For, the Divine Ens, which vanished in Adam, which grew again with such kindling, was the food of this Love-fire, as a Spiritual Holy Oil, wherein the Love-fire could kindle and burn: and that same Love-burning was the New Life of the Regeneration. 32. But seeing in o By OTHER may be meant other men than the man Christ himself. OTHER Men there should not be Effected such a supernatural kindling through the special Moving of God: [but] that other Men should all be kindled through this holy fire out of Christ; therefore went the Covenant through the Water-baptism with the out flown Grace first into the Heavenly Ens of Man, viz: into the vanished Substance, wherein the Incorporated Paradisicall-Covenant of the Serpent-Destroyer steed, and pierced into the same Covenant. 33. Yet seeing the Humane Essence, which was become Earthly, should go together with such piercing in, therefore there must also be such a Medium for it; wherein the Humane Essence can take hold: for in God's Holiness it cannot take hold; for the will was rend off from that; therefore there must now be a similitude, wherein the Imagination of the Humane Nature may take hold. 34. For Christ also had this similitude, viz: the Elements, received from us Men; that the Divine Imagination might take hold in the Water: that so the Divine and humane Imagination together, might awaken and kindle the Incorporated Paradisicall-Covenant, in that manner as a Glimmering (Mother▪) fire or tinder-fire cometh into the wood and Glimmereth. 35. After such a manner, through the Baptism was introduced a Divine Mother-fire of the Holy fire, (a holy and Divine Glimmering fire) which destroyed and broke sin and Death to pieces in the Inwardness of Man, viz: in the vanished heavenly Ens: from which the dry withered Tree of the Inward Ground might receive a life again, viz: a Spiritual Oil: In which new Spiritual Oil of the Power of the Divine Light, the Love-fire, viz: the New-Life should burn. 36. This is now the Water-baptism, to which the Holy Ghost in the Inward Ground is the hand, which with the flowing forth of the Divine Love out of Christ's suffering, Death, and Resurrection baptiseth with his Victory: That is; He Infuseth Christ's Humanity, Suffering, Death, and Resurrection, into the Inward Ground, and kindleth the Incorporated paradisical Covenant with this fire, that the dry Rod of Aaron buddeth forth. 37. For with this Infusion of the Holy Ghost, Christ is bestowed upon Man: he is hereby incorporated to Christ, and the Heavenly Ens, which in Mary assumed our humane Ens, with the whole process of Christ, is put on him, and imprinted in his even heavenly vanished Ens, to a New Life which hath overcome Death. 38. As a Tincture, tinctureth wholly and throughly penetrateth the Mettle, or as fire gloweth quite through the Iron: so here it is to be understood concerning those who are capable of such Infusion, as shall further be taught. The Second Chapter. Of God's Covenant after the Fall, what the Fall of Man is, and how God hath bound and united himself with him again. What the Circumcision in the old Testament and the Baptism in the New are. WHen any will kindle a Fire, they must have some Substance that will take Fire: it must be a Substance, wherein there is an Oil and Brimstone, or it burneth not. For if they cast a Stone, or the like into the Fire, it will not so burn as to come to a shining light: so also it is to be understood concerning the poor Soul; When it broke its desire off from God's Essence of Love and Meekness: which Essence in the beginning was in it, as a Spiritual Oil and Water, and it was as a Spiritual Brimstone, wherein the Light of God did burn: than it brought itself into own Desire: whereby it was shut up as a hard Stone, and lost all its Love and Meekness; and was as a burning Brim-stone-spirit, which could not be remedied, unless the Oil of Divine Meekness and Love did flow into it again. To this flowing into the Humane property, there must be a Subject, as a Medium, or Means, or o Resemblance, or thing of the like nature. Antitype, whereby it may be done: whereinto also the Humane Faith Entered, and received the virtue or power through a Medium or Mean. This Medium in the Old Testament is the Circumcision, together with the Sacrifices; and in the New Testament it is the Holy Baptism, and Supper of Christ, together with the Word taught, whereby the Divine Love and Meekness, as the right p Balsam orVnction. Anointing Oil of divine power is again flown into the * Glauben, See Ch. 1. v. 28. on the second side. Faith: and so the shut Mouth of the soul is received into and comprehended in the Covenant of God, and opened again by the sweet Grace, so that it can again Eat of the heavenly Manna. What signifieth now this Anointing? Answer: Nothing else, but that as Man is Tinctured again in Soul and Body, and so throughly penetrated and healed that he is capable of the Divine Power again, viz: of the Divine fire of Love: so must his Brimstone Spirit of the Wrathful fiery Soul, perished as to God, be remedied again by the Covenant of God by such an Anointing Oil: As with the Baptism there is poured into it, the Water of the Eternal Life of Divine Meekness: and in the Supper is poured into it, the fire-burning Love in the Life of our Lord Jesus Christ. Reason saith. Cannot God forgive Man his sin without a Medium? Answer: The Matter was not about forgiveness: The Soul wanted not only forgiveness, but a New-Birth. It had brought itself into owne-will, and quite broken itself off from God's will, whence the Eternal Darkness existed in it: For the source of its Life, viz: it's own Seperator (understand the Cause of its Creaturely Moving and Life) had lift up itself, and the properties of Life were quite gone forth from their Temperature, and had brought themselves into a strange burning fire, viz: into an anguishing heat and cold, into Eternal hunger and thirst, into Horror and Despair: Where, in the Life of the Body and of the Soul, all properties were against one another, and Man stood in an Eternal dying source: He was become quite Blind and Dead as to God: and the more he moved himself in his own ability to apprehend God, the greater was his anxious source: For the poor Soul was by Lust gone into Earthliness: wherein Satan and the Spirit of Error had captivated it, and made it wholly Monstrous: And now the More it sought Rest therein, the greater was its Pain. And this now is that which God said to Adam: The Day when thou shalt Eat of the Tree of the Knowledge of Good and Evil, thou shalt die the Death, Gen. 2.17. Thus the poor Soul is poisoned through false Imagination, and through its own q Impression. compression of its desire, is come to be such a hungry fire-source, which is only a shutting in of the true Life, and a Ground of Darkness, a source of Enmity and Contrariety, wherein there is no more any true Divine Ens, wherein the Life might bring itself into Light. As a hard Stone is shut up, so also the Soul was shut up, and out of its Good Life there became an Evil Life: as out of Angels there became Devils, which now also are of such a Horrible poisonous stinking fire-source in their Essence, and cannot attain the kindling of the Light, and are an Enemy of all Love and Truth. This Compressed blind Soule-substance, and perished as to God, the Great Love of God, came again to help instantly after that Fall, and spoke itself in again into the Centre of the Life, as a new Covenant, viz: into the source of Meekness which it had, which Love-source in it was no more Movable. And did set into the Humane perished heavenly Ens, his new Grace-Covenant, viz: the Destroyer of the Serpent; that God would in the fullness of Time in this inspoken voice of Grace introduce thereinto, and manifest therein his living Ens, viz: the Living Word of his Power and Wisdom, with the most high Love, viz: the Name JESUS, and therewith make the vanished Essence or Substance living and growing again: from whence the Soul should again Eat of the heavenly Substance, whereby its anxious fire-source would again be changed into a Love fire: Of which the dry Rod of Aaron, [mentioned] by Moses, which grew again and bare Almonds, was a r Text. Bild, Image or Type. figure. This inspoken Grace-word of the Serpent-Destroyer, is it now, which the Souls of the holy Children of God before the Incarnation of Christ, have kindled, that they believed God and his Promise of the fulfilling that was to Come: and in this Faith have they sacrificed. For their Sacrifices, especially of the first Fathers after Adam, were only, that they represented an Image or Figure, how the Soul should be sacrificed in the fire of God's Wrath, and how the Soul should through this inspoken Ground of Grace and Covenant, in the fire of God's wrath be changed into a Love-fire: how it should Enter into Death and a Dying to its self-will of false Desire: how the false will should be burned off from it, and in the power of this inspoken Grace of the Love and Meekness of God, spring up or go forth through the fire into a clear light, and so become a new borne child, which is no more dark but light: also did live no more in its own will, but in God's will: and how the introduced Serpents-Poyson in this transmutation doth sever itself there from, in that manner as the smoke severeth itself from fire and Light, whereas then the fire and Light becometh a clearer Glance, and is no more shut up, as it lieth in the Essence of the Wood shut up: Even as the (Holy) Divine fire of the Soul was through sin thus also shut up, which none could unshut and kindle, but only the Love of God in this incorporated Grace-Covenant. This Image, Type, or Figure, they set before them with the Sacrifices [looking] upon the future fulfilling, and introduced their Faith, with the inspoken Grace of the Womans-seede and Serpent-Destroyer, that so their Faith might thus Form or Mould itself in the Figure of Christ, that the Spirit of their will, might stand in the figure and Image of Christ, that their Faith might Work in that incorporated Grace. For without Substance no working can be: therefore they Imagined or typified to themselves the Regeneration with the Sacrifices by fire, and form or Imaged in them the Serpent-Destroyer in the fire; [typifying] how HE would change God's Wrath-fire in the Soul into a Light and Love-fire; and how the Enmity would sever itself from the Soul; and how the Soul should through Christ's Death, (in which the Love of God would Give up itself into this Wrath-fire) be changed into an Angel. By this Immodeled Image or Type, with their desire and Earnest prayer they pressed through the Sacrifice to God; and God's Word with the Grace had thus also with the Covenant Modelled itself in Men: and now there was a Conjunction between God and Man, for the Humane desire went with this Image through the Sacrifice in the Holy fire into God, and God's Love-desire went into this Image of the Serpent-Destroyer: For God kindled the Sacrifice with the Holy Fire. And it was not a Common fire that they had in their Sacrifices, though they used wood and Sacrifices thereto: yet their fire was not from a stone and a steel, but from the highest Tincture of the paradisical ground, from whence the fire of Life is sprung: If Man could understand it, and did not so run on in blindness, it were well for him, and he were delivered from Babel and Fables. This holy Fire consumed their Sacrifices through God's Imagination and kindling: and there the humane introduced Will, which hangeth to Earthliness is cleansed and in the holy Fire purged, and ransomed from sin, upon the future fullfilling. For the ground out of which this Holy Fire came, Manifested itself afterwards in Man's Life, in the Person of Christ. Thus stood the figure in their Sacrifices [to show] how the earthly Image of Man should be preserved in the fire of God, and how the grossness of the Elements should be consumed, and out of the Consuming of the fire should go forth the right true created pure bright spiritual Image in Adam, which in the fire of God's Wrath through this holy fire of the Great Love should be brought into Clarity: In which New Image, the Great fiery Love would itself be the fire of Life, that it might no more Imagine falsehood. With this Faith the first Men before Christ's time, (before Christ manifested himself in this incorporated Grace Covenant, and became Man) were apprehended and taken into the Living Word of God, viz: into the Grace, wherein their Soul came into Divine Rest: Note: till Christ fulfiled this Type, and arose from Death; and then he also with his life and Substance in them, viz: on their Inward Ground of the Heavenly part, which vanished in Adam; arose, and was manifested, and they put on Christ in Soul and Spirit: and so now wait for their Body out of the Lincus of the Earth, viz: the Third Principle of the visible world's property, viz: the form Outspoken substantial word of the Resurrection at the Last Day: As also it is thus to be understood concerning Christians. This Ground of the Holy Fire began with Adam, with Abel and Cain; when Abel and Cain sacrificed, God looked graciously on Abells' sacrifice, and kindled it with holy Fire, and the sweet smell went up before the LORD: for the Image or Type of Christ in his Faith stood therein, therefore God kindled his Sacrifice with the Holy Fire, and it was acceptable before God: for it was a Conjunction with the Divine desire; But cain's he looked not graciously on; for he had not such Faith or belief, but stood in the perished Adamicall Nature of own Lust and desire, and had imprinted or Imaged to himself the Kingdom of this world: and therefore the Holy Fire would not kindle in his Sacrifice. Cain stood in the Figure of the perished Adam after the Fall, and Abel stood in the figure of the New Regeneration: [signifying] how Christ would with his Sacrifice go into Death, and die for Man: and so the Image of Cain stood near [signifying] how Christ was come to seek the poor fall'n Man, and with his Sacrifice generate him a New. But as the vanity of Men got the upperhand, and their Nature became still more Evil and shameful, then was quenched this understanding of the Holy Fire among them, till the Flood came upon them and overthrew them: which was a Type of the Baptism [signifying] how the water of Eternal Life, viz: Gods Substantial Meekness would drown and quench that false fiery life of the Soul, and how the Soul would grow up out of the Holy Water in the Meekness of God to a New Life of Light. Now when the time came that God renewed his Covenant with Abraham, which He had established in Paradise: HE gave him the figure of Christ again s With. in the Circumcision and the Holy Fire; as is to be seen by the Sacrifices of Abraham, Gen. 15. how the Fire came forth between the Parts, and how at the same time in a vision terror and great anguish fell upon him, all which signify the Death of Christ, and the transmutation of Souls. The Circumcision of the Member of the Humane propagation was a figure [signifying] How the fleshly Man of Masculine and Feminine seed, should be cut off from the Image Created in Adam, through the Death of Christ, with the Anger of God: and through the bloodshed of Christ be again brought into the Eternal Virginity: therefore must the Masculine Persons be Circumcised on that same Member: to signify the unclean Birth after a Bestial Manner, which is a u Abomination. vanity in the presence of God: therefore God set his Grace-Govenant in the figure of Christ on this Member, and so set Christ before him, whom he had set up for a throne of Grace, that they might walk before him, and that his anger might not eat them up, Gen. 17. And he sets the figure of Christ forth with his process near upon Isaac [signifying] how the Redemption of Mankind should be Effected. How Gods Love-fire should swallow up into itself God's Wrath-fire in Man: and turn it into Love: and thereupon gave him the Promise, that this promised incorporated Seed, which would through the Transmutation in the Fire, through the Dying of Vanity, grow forth in the Love-fire, would be so great as the Stars in Heaven. But when the time drew near, that GOD would manifest his Love-fire through his Covenant in the Humanity, that the same fire should be kindled in the Humane Life, than he brought his Covenant [typified] with Circumcision, into Water-baptism, and with St John began the Water-baptism. But saith Reason; What is or signifieth the Water-baptism? What doth God work thereby? Answer: As is mentioned above: The Soul had so much enraged itself with wrath, in its properties, that thereby it stood in Eternal Death: In it was God's Love-Essence no more manifest, wherein it might be able to kindle the Holy Fire of God, viz: the Holy Life: therefore God sent the Holy Baptism before, and set it in the Covenant. For when the Word, viz: the power of the holy Fire, became Man, and revealed itself in Christ, than Christ with the holy Fire through the assumed humanity inspake himself into his fellow Members, according to the Humanity. Now if this Inspeaking should take Effect, and become Substantial, then must the Divine x Eintauchen. Infusion go before: for as soon as the word manifested itself in the Humanity, than the Meek Love and Grace in the Covenant did flow forth: with this flowing forth of the Divine Love in the Covenant was the Covenant set in the Water-baptism: Seeing Man was of an Elementary Earthly kind, there must also be an Elementary Medium or Means for that purpose, wherein the flowing forth of the Divine Love in the Covenant might take hold; that a humane Natural Substance might be in the Middle, whereinto the Divine and humane Imagination might Enter, and y Eintauchen. Infuse itself in the humanity for an Ens or kindler, wherein the Holy fire might kindle itself in the dry soul's fire. As was done by the Circumcision and in the Sacrifice, where the Bestial fat was a Medium, wherein the humane desire in such kindling with the Covenant went to meet God: and God's Imagination went thus to meet the Covenant in Man. Thus stood the Holy Fire opposite to the Wrath, and Consumed the uncleanness in the Humane Will, that it might pierce to God. By Moses on Mount Sinai, we see this Image also, where first the Father's Property in the Fire manifested itself, and required Man's full obedience, to live before God in Holiness, and draw near to him in purity through the Sacrifice: If not then would he devour them in the Curse through this fire: Which also was an Image, Type, or Shadow; [signifying] how the humane vanity should and must be purged through God's Wrath-fire: But Israel could not through the fire come to salvation and the Love of God, and through Moses go into the Promised Land, but through Joshua and Christ. Therefore God brought his Heavenly Substance with his Covenant into the Water-baptism, that there might be a tolerable Medium, whereby he might introduce his Love-Essence into our vanished also heavenly Substance, wherein the Holy fire might kindle itself again. Even therefore, because the humane Essence was become Earthly; that Man might bear or endure it: for there must be such a Medium, wherein the humane Essence can take hold: for in God's Holiness without a Medium it cannot take hold: the will was rend off from it. Therefore God became Man, that he might [cause to] flow in us his Deity with the humanity, that we might comprehend or take hold of him: also that the Divine Imagination might introduce and awaken itself in Man, and co-worke with the humane [Imagination]: and therefore he assumed the humanity, that he might work in us with the Deity through the Humanity. Thus with the Water-baptism, was a Glimmering Mother- holyfire, imprinted in God's Love for a Subject or Object of Divine Imagination and working, whereby Death according to the Inwardness of Man would be broken to Pieces, and a new life spring forth: As fire in wood beginneth to Glimmer, so was this Infusion or Baptising, an z Or, Unction. Anointing of the Holy Spirit, for a new Life's Oil, wherein the Divine Light might kindle itself. This is now, the Ground of the Water-baptism, to which the Holy Ghost in the inward Ground is the hand, which with the flowing forth of the Divine Love out of Christ's suffering, death, and resurrection, baptiseth with his victory: That is; He Infuseth Christ's humanity, suffering, Death, and resurrection into Man, and kindleth the incorporated paradisical Covenant with this fire, that the dry Rod of Aaron cometh to Bud forth again. For with this Infusion of the Holy Ghost, Christ is bestowed upon Man: he is hereby incorporated to Christ, and the heavenly Ens, which in Mary assumed our humane Ens, with the whole process of Christ, is put on and imprinted in him to a new Life. As a Tincture, tinctureth the Mettle, or as fire gloweth through the Iron: so here also it is to be understood concerning those that are capable of this Infusion, as it followeth further. The Third Chapter. A Briefer and more fundamental Instruction, how Man is Baptised by the Holy Ghost, with Christ's Suffering, Death, and Resurrection in Body and Soul. 1. WHen God would introduce his Covenant with the Circumcision into the Water-baptism, than the Word of the Inspoken Grace, wherein the Holy Fire of God was, First, before hand became a Man, and assumed first beforehand the Woman's seed, as our soul and humanity, that he might baptise us with the Living Covenant, which was become a Man. 2. For the Body of Man, to which the Baptism was necessary, was out of the Elements: and now if it should be Baptised, the Covenant must first beforehand give itself into an Elementary Medium, as in the Humanity of Christ, and Sanctify that Medium, that Man might through this Medium be baptised. 3. For it was not to be done only for the Heavenly Substance of Man, which vanished in Adam: in which the Covenant in Paradise incorporated itself, that it alone should be baptised; No; but also for the Soul, and for the Body out of the Lincus of the Earth. 4. The whole Man needed the Baptism: All the Three Principles of all the Three worlds in Man must be baptised: viz: The first Principle is the Eternal Nature, viz: the true Souls Life, that came out of the Word of the Inspeaking, into the Body; The Second Principle is the true Eternal Spirit; viz: the Holy Power of the Light and Love (which I call in this little Book, the heavenly vanished Ens and Substance in Adam) wherein Adam vanished, viz: the Souls will departed out from it; The Third Principle is the astral Animal Soul, Ex Spiritu Mundi, out of the Spirit of the World, with its Body out of the Lincus of the Earth, viz the whole outward visible Man. 5. This Threefold Man was wholly fallen; for as the Divine Light in the Spirit of the Second Principle went out, he was quite blind as to God, and dead as to Paradise; In this must a Divine Love- Ens be Infused again, in which Love- Ens, the Divine fire and Light might again kindle to a new Life; but if this must be done, then must the Holy Fire first beforehand manifest itself with the Covenant in the Threefold Humanity, as in Christ's Humanity, that God's Spirit might baptise us out of, with, and through, this threefold Humanity; that Each Principle in us might be baptised with its like or similitude. For the Holy Ghost Baptizeth through Christ to the forgiveness of Sins. 6. The Holy Fire of the Divine Power in Christ Baptiseth his Temple in us, which the Holy fire, viz: the Divine life in us would possess, viz: the vanished Ens of the Heavenly world's Substance, the Spirit of understanding, or of Power, viz: the Second Principle, or Angelical Body out of the Angelical world's Substance, to which Substance Christ afterwards giveth his most holy spiritual flesh for food, in which he himself dwelleth: This Divine Love in the Holy fire baptiseth this Spirit, for it is an Ens of the Holy fire, wherein it burneth or liveth: And the first Principle, viz: the fiery Soul out of the Divine Science of the separable speaking word, out of the Father's Property, is baptised with the fiery Spirit of the Father's Property, as with the fire burning Love. 7. Thus to be understood. The Soul is of the Father's Property, and in this Baptism with his Infusion into the Soul, he giveth it to the Son in his Love-fire: The Father's Property in the fire taketh hold on the Soul, first with the Law of Nature, with his Strict Righteousness, with the Eternal Birth of the fire-Ground: whereby the hard p Impression. Compressed Dead Soul in that Infusion of the fire is movable, and its hard p Impression. Compression of the false Magnetic Desire is broken in sunder and opened, in that manner, as a Man strikes up fire. 8. Thus now the Divine Light of the Great Love is in the Opened Name JESUS out of JEHOVA in the Centre of the Father's fire: When the Father's fire, unlocketh the fiery Soul, than the light of the Divine Love can shine into it, and Introduce the Love Ens into it: for so soon as the Wrath-fire unlocketh the Soul; iustantly it receiveth the Love-fire of the Son, and goeth into it; as fire Gloweth through Iron, or as a Tincture penetrateth Metrall. 9 And thus is the Soul given from the Father to the Son, and thus the Son Giveth it the Love-fire, viz the Eternal Life: for if the Father's Property did not move together in the shut up Soul, than the Soul would remain in its Impression in Eternal Death, and the Light could not be manifested in it. 10. The q Commotion or Contrition. shrill sounding and kindling of the Father's fire, is the fountains of humane Repentance, where man trembleth before sin; for in the fire-glance is the false compressed vanity of sins in the Darkness of the Soul, Manifest, and the Love-shining in, of the Son, is the Meek Love-Oyle, that uniteth and tempereth the Contrition or shrill sounding, again. 11. For the Son is in the Father, and the Father in the Son, and they baptise together, The Father with fire, and the Son with Light: after that manner as fire is struck, so that the meek Light-Glance is manifested out of the fire, and so the fire burning is wholly turned and grown into a Light Glance ● The Father's fire with its terror consumeth the vanity in the Soul, and the Son's Love healeth it again. Thus is the Baptism according to the Inward Ground of Man's Soul and Spirit, to be understood. 12. The Third Property; of the Third Principle, r Text. With. in the Water-baptism, wherewith the body of the outward World's Substance, as also the Spirit of the Constellation in Man is baptised, is thus to be considered: By the Water, viz: by the Element of the Body of Christ, the right Adamicall Man (which was created in Adam as to the Body, understand out of the outward world's Substance) is baptised, for here the Holy Ghost baptiseth, who goeth forth from the Father and the Son, his Going forth is the formation of the world, and the world is the outspoken, form Word, and the Spirit of God it is that hath form it. 13. For He is to be understood in all the Three worlds, in each world according to their Property: As in the Father's wrath according to the Darkness, he is the flame of Painfulness, and in the Eternal Light, he is the Love-flame of God: and in this world in Spiritu Mundi, in the Spirit of the world he is the formour and workmaster of every thing, in every thing according to its property: As the Seperator of the thing is, so also is the outflowne Spirit out of the out-spoken word in every thing. 14. For in the outward world's Substance, it is not to be understood, that the Spirit of its Substance, is called God, but it is the outflowne Spirit in the outspoken word of God, which with its ground standeth in the Word of God. 15. The Outflowne Spirit of the Outward Creaturely and Natural Life, is flown forth out of God's Love and Wrath, out of Light and Darkness, viz: out of the first and second Principle, as out of the Eternal Nature, out of the Speaking of the Word, and standeth with its Ground in Gods Speaking, for the Eternal Word s Or, breatheth forth that out-spoken Spirit. exhaleth itself with that Spirit into a Creaturely Life. 16. It, (that same Exhaled Spirit) is the outward Creaturely Life, in Every Creature, according to its property. It is the Soul of the Outward World, viz: the Inceptive Soul, a life of the four Elements. It's power is a fiery and lightish Constellation: What the whole outward Constellation is in itself in its power; the same is that [Spirit] alone in itself: yet as a shut up Constellation that lieth in the Temperament, and yet unfolds itself in Every Life, and maketh itself Separable, according to the life's property. t Text. By. In the Temporary Creatures with a Temporary Property, and t Text. By. in the Eternal with an Eternal Property. In Man with a temporary and [fragile] Corruptible property, and also with an Eternal. Which Eternal hangeth to the Eternal Exhaled Word (to the Eternal Exhaling): wherein Man at the Last Day, according to the visible Image, shall arise and come again, out of the Corruptibility, and be presented before God's Judgement (before The Judgement) and be put upon the Great u Or, fiery Trial. fires- Proba, where the Mortal shall separate itself from the Eternal. 17. Understand us now here rightly thus, concerning the Baptism of this Outward Spirit: The Inward Holy-Spirit of Divine Love kindleth the Outflowen Spirit, and anointeth it with Divine Power: For, the humanity of Christ according to our Outward Spirit was anointed of the Holy Ghost: and that same outward Spirit of Christ, which in Christ's Person in the Elements of the Body ruled after a humane Manner, that in the Covenant of his Testament in the Water-baptism, anointeth the Inward ground of the Water; and the anointed power in the water, in the word of the Covenant, anointeth the true Man, which in Adam was Created out of the Lincus of the Earth; and so also it anointeth the Spiritus Mundi, the Spirit of the world; viz: the right x Note. astral Soul, which at the Last Day shall come again and be tried. 18. Now understand us dear and well, it availeth us much: This Anointing of Water-baptism, is anointed with Christ's suffering, death, and resurrection; it is anointed with Christ's shedding of his blood, with which heavenly blood, he changed God's Wrath into Love, and besprinkled Death in the humane Property, wherewith he anointed the Earth, when he shed forth this his blood upon and into it: Note also: It was anointed therewith, when Christ yielded his anointed Life of the outward humanity received from us, in his Death, into this Spiritus Mundi, this spirit of the world again, and anointed that also with his Anointing in his Death: viz: where his outward mortal soul, received from us (which died on the Cross, and yielded itself into the hand of God, as into his Outspoken Word) went out of the Body into the Elements: Also: It is anointed therewith where this his outward Soul with the Eternal Soul, wherein the holy Ghost was; penetrated through Death and Hell: And also therewith, where the Holy Ghost in the Word, received this his dead astral Soul, our of death, and brought it through death with his resurrection into Eternal Life, where Gods Love anointed it with the Eternal Life. 19 This Anointing of Christ is understood in the Water-baptism as in the Covenant of God, for God anointeth in the humanity of Christ the Elements of the Body, together with the Mortal and Immortal Soul, and bringeth Christ with this anointing into his Death, and into the Wrath, and through Death into the Eternal Life; And this Anointing (wherein Christ hath overcome God's Wrath, Sin, Death, the Devil, and Hell) hath God with his Covenant of the Old-Testament ordained in the Water-baptism, and offereth it now to Every man. 20. And so now if a Man desireth it, and inclineth himself to it, as a Man, and not a Beast, than the Holy-Ghost baptiseth the inward Ground, viz: his Temple, which himself possesseth, viz: the true Eternal Spirit, together with the Eternal Soul: And the anointing of Christ, out of his humanity received from us, anointeth and baptiseth in us the true first Man Created in Adam out of the Lincus of the Earth, together with the Mortal Soul, (yet that a Man may understand the Ground herein, is that) which shall arise and live Eternally. 21. This is done through Christ's suffering, Death, and Resurrection in his bloody y Or, Fight or combat. Conflict; viz: the victory of his Death is the hand that baptiseth. Note; the right Man is baptised unto Life, and the Serpent-Grosse earthly Man, is baptised with Christ's Death and dying, so that he shall die, and leave all his evil lusts and desires to the Death of Christ, that that may kill it, and bring a new will out of the Death of Christ, out of Soul and Body. 22. The Evil Man, viz: that Serpent-Monster, is taken with this baptism (viz: where the hand of God, viz: his speaking Word itself, taketh and baptiseth) and is buried with Christ in his Death, and in that Hell, into which Christ in his dying entered: understand, into the Darkness of God's Wrath, viz: into the Abyss of the humanity: and this anointing in the Baptism bindeth and uniteth itself with the true Adamicall first Body, which was before the fall of Adam, and generateth, through Christ's victory, a new will in soul and body, which obeyeth God. 23. Thus then according to this anointing, the true Man standeth in the Anointing of Christ, and the Serpent-Monster standeth in God's wrath: and yet during this time [of life] dwell in one body, but each in its Principle, viz: in its own Property; concerning which St Paul saith; Rom. 7.20.25. Now if I sin, it is not I, but sin in the Evil flesh that doth it: Also: so than I now serve God with the mind of the anointed Ground, and with the Mind of the false flesh I serve the Law of sin. 24. And saith further: Rom. 8.1.28. Now then there is no condemnation to them that are in Christ Jesus in his anointing, which according to this purpose of God are called in the Word, or are thus comprehended in the Calling in the Anointing: where he than meaneth the right anointed Man, which in this time [of life] sticketh hidden in the z Viz: Shell. Scales of the Earthly Body, as fine Gold in a Gross stone, and yet according to the Anointing dwelleth in Heaven; as St Paul also saith; Phil. 3.20. Our Conversation is in Heaven: Also Rom. 6.15. Gal. 2.17. Shall we then that belong unto Christ be yet sinners? that be fare from us: where he meaneth the Anointed Ground, and not the bestial Monster of Earthliness, full of Evil inclinations, which standeth in the wrath of God, the Condemnation; and shall not inherit the Kingdom of God, which yet in this [life] time, hangeth to the right anointed Man. 25. The anointed Ground is the Christian, and not the outward Gross Beast: The Anointing it is, which daily breaketh the head of the Monster the Serpent, viz: the Evil Earthly will, where the Strife in Man is, where one property willeth Evil and the other Good, and that which overcometh, driveth Man on to Work: Therefore shall and must Man's Works be Judged, and every one be gathered into its barn: viz: that which is done in the power of the Anointing, into the Kingdom of God; and that which is done in the power of the Monster the Serpent, into Damnation, into the Darkness of Wrath and Death. The Third Chapter. A Briefer and more fundamental Instruction, how Man is Baptised by the Holy Ghost, with Christ's Suffering, Death, and Resurrection, in Body and Soul. WHen God would introduce his Covenant with the Water Baptism into the humanity, than was the inspoken Grace-word of the holy fire of God, viz: the fiery Love; First beforehand become Man, and took first beforehand the Woman's seed on him, viz: our soul, spirit and whole humanity, that he might Baptism us with the living Covenant, which was God and Man. For the Body of Man, to which the Baptism was necessary, was out of the Elements: and now if it should be baptised, the Covenant Would first beforehand give itself into an Elementary Medium, as in the humanity of Christ, and sanctify the same, that Man might through this Medium be baptised. For it was not to be done alone, for the heavenly Substance which vanished in Paradise; in which Substance, as in the most inward Ground of the humanity, the Covenant in Paradise incorporated itself; that the same Ground alone should be baptised: No; but also for the Soul, and for the Body out of the Lincus of the Earth. The whole Man needeth the Baptism: All the Three Principles, viz: all the Three world's Properties in Man must be baptised: The first Principle is the Eternal Nature, The Mysterium Magnum, the Great Mystery, out of which the visible world is sprung forth, a ground of the true Eternal Soul which through Gods inbreathing came into the Body: The second Principle is the true Eternal Spirit, viz: the Holy Lights-Power (which Power I call in this little Book, the heavenly Ens or Substance vanished in Adam) which vanished in Adam with the Fall, as the Soules-will departed out therefrom into Earthliness, and broke its will off therefrom: The Third Principle is the Man from the outward world's Substance, viz: the astral soul with its Body out of the Lincus of the Earth, which standeth in the four Elements. This Threefold Man was wholly fallen; for as soon as the Light in the Spirit of the Second Principle, went out, he was quite blind as to God, and dead as to Paradise, in this must a Divine Love Ens be Infused or imprinted again, wherein the Divine fire and Light might kindle itself to a new Life: and therefore the Holy Fire of the Great Love of God in the Covenant must manifest itself in the Humanity of Christ, that God's Spirit might Baptism us out of, with, and through, this Threefold Humanity; that Each Principle in us might be baptised with its like or similitude: For the Holy Ghost Baptiseth through Christ, to the forgiveness of sins. How is this Baptism of the Holy Ghost Effected? Answer: Gods holy Fire of the Divine Love power in Christ Jesus baptiseth his Temple in us, which the holy fire Life, viz: God's Spirit will possess, viz: the vanished Ens of the Heavenly world's Substance, the Spirit of power and understanding the second Principle or Angelical Ground: to which Ground Christ afterwards giveth his holy Spiritual flesh for food, wherein the true b Own very Reflect Image. Express Image of God doth Consist: The Divine Love and sweetness in the holy fire, baptiseth this Spirit, for it is an Ens of the holy fire, wherein it burneth or liveth: And the first Principle, viz: the fiery Soul out of the Divine Science of the Separable Eternall-Speaking word out of the Father's fiery Substance is baptised with the fiery Spirit of the Father's Property, as with the fire-burning Love. Understand this thus. The Soul is of the Father's Property, according to the fiery omnipotency, and in this Baptism, in which the Father cobaptiseth, He giveth it to the Son in his Love-fire: understand the Soul is of the Father's fire, become a wrath-fire: This wrath-fire with his Infusion he giveth to his fire-burning-Love: The Father's Property in the fire, taketh hold on the Soul, first with the Law of Nature, as with his strict righteousness of the Eternal Birth of the fire-ground: whereby the hard c Impressed. Compressed dead Soul in that same d Eintauchen Infusion of the fire of the Divine life, is movable, and its hard c Impressed. Compression of the false Magnetic desire is broken in sunder and opened, in that manner as a Man strikes up fire: thus a new fire of God is kindled, which e Trembling or Contrition. Commotion, or shrill sounding, is also the Ground of Repentance. Now when the Father's fire is stirred and kindled, then shineth the Divine Light of the Great sweet Love in the opened Name JESUS out of the Holy Name JEHOVA in the Centre of the Father's fire, out of the unity of God, as the Beams of Divine Grace in the Soul: for the Soul is with this Glimpse unlocked, and then suddenly the Light of Love taketh in the unlooked ground, & filleth it with the substance of Love. And thus the Son, viz: the Love of the Father, receiveth the Soul, and sanctifieth it, and throughly penetrateth it; as fire throughly penetrateth the Iron. And that is it which Christ saith: Father the Men were thine, and thou hast given them unto me: and I give them the Eternal Life: Also: Note. This is the Eternal Life, that they rightly know thee Father, that thou art the true God, and whom thou hast sent, Jesus Christ, Joh. 17.3.6. In this inshining and indwelling Light, is the New Birth, and God is Comprehended and known in the Spirit: whereupon followeth instantly the true Faith, which willeth nothing but what God will; for thus is Christ the Light of the Little World, viz: of Man, and giveth the Eternal Light-Life of God, to the Soul. And thus the Soul liveth in the Father, and yet with the Son's office is governed and sanctified, and its anxious Fire-Life is a mere Love-burning: But the Father's Concussion or shrill sounding is necessary, that the soul's fire-source may be touched, that the Soul may find what it is: for it is thereby brought into continual Repentance and humility, when the Beam of God's wrath often toucheth it, that it consider its fall, and is at no time secure: (for it hath a great Enemy near it in its flesh and blood, viz: Satan's poison) that it may no more run-on in its own will as formerly: For the Soul in this Beam of wrath trembleth before sin, and so sin is manifested in the Light: and then comes Sorrow and Lamentation over sin on a heap. And thus standeth this precious figure in the Inward Ground. For where the own will of sin is shaken through Repentance, there the holy anointing Oil of Love penetrateth instantly and healeth these wounds. Thus the Father Baptiseth with fire to Repentance, and the Son with Love, to Sanctification; and the Holy Ghost manageth the office, who baptiseth with a New life: For the whole holy Trinity baptiseth according to the Divine Manifestation; For without and beyond the Manifestation there is only One Triune God in one only Good f Substance or Essence. Being and Will, whereof a Man cannot say: the Father is wrath, this or that, but is the Triune Good Being: But according to his Manifestation, out of which the Souls and Angels, together with Every Heavenly and Hellish Being is sprung, (viz: after the Manner of the Mysterium Magnum, the Great Mystery;) from hence ariseth his Wrath or fire-source, and that from Eternity in Eternity. Note: Thus now a Man may understand the Baptism according to the Inward Ground, according to Soul and Spirit: viz: the Father Baptiseth with the Concussion or shrill sounding to Repentance with fire. in which fire, the bitter suffering and dying of Jesus Christ is impressed into the poor Soul: for the Wrath-fire which holdeth the Soul captive, is overcome and softened with Love: and this is impressed in the Soul as a victory: and the Son baptiseth with the holy anointing-Oyle of God's Love, and healeth the poor shaken Soul again: And the true Comforter the Holy Ghost, which goeth forth through Christ's Death, through Christ's Resurrection, through the Father in the Son, he baptiseth with a new Life, and giveth true Faith and understanding, that we receive and know this. The Third Property of the Third Principle, with the Water-baptism, wherewith the body of the outward world's Substance, as also the Outward Life is baptised, that is considered as followeth: By the Water, viz: by the Element of the body of Christ, the Right Adamicall Man out of the Elements, which was created in Adam, understand the outward world's Substance, is baptised: for here the Holy Ghost Baptiseth, who goeth forth from the Father and the Son, his going forth is the formation of the world, and the world is the outspoken form Word, and the Spirit of God it is, that hath form that outspoken Word. He is to be understood in all Three Principles or Worlds, in each world according to their property. As First in the Father's wrath according to the Darkness, He is the flame of painefullnesse: and Secondly, in the Eternal Light he is the Love flame of God: and Thirdly, in this world in Spiritu Mundi, in the Spirit of this world he is the formour and workmaster of Every thing, in every thing according to its property: as the Seperator or Archaeus of the thing is, from whence it ariseth, so also is the outflowne Spirit out of the outspoken word, in every thing. And it is not to be understood, that the Spirit of the Outward Substance, is called God, but it is the outflowne Spirit in the outspoken Word of God, which with its Ground standeth in the Word of God. The Outflowne Spirit of the outward Natural and Creaturely Life, is flown forth out of God's Love and Wrath, out of Light and Darkness, viz: out of the first and second Principle, out of the Eternal Nature, out of the Speaking of the Word, for the Eternal Word, hath breathed itself with that Spirit into a Creaturely, Image-like Life. It is the Soul of the Outward World, a Life of the four Elements. It's power is as a fiery and lightish Constellation: What the whole outward Constellation is in itself in its power, the same is that [Spirit] every where alone in itself, yet as a shut up Constellation that lieth in the Temperament, and yet unfoldeth itself in every Life, and maketh itself Separable, according to every Life's property. Note. Courteous Reader, this is what our Author, blessed in the Spirit of the high knowledge, indeed readily began to bring to the easier understanding for the simple, but hath not finished it, for * Anno. A. † O. 1624. in his Jubilee- year, or 50th year of his Age, he went, according to the Mystery, again, into his Grave or Magic and Mental Principle. The Fourth Chapter. Of the Outward Water-baptism by Man's hand: who is worthy to perform such Baptism? and what Baptised Infant doth worthily receive this Baptism; how it goeth with the unworthy hand, as also with the unworthy Baptised Infant. In this time highly necessary to be considered. 1. WHen God established the Testament of his holy Covenant of Grace in Paradise, out of the Type and Sacrifices, & would ordain the Circumcision into Water-baptism: then he bringeth forth a Branch out of his Covenant in a humane Manifestation, and began the Water-baptism thereby; As is clearly to be seen in John the Baptist, who was proclaimed by the Angelical Message or Embassy, and moreover of the stock of the high Priests. 2 His Incarnation or becoming Man, came not from the will of the flesh, for his Father Zachary and Mother Elizabeth, which were ancient people full of Days, who were clearly dead in the fleshly sperm or seed, where the ability of Man was clearly gone: The seed of Zachary and Elizabeth, was raised up through the moving of the Holy Ghost out of the paradisical Grace-Covenant in their now quite vanished Spermatick Property. 3. Indeed he came out of the humane Ground, but not out of humane ability, for the Anointing in the Covenant awakened it, so that their sperm, above the course and power of Natures own ability was unlocked: which Holy Ghost raised up a seed out of the humane sperm, and to that purpose chose a The Seed. it in its first beginning. 4. But the anointing of John was done in Mary's Salute, when she came to old Elizabeth, and the divine anointing stirred in her (understand in Mary) out of Christ's Incarnation or becoming Man: When Mary full of this anointing, saluted Elizabeth, than the Incarnation of Christ, diffused with the anointing through the salute of Mary in John in the Mother's womb: and not only in John, but also in his Mother Elizabeth, so that she was full of this anointing, and both the Mothers prophesied in the Spirit of this anointing. 5. And this is the Baptism of John, when as he was anointed with the Incarnation of Christ, out of Christ, and received the Baptism of the Holy Ghost out of the Covenant in the Mother's womb, so that he should be a Forerunner and declarer, that the time of the Anointing, and fullfilling of the Covenant of God, was at hand: that God hath introduced his Covenant of the anointing of Grace, into the humanity, and that the Covenant is become a Man: that God will hence forward shed forth his anointing through the humanity of Christ, through an Elementary Medium or Means, (that consisteth no more in fire, as in the Old Testament, but in Love and Meekness of Water, so that the time of Grace is at hand, wherein God hath given his anointing into the humanity. 6. And then we see that God there began no new Covenant, but only a New Ordinance: for John suffered himself to be Circumcised, as also Christ: John took the power and calling out of the Covenant of the Circumcision, out of the Sacrifices of fire, and by the command of God brought them into the Water-baptism: to signify that hence forward sin should be drowned by the death of Christ in his Love and Meekness, and no more burn in the fire, as was done by Israel in the Type. 7. Moreover we see by John, that he did not yet baptise with the forgiveness of sins, but with Repentance, viz. with the Spirit of the anointing to Repentance, which soundeth through the hearts of Men, and prepareth the way for the Spirit of Christ, which unlocketh the Doors of men's hearts and souls, that after b Viz. John the Baptist. him, the King of Glory might enter in at those Opened Gates; concerning which David saith; Open the Gates wide for the King of Glory; that the King of Glory, viz: Christ may enter in, Psal. 24.7.9. And as John witnesseth, He baptised with water to Repentance and forgiveness of sins, yet he is not Christ, but after him cometh he that hath the fan in his hand, who will baptise with the fire of the Spirit, Luk. 3.16, 17. 8. Also we see in John, that he must be the son of a Priest, who were conversant about Circumcision and Sacrifices: he must come out of the Law of the Covenant, and suffer himself to be Circumcised, and put on the Covenant, that he might with the Spirit of the Covenant and of Circumcision, begin the Water Baptism; viz: the Ordinance of Grace and forgiveness: for sin should be destroyed now no more by fire, but by Love, which God manifested in the Covenant through Christ; it [sin] should be drowned and changed by God's Meekness. 9 Therefore also, God ordained for this destroying of sins this means of the Water-baptism: to signify, that sin should be drowned in the blood of Christ, in his Love and Grace, and that Man should henceforth have an open Gate of Grace to God in the Love and Meekness, so that now with the Repentant sorrow for sins, with the c The absolution from sins. forsaking of sins he may Enter through this Gate into Grace. 10. And we see here in John, the beginner of the Water-baptism, what Man is worthy to baptise with this new Grace Covenant, viz: such a one, as also beforehand, hath been baptised with this Grace, as John was by Christ, who was Baptised even in his Mother's womb: for flesh and blood without this anointing cannot Baptism: for this Might, standeth not in the d Or, Power. authority of Man, but in Christ's d Or, Power. authority. 11. Note. A Christian, in whom is the anointing of Christ, baptiseth with the anointing of Christ, for the Holy Trinity baptiseth with the Grace-Covenant of the anointing, with Christ's Incarnation or becoming Man, with his suffering, death, and victory: Now will any baptise, they must not only baptise with the Hand and Water-baptism, but also with the Faith of the anointing. 12. An unfaithful, or unbelieving Baptiser, doth no more in this high work of the Baptism; Then the Font-stone [or Basin] doth, which holdeth the water: for though he sprinkle or pour water; and useth the words of Christ; yet he Effecteth nothing therewith, but is dumb [or dead] in the working, except the Covenant of Christ worketh and baptiseth: he is but merely a Medium or means, like a worklesse [inanimate] e Or, Thing. Substance, that doth not itself work together in this Covenant: but only doth the work, in which work God worketh in respect of his Covenant. 13. Not so to be understood, as if the work by the unworthy hand were therefore wholly f Or, Ineffectual. powerlesse: no, the Covenant of God, g Absenteth or withdraweth. severeth not itself; for the unworthy hands sake, which is but a Medium or Means: for faithful Parents, which stand in the anointing of this Covenant, and have put on the Covenant, they have the anointing also in their seed; and generate Children out of the property of their bodies and souls: now if they be baptised in body and soul, and have put on the anointing of Christ, wherefore then not also the Ens of their bodies? if they be the Temples of the Holy Ghost, (who dwelleth in them;) and eat Christ's flesh and drink his blood, so that Christ is in them and they in Christ; as Christ saith; Joh. 6.56. Wherefore then not also the fruit of their Bodies? For Christ saith indeed (Matth. 7.18.) a Good Tree cannot bring forth bad fruit, and a bad Tree cannot bring forth Good fruit: If the eye of the spirit be light, then is the whole body light: If the Leven be Holy, then is the whole Lump Holy, Matth. 6. Rom. 11. 14. John was baptised in the Mother's womb through the Spirit of Christ out of Mary's voice, as also his mother Elizabeth: and we see clearly, how it came to pass, for as Elizabeth heard the Spirit of Mary, the Holy Ghost moved in her, and also in her fruit alike; they received the Baptism of Christ out of his humanity alike, the Mother with the Son: wherefore then not also now at present, in holy Parents, in whom the anointing is, For such as the Tree is, such is also its fruit: But the Covenant in the Baptism is therefore, that every one should themselves with their own will, as a particular branch on the Tree, and as a life of their own, put on the Covenant of Christ, as through the outward Medium or Means ordained thereunto. 15. Not to understand; that a child of honest anointed Parents, which hath attained life, though it die before the Baptism, that it is not in the anointing of Christ; It hath indeed put on the anointing of its Parents, for it is existed out of their substance, out of their baptised souls and bodies substance, and only needeth, if it liveth, to enter into the Image of the visible Covenant, as a life of its own; and with its will give itself up into that which it inheriteth from its Parents: But seeing a child understandeth not this, therefore the Parents do it with their Faith, and every one of those that are called to that work, viz: the h Pathen Gossips. Witnesses or Godfathers and Godmothers, who in their faiths-desire with their Prayer i Transfer or deliver over. recommend the child to the Covenant of Christ, and present it in the Covenant of Christ to the Holy Trinity, and desire the Covenant to be upon this Child. 16. All these, both the Parents and standers by: viz: the faithful Baptiser and Witnesses, work with their faith in the property of the Child, and reach out to it with their faith the Covenant of Christ: for the will of their Faith, taketh the Child's will being without understanding, into their faith's desire, and so bear the child's will in their will, with their anointing into the Covenant of Christ, viz: before the Holy Trinity. 17. When the Baptiser sprinkleth or poureth the water upon the Child, then is his faith together in the water, and fasteneth itself in the words of Christ, who saith; Matth 28.19. Go hence into all the world, Baptising all Nations, in the Name of the Father, Son, and Holy Ghost: Upon Christ's command they Baptism Men, the Baptiser Baptiseth with the Hand, and with Faith: and the Parents together with the Witnesses, baptise with their Faith's desire, with the anointed will: they infuse it into Christ's Covenant; and Christ infuseth himself therein, with his Blood, Death, and Victory, viz: with the victory of his Death: and kindleth the faiths- Ens of the Child, with his love fire. 18. Thus the Grain of Mustardseed of the love-fire, soweth itself into the Child's Souls and Bodies Ens, as a Glimmering k Hatcher, breeder, or Ember. Mother of Divine Love: which Mother afterwards, when the child getteth understanding of its own, is more kindled through Faith, Repentance and Prayer, and becometh a high shining Light: and when afterwards the Mouth of Faith eateth Christ's flesh and drinketh his blood, than this holy Mother love-fire, attaineth holy Oil to the burning of its Life. 19 With the Baptism is implanted the humanity of Christ according to the holy Love-water, viz: the Water of Eternal Life, in which water the holy fire may burn: and with the Supper is participated the Holy Tincture in the blood and flesh of Christ, viz: the true Love-fire burning, a spiritual Anointing Oil out of the divine fire and Light, which the water of Love kindleth, viz: the Baptisme-Covenant: And though a Child be borne of Holy Parents, Note. and in the Mother's womb be clearly in this Covenant, yet it ought also to put on this Covenant in its own selfesubsisting person, in its own life's will: for this Cause, that in the flesh, Sin and uncleanness is together propagated and inherited, and therefore should itself put on this Covenant: for it ought and must itself with the Covenant of Grace break the head of the Serpent in the flesh, and therefore it ought also itself to put on Christ with his victory: For Christ now offereth himself, to itself, it ought therefore in its own person to receive him with its own will, and give its own will up to him. 20. For the Baptism is nothing else but a marriage or Contract with God l Text. auff: upon. in Christ's blood and Death, wherein Christ bindeth himself to Man with his victory and Resurrection, and placeth Man therein: And Man in the Baptism giveth up his Adamicall averse will to the Death of Christ, and desireth to die to his own will in the Death of Christ, and to rise again through Christ's Resurrection out of Christ's Death, with, and in Christ, to a new will, and to live and to will with Christ: For we are through the Baptism with Christ's victory, planted anew in the Word of God: for Man is the Outspoken Imaged Word of God, which hath brought his will in Adam from the speaking of God into an own will and speaking, and is become treacherous to the Word of God: and with the Baptism the Imaged Word promiseth and incorporateth itself again with the Eternal Speaking of God, that it will speak and will according to God: viz: God's righteousness and truth. 21. The Baptism is an Oath which Man sweareth m In or into. to God, when he renounceth the Devil and his Kingdom, and giveth up himself to God for his proper owne, viz: for a Temple of God: And though a child understandeth not this: yet the Baptiser, as also the Parents and Witnesses should understand it and introduce their faith into the child's will; and so with their introduced will in the child's will, together plunge or sink themselves down with this oath into God's Covenant through the Word of Christ upon his command in the Water-baptism: and apprehend the Command of Christ in themselves, viz: in their Faith, and so in their understanding enter into the Covenant with the child's n Or, Ignorance. not-understanding; and in the stead, and with the will of the child, in their will make such a promise to God: for this the Parents may and ought especially to do: seeing the child is sprung up out of their life and substance, as the branch out of the Stock, o Thus, so they have also power, to comprehend the will of the child in the will of their Faith, and with the will of the child to give up and bind or unite it unto God. 22. Moreover the Baptiser hath this in his power, who upon the Command of Christ standeth there in Christ's stead, and bringeth in his Mouth the Command of Christ, and baptiseth with his hand upon the command of Christ: such a one, should be the Anointed of Christ, and enter into that work through the Door of Christ, or he is but as a piece of wood, or clod of earth, standing by as an Earthly Medium, and himself doth not baptise together with his Faith, but is only an outward Instrument of the Covenant, as the Axe wherewith the Carpenter heweth: though indeed he is not altogether as the Axe that cutteth, but as the hand that holdeth the Axe: he neither cutteth nor coworketh in the work of the Spirit, but is only the outward Instrument, and doth only an outward thing: He reacheth not ●he Covenant, but only the Water, and bringeth a dead word in his life, but the office of Christ is in the command. 23. The living Word in the Covenant which there baptiseth, hath not its original out of the power of the wicked mouth, but out of the Command in the Covenant: The wicked Mouth bringeth the outward literal Word, as a Minister thereof, but the Covenant bringeth the Living Word in Power: If the Parents and Witnesses be faithful, they reach forth the child with their Faith to the Covenant, and the wicked Baptiser with his Mouth and Hand is but an Instrument to it, in that manner and way, as a Clock striketh and soundeth, and yet hath no life, but giveth notice and understanding to the Living what it meaneth: or as a wicked Man in a show of Holiness, nameth and acknowledgeth the Holy Name of God before a Holy person, where instantly the Holy Name of God is thereby stirred and becometh working in the Heart of the Holy Man that heareth it, and yet the Hypocrite in his knowledge neither understandeth it nor findeth it; and this stirring of the good Heart doth not proceed out of the wicked Mouth, and enter into the Holy Heart, but it proceedeth out of the Name of God. 24. Thus also the Holy Name baptiseth by the wicked Baptiser, and not the evil Mouth, but he must be an Instrument, that pronounceth the Holy Name, which worketh not from his pronouncing, but from the Name and Covenant, through the faithful Parents and Witnesses introduction of their Faith: Note. For the Covenant is itself a Faith [or Believing] viz: God's Word and Mouth: The Covenant baptiseth them all, that give themselves up into it, whether worthily or unworthily, whether the Faith of the Boptiser and of the Parents and Witnesses be there or not, but with great difference, as the Scripture saith; With the Holy thou art Holy, and with the Perverse thou art perverse, Psal. 18.26. Also, such as the People are, such a God they have: and as St Paul saith of the Supper; Therefore they received it to Judgement, because they distinguish not the Lord's body. 25. For where God's Love is present, there his wrath is also present: where Light is, there is also Fire: The Ens of Faith presseth only through the Fire forth into Light: The Covenant standeth firm, the child is baptised with the Covenant, the Covenant receiveth it, although there were only a wicked Baptiser, and also such Witnesses without Faith: But as the Mouth is, such is also the food in the Mouth, as the Lord saith by the Prophet; Wherefore doth the wicked take my Covenant into his Mouth, and hateth p Nurture or chastisement. to be reform? Psal. 50.16, 17. Men should not misuse the Name of God, for the Lord will not leave him unpunished that misuseth it, Deut. 5.5. He will not cast the Pearl before Swine, Matth. 7.6. The wicked Man that draweth near to his Covenant, is to God in his Covenant a Good savour to the Condemnation of Death, and the Holy is a good savour to life, 1 Cor. 2.15, 16. 26. What else can be, if there are Evil Parents without Faith, but that they also beget wicked children, for as the stock is, so also is the fruit: And now if they convert not, and through true earnest Repentance and Prayer, incorporate their fruit to Christ, and send them with faith to this Covenant, but indeed invite such wicked Witnesses or Gossips, without Faith thereunto, and there be also a wicked Baptiser, who shall baptise here? Shall the Love of God in the Covenant of Grace baptise? May it not be as St Paul saith of the Supper; That the wicked receive it unto Judgement? Now if a Man make a mock of the Covenant, how will God's Glory appear among the Scorners? there it is rightly said, With the Holy thou art holy, and with the perverse thou art perverse: If the seed be q Or, False. bad, though a Man cast it into good Ground, yet there groweth bad fruit from it, for it draweth from the good Ground, an Ens of its own likeness to itself. 27. How then may it go there, where a child springeth from Parents that are quite wicked, and also wicked Witnesses are only called to it, which stand there only for state and pride, or for humane savour, which are also for such causes called to it, whereas there is no Faith nor Good will, much less an Earnest Prayer, but only an Earthly Eucifer standeth before the Covenant of Christ, and the Baptiser is also a dead person: who awakeneth here the Holy Covenant? As the Faith is that moveth or stirreth the Covenant, such is also the Manifestation of the Covenant, and so is also the Baptism. 28. Christ saith; Suffer little children to come unto me, for of such is the Kingdom of God, Matth. 10.14. Chap. 19.13. but he meaneth children, not Wolves and Beasts: He biddeth them to come to him, and Not to bring them to him in the Devil's pride and state, with stately highminded false unfaithful People, which do but despise the humility of Christ, and scorn Love; it must be in Earnest if a Man will enter through the Wrath of God into Love. 29. Reason saith thus; What is it to the child, that it is begotten of wicked Parents and is brought by Evil People to the Covenant of Christ? Answer: Yes indeed, what is it to God, who willeth not the Death of a Sinner, that wicked Parents beget wicked children, and that a Man doth but scorn his Covenant of Grace: shall he therefore cast the Pearl before Swine? The Parents indeed know very well, that God saith; He will punish the sin of the Parents on the Children unto the third and fourth Generation, Deut. 5.9. Shall he then pour his Love into their wicked Wills, when as indeed they do not desire the Love, nor is there any Earnestness there, but merely the performance of a Custom, and they do it only with an hypocritical show without Earnestness, and withal make use of such people about it, which do but scorn the simplicity of Christ with their Pride. 30. To be conversant with the Testaments and Covenant of Christ, and to make use of them, will require great Earnestness, not only in show but in power: For the Covenant of God in Christ is made through his blood and Death, and to that End, that whosoever will partake of this Covenant and Testaments, should convert with his will and enter into Repentance, and die to the Inherited false Lust in the Covenant, through Christ's Death, and be New borne out of the Covenant of these Testaments. 31. For the Baptism consisteth not alone in Water, but in the Word of God, and in the Faith: The water is but a Medium, wherein the Word of God and the Faith, taketh hold and worketh, and without the Word of God and Faith there is no Baptism; the faith of Man must take hold on the promised Word, and in the Water these two, viz: the Faith and the Word of God bring themselves into one r Or, Essence. substance, and that spiritual substance is the Baptism, which is understood under Water: Now if there be no Faith at this work; then is the Word without Humane Substance, only in itself according to and in the Covenant, and that baptiseth Man according to the Man's Property, but Faith in the Grace apprehendeth the Grace in the Covenant and Word, and bringeth itself with the Covenant into the Water; and so then the Word of God and the Faith and the Water baptise alike. 32. For the outward Elementary water is not the Ground of the Baptism; but the spiritual Water, which is united and tied with the Word in the Covenant, and with the Faith: for the Word poureth itself forth in a Water-source of Life in s Text. Eine. great Meekness and Love, and the Faith taketh hold of this promised Word of Grace in the Covenant: This Grace in the spiritual water, comprehendeth itself with the Elementary water, after the manner as the Invisible world hath made itself visible with this world's substance, viz: with the Elements: and as the Invisible Word of God worketh by the visible, and as the visible substance of the Elements shall again go into the Invisible: Thus also in the Baptisme-Covenant, the Invisible Element, viz: the heavenly substance uniteth itself with the visible Elements of Man's body: viz: the substance of Eternity with the substance of Time: the Eternal Speaking Word of Divine Love with the Outspoken t Or, Form. Imaged Word of the Humanity. 33. For the Pure Element, according to the holy spiritual World, out of which the four Elements are sprung forth, is that which baptiseth through the four Elements of Man's Body: The true Man created in Adam, which sticketh in the Gross husk of the four Elements, that is baptised to Eternal Life, for the Pure Element soaketh or Infuseth itself again into the vanished Image of Man, which Image was out of the Pure Element, but vanished in Adam; And to that End God hath u Or, Instituted. ordained his Covenant in the Water Baptism: and there belongeth now Faith to it, and Repentance to this Receiving: for Repentance is an unlocking or stirring of the hidden shut up things of Man, whereby the Inward Spiritual desire, viz: the Spiritual Mouth to such Receiving, is opened: and Faith is the Opened Mouth which taketh in the Holy Element. 34. And although a child without understanding cannot do this, yet those with their Faith should do it, who baptise, and the rest that are present at the Baptism, for their Faith must comprehend itself in the child's will, for the child hath not yet a willing, neither to Good nor Evil, but their Faith comprehendeth itself in the child's Life, viz: in Soul and Spirit: which may well be, being all souls, have their original from One, and so they are in the Centre, one only Ground, viz: in the Word of God, out of which the Soul hath taken its original, and wherein they all stand together in the Ground, for this Comprehending in [the child] is nothing else, but to introduce their love-will into the child: and although a Man cannot do that in his own power and Might, yet if the will of Man comprehendeth itself in God's Word and Promise, and taketh hold of the Promised Grace, together with the command that we should do this thing, then is the Possibility there: For the Promised Word giveth and worketh the ability in Man's Will, and giveth the Deed: Gods will taketh Man's will resigned up to him, and doth it through his Might with Man's will. 35. Therefore say I, it is a dangerous thing, to baptise children without the Faith of the Parents, and of them that Baptism, and the rest that are present to the work: The Scripture saith, Heb. 11.6. Without Faith it is impossible to please God: But this Faith is not a History or Knowledge, that a Man only give assent to it, and believe that it is God's work: No, it is an Earnest, desireful coworking, a pressing in to the Promised Grace, an Earnest consideration of our inherited sin, and of the Great earnestness of God, and how he through this Grace-Covenant receiveth us again as children, and poureth his Grace into us with this work. 36. Those that are present should with Great humility and * Turning into God. inversion to God, with Earnest prayer, apply themselves to this Covenant, and well consider, what they there purpose to do, for they stand even before the Covenant of the Holy Trinity, before God's open Face, and have to deal with God and Man, and should well imprint in them the bitter sufferings, and dying of Jesus Christ: into which a child is baptised, of which they are coworking Witnesses according to the Faith: and not stand before this Covenant, as a Whore before a Glass, with proud Hearts, as if it were a worldly honour which a Man should make use of, about it: such People which have no understanding and Faith towards it, and only come to it with proud hearts, are not y Or, Furtherance. profitable to this Covenant, but a hindrance, they hinder others, who Gape upon the Pride and bravery, and therewithal forget the Earnestness. 37. And although the Baptism may be performed without such Persons, through the Parents and the Baptisers Earnestness and prayer; yet the Christian Church hath so ordained, that living Witnesses should be present, which with their prayer attend this Earnestness, and it was well ordained: but it is come to such a Misuse that it were many times better that such children of Infidelity were not present: for, the Devil belongeth not to this work: Now if the Devil have the chief Dominion in a Man, what is then such a Man profitable at it? As is mentioned before; The Funt-stone or Basin, and the unfaithful Stander-by is one as good as the other, but that the Proud Man is a hindrance to others. 38. The Baptism is a substantial working, not a mere sign or z Or, signification. symbol of the Testament of Christ: The Holy Ghost baptiseth the Soul and the Spirit, from Christ's blood and Death, with his victory: and the Holy Element of the spiritual Water baptiseth the Body of the four Elements to the Resurrection of the Dead, and baptiseth the Serpents Ens, and awakened introduced Poison to die, [or for Dead]. 39 It is a substantial working Infusion of the Covenant of God: therefore if the Infant baptised should worthily receive it, there must be Earnestness: A Christian, who is a Christian in Christ, Note. in whom Christ worketh, liveth, and * Text. Is. dwelleth, he should Baptism; for he must enter into this Sheepfold by the Door of Christ: viz: through Christ's Spirit, and not climb up otherwhere, else he is a Thief and a Murderer, and cometh only that he may rob and steal the honour of Christ, Note. and deceive Men, he should be A true Shepherd and not a hireling: Hear availeth no babbling and making a show, but there must be Earnestness, for it is an Earnestness with God: All Jangling and disputation about this work, is an unprofitable thing, and moreover hurtful, Men should lay hold of it with Earnestness, and follow the Command of Christ, and believe what Christ hath said. 40. There belongeth no more to this work, but Faith and Water, and Earnest Prayer in true Repentance, with such a Will, that one Man would help to release another from Death, the Devil and Hell, and (help) to introduce him with himself into the Kingdom of God: that is the whole process that belongeth hereunto: Every one that is a true Christian in Christ, Note. is worthy to be a Slander by and present at this work: but he that is not such a one, is unworthy, whether he be Baptiser or Stander-by, one as well as the other, there is no respect of Persons with God: In Christ we are ONE, He is the Stock, we are the Branches: He worketh his work through his fellow Members, as the Stock of the Tree generateth its fruit through its twigs and Branches: The Stock useth no strange Tree for its Twigs, so also Christ only useth his Members to his work of his fruit. The End of this first little Book Concerning The Holy Baptism. The Second Book, Concerning The Holy Supper of our Lord Jesus Christ; What kind of Participation it is, and how that is to be understood. Also concerning the Contention of the Learned about Christ's Cup: what they do about it, also what is to be held concerning it. Wherein Babel, the Great City upon Earth, with her form and Wonders, together with the Antichrist, standeth quite naked and manifest. To the Comfort of the simple Children of Jesus Christ, and to the building up of the true Christian Religion, in this confused troublesome Time. All very Earnestly and sincerely discovered from the knowledge of the Great Mystery. LONDON; Printed by M. S. and are to be sold by H. B. at the Castle in Cornhill. 1652. 1 COR. 11.28. Let a Man Examine himself, and so let him Eat of this Bread and Drink of this Cup. An Intimation or Instruction to the READER. THough indeed I here dive and search sublimely and Deep, and set it down very clearly, yet the Reader must be told thus much, that without the Spirit of God, it will be a Mystery to him, and not apprehended. Therefore let every one look well to it, what he judgeth, that he fall not into the Judgement of God, and be captivated by his own Turba, and that his own Reason distract him; this I say, meaning well, and give it to the Reader to Ponder [in his Mind]. JACOB BEHM of Old Seidenberg. The Contents of the Chapters in this Second little Book, Concerning the Holy Supper of Jesus Christ. 1. OF the Ground of the Old Testament, how this Testament was clearly in the Type among the Jews. 2. Of the Supper of the New Testament, how the Type is come into Essence [or Substance]. 3. How the Disciples did eat and drink the flesh and blood of Christ. 4. Of the difference in the Participation of it, what the wicked receive with this Testament: and how a Man should so prepare himself, that he may be truly worthy. 5. Of the Contention and Strife in the high Schools or Universities, about Christ's Testaments: how that Strife that hath filled the face of the Earth, is a vain and very hurtful thing, and ariseth in the Anger of God, from the Devil's desire and will, whereby all brotherly Love and unity is destroyed, the highly precious Name of GOD blasphemed, and the Holy GHOST in his Divine Wonders is Judged and despised by Reason. The First Chapter. Of the Ground of the Old Testament; how this Testament was clearly in the Type among the Jews. 1. WHen God sent Moses to Pharaoh, and commanded him, to let the Children of Israel go into the Wilderness and sacrifice to him, and Pharaoh would not do it, than God sent great Plagues and punishments upon him; and lastly, the a Stifling. destroying Angel, which slew all the firstborn in Egypt; and there he commanded Israel the Passeover, or to slay and eat the Paschal-Lamb, viz: a Lamb of a year old, and besprinkle the Doors and upper Posts with the Blood thereof, that the slaying anger should there b Pass by. pass over, and kill none in the House, Exod. 2.12. 2. Which was a Type of the New-Testament, [showing] how the Posts and Doors of our Life should be sprinkled with the Blood of the Lamb Christ, that God's Anger in soul and body may not swallow us up into his wrath: And as they must Eat up that Lamb wholly or quite and leave nothing over, so would the Lamb Christ, give himself in his Testament wholly for food to his Christendom, and not divided; and would besprinkle the Posts of our Life with his Blood of Love, that the destroying Angel in God's Anger might not take hold of us and slay us. 3. Also we have an Image or similitude thereof in the Unleavened Cakes, which they must Bake and Eat, [showing] that they should through this Paschal-Lambs Figure, which signified Christ, be a New and sweet c Dowe. Lump, when they should eat the right Paschal-Lamb Christ, in his Testament: all which was a Figure of the New Regeneration: [signifying] how the same should be borne through the right Paschal-Lamb Christ, 1 Cor. 5.7. and how the same (New Birth) would Eat the sweet food of the Divine Grace. 4. This is a Powerful Figure of the terrible Fall in Adam, and then in the New Birth or Regeneration in Christ, for in Adam the first Birth, viz: the first Angelical Life, was slain by God's Anger, and by the Grace-Covenant in Christ, was the same brought back again, and spoken [or inspired] into Adam and Eve: thus now the Spirit of God signifieth by this figure of Moses in Egypt, how that same inspoken Grace should be fulfiled with heavenly and divine Substance, also how Man should be d Smeared or streaked. marked and sprinkled by that Mark, viz: by the blood of the Lamb of God: and how God would give him the substance of his sweet Love for food, whereby the Natural foulish fire-Life should be again quickened, and attain a Divine Ens in its Lifes-Essence, and thereby be transmuted and changed again into the Angelical Image. 5. Also we see this Image very clearly in the Sacrifices of Israel: How they must slay and sacrifice Beasts and burn the Fat: For when God gave the Law to Moses, that Israel should live in full obedience in the Covenant of this Law, than he gave him also the figure, [showing] how this Law should be fulfiled, and how Man should be e Released or reconciled. attoned from Sin, and the Anger of God: as we may clearly see this, in the * Levit. 8.14, 15, 16, 17, 18, 19, 20, 21. third Book of Moses in the Eighth Chapter, where the Image of the reconciliation or atonement standeth. Where it standeth thus. s Sacrifice. And Moses caused an Heifer to be brought for a Sinne-Offering, and Aaron with his Sons laid their hands upon his head: there it was slain, and Moses took the blood, and with his finger put it round about upon the homes of the Altar, and g Cleansed it from sin. cleansed the Altar, and poured out the blood at the foot of the Altar, and sanctified it, so that he made an atonement on it: And took all the fat upon the Inwards, and the Kall upon the Liver, and the two Kidneys with the fat on them, and burned it upon the Altar: But the Heifer with his hide, flesh, and dung, he burned with fire without the Host, as the Lord had commanded him: And brought a Wether or Ram for a Sacrifice; and Aaron with his Sons laid their hands upon his head, and it was slain there: And Moses sprinkled the Blood round about upon the Altar, and clavae the Ram in pieces, and burned the head, the pieces and the Rump: and washed the Inwards and the legs with water, and so burned the whole Ram upon the Altar; this was a sacrifice for a sweet savour, a fire to the Lord as the Lord had commanded him, Leviticus 8.14, 15, 16, 17, 18, 19, 20, 21. 6. This is a true figure of the Sacrifice of Christ with our assumed humanity: how he hath offered our humanity, through the sacrifice of his body, to the Anger of God, and how God in this sacrifice, hath smelled his sweet love in the Humanity of Christ, and reconciled his wrath in the fire. 7. The Figure of Christ standeth thus. * Levit. 8.10.11.12. When Moses should make this sacrifice, he took first the anointing Oil, and anointed the h Tabernacle. dwelling place, and all that was therein, and sanctified it, and sprinkled therewith seven times upon the Altar, and anointed the Altar, and all its implements, the Laver with its foot, so that it was sanctified; and poured the anointing Oil upon Aaron's Head, and anointed him, so that he was sanctified. Moses standeth here in the figure of God, and Aaron standeth in the figure of Christ according to our Humanity, and the Heifer standeth in the figure of the earthly, perished Adam, according to his Bestial property; and the Ram standeth in the figure of the true Man created in Adam [showing] how the same should be offered up to God again in the humanity of Christ: Moses anointed Aaron, that is, God anointed our Humanity in Christ with his highest Love, viz: with the substantial Wisdom, and Divine substance in the Name JESUS. 8. And that is it, that Moses first anointed the Tabernacle, which signifieth the Body of Mary, in which GOD became MAN, and therefore the Angel called her the Blessed among all women, Luk. 1.28. For God first sanctified the Tabernacle, and sprinkled with his anointing oil of Love upon all the seven properties of the Natural Life: which life in the humanity of Christ, the Altar of Moses signified, which God anointed, when JESUS assumed Man's Life: The Laver with its foot signifieth: How God hath anointed the humane Hand or desire in the humanity of Christ, with which he should do wonders: The anointed Head of Aaron signifieth, how the humanity of Christ, viz: our humane Science, should be anointed with the Holy Ghost. 9 This, God set forth by Moses in the Type; for when Moses had anointed Aaron together with the Tabernacle and the sons of Aaron, and established the whole business; then he caused a Heifer to be brought for a sinne-offering: which Heifer signified the Gross Earthly Man impressed through Adam's Lust: On this Heifer must Aaron and his sons lay their hands upon his head, which signifieth, how God in Christ, and then the Priests or Pharisees would lay their hands upon our, in Christ assumed, Mortal humanity and flay that is put to death, our humanity according to this World's Substance: and how his humane Blood should be sprinkled round about on the Horns of the Holy Altar, with the finger of God, viz: as with the laying hold of God's Anger: and how God would thus cleanse his Altar in the Humanity; upon which Altar, viz: the humane Life; should holy Sacrifices be offered to God again. 10. But that Moses did burn the fat of the Liver and Kidneys, upon the Altar, signifieth, that our true Adamicall Man out of the Lincus of the Earth, according to its right Inward Ground, should not be cast away, or thrust out from God, but be kindled in the fire of God's Anger with the fire of Love, and be offered to God. As this than was done in the humanity of Christ, when he sacrified our humanity to the Anger of God, but yet did introduce it with his Love through Death into Life, as out of the fire there springeth up a clear Light, as out of thefire dying, a new Life, which consisteth in power and Love. 11. But that Moses did burn with fire the Heifer with his hide, flesh, and Dung, without the Host, and only sprinkled the blood of the Heifer upon the horns of the Altar, and kindled the fat, it signifieth, that the gross bestial body of our flesh with skin and bones, shall not come upon God's Altar, and inherit the kingdom of God, but it shall be consumed with the Essential fire of the Earth without the holy Fire of God: as Moses must burn the Heifer without the Host, so also should and must, the Gross bestial Man be burnt up without the City of God, viz: in its own Principle, by that same Nature-fire: as it is done before our Eyes: But this Earthly Man's Blood, wherein the astral soul ●●veth, should be sprinkled upon the Horns of the Altar: which signifieth the right Man created in Adam out of the Lincus of the Earth with the right Astrum, whose blood or power shall come again at the Last Day: that same blood was in Christ's humanity, with the inclusion of the Heavenly blood, sprinkled upon the horns of the Altar in his suffering and dying on the i Note. Tree of the Cross; for a sign, that our blood, after a right humane manner, is with Christ come upon God's Altar, and that God in Christ hath therewith Marked us in the Eternal Heavenly Altar. 12. But that the other blood must be poured at the foot of the Altar, signifieth, that our humane blood, wherein our outward humane life consisteth, which here dyeth, is in its dying poured out at the foot of the Altar, viz: into the [four] Elements, and reserved to the bringing again of the first true Man, that the right life shall be kept at the foot of the Altar, that is, in its own Principle, as in Mysterio Magno in Spiritu Mundi, in the Great Mystery in the Spirit of the world, till God shall purge this Altar of the four Elements, and bring forth again the same pure virtue and power of the blood, together with the Elements, and bring them into the Temperature, and so then the humane blood shall again come to the Soul, according to the property of the Spiritual World. 13. For this cause must Moses and Aaron in the figure power out the Heifers blood at the foot of the Altar: for God had not to do about the blood of Beasts, but he set forth the figure of Man's restoration, and signifieth under it, that We Men according to the outward Gross Earthly Man were but such Beasts, which Gross bestial property had swallowed up the true Man into itself: Thus he signifieth, how he would with his power bring again and new Generate that same inward devoured Ground: And as the power and virtue of our Mumia, of the oily property shall be kindled again through the fire of God, as Moses kindled the fat; so shall the power of the inward Ground, here even in the time of this life, be kindled with the Divine fire, and burn upon God's Altar, which through the Unction or anointing of the Spirit of God should be done in us: Even as Moses kindled the fat, so should also the spirit of Christ kindle our Inward Ground even in this [life's] Time: And when this comes to be done, then should the Heifer, viz: the beast-Man be slain; that is, he should be daily Mortified, and with his will and bestial desire be cast forth without the Host of God: for he is but Earth and a Beast, and not fit for the Kingdom of Heaven, Joh. 6. 14. But the Ram now signifieth the right anointed Man in the humanity of Christ, as also our inward Ground, which with Christ's anointing in us becometh living again. As God through Aaron's sons, viz: through the high Priest, would lay the hand of his Anger upon it, and slay it, that our humane will might be slain; so shall in this slaying the blood of this Ram, viz: the right humanity, be sprinkled every where upon the Altar of God, and the humane will shall be split in pieces, and quite forsake the own will, and the Head, viz: the humane senses or thoughts be kindled with God's fire: Even as Moses kindled the Head of the Ram, as also the pieces and the Rump, so must also our humanity in Christ, be washed with the water of Love, and afterwards be sacrificed upon the Altar of God, viz: on the Tree of the Cross. 15. Note. But that the Ram must be kindled with fire, Note. and be offered to the Lord, for a sweet savour to the Lord: therein Lieth the Great Mystery: The Ram is the right Man Created in Adam, which Christ, as the Word, or the power of God, took on him, from our Adamicall Humanity, in the Body of Mary: and signifieth by the Ram, that God in Christ would thus anoint our right Adamicall Humanity, with the holy anointing Oil, and bring it to God again. 16. But seeing the humane will was departed from God, and had brought itself into Earthly bestial Lust: therefore should this Ram, viz: the Humanity of Christ be kindled with God's fire of Anger: for the Anger of God was become manifest in the humanity: and therefore God anointed first the humanity with the Spirit of his Love in Christ's humanity, and afterwards offered this Ram, viz: the right Adamicall humanity to the fire of God, that in the Anointing of the Love-Oyle, the anger-fire might be kindled, and the anger fire in the anointing of the Love, viz: through the Oil of its holy substance, be transmuted, and wholly turned into a Love burning. 17. For our humane soul was become an Anger fire, viz: an Enmity against God, and therefore thus God reconciled it in the Love of its substance: That is, God's anger in the humane life was thus econciled, for God's power smelled, or thus drew, in the fire, the humane life again into the Eternal Word, viz: into God. God's Anger-fire was the Mouth, which received the humane Life again into it, and swallowed up the humane averted will into itself. 18. But when this Great love had given up itself into the humane Life in Christ, then was God's Anger-fire with its devouring in the soul's fire, turned into mere Love, viz: wholly into a Love-fire: and thus Death in the fire of God's Anger, which holdeth the soul captive with its Impression: wherein the soul was a darkness, viz: a dark fire; was broke open, and again turned into the Light Life. 19 And that is it, which God with this Sacrifice sets forth in a Type, of the Coming of Christ: for Moses saith: This was a sweet savour to the Lord: Now God doth not savour the bestial Life; for that shall not inherit the Kingdom of God: God's business which he had to do by Moses, was not about the Ram and the Heifer, but he set forth the humanity under them before him: God's Imagination went into the Humanity in his inspoken Grace-Covenant, viz: in that inspoken Grace word of Love, which stood as a Goal or Limit in Man, even unto Mary, where it manifested itself in the Humanity: Into this went God's Imagination, and Man's Imagination went into this Type, viz: into the Sacrifice in the fire: Thus went also the Incorporated Grace-Covenant with Man's Imagination into the Sacrifice of the fire, as into the Type [signifying] how Christ should reconcile God's anger in the humanity. 20. And thus was the humane will in the Type of Christ ransomed in the fire; for the Incorporated Grace-Covenant, went with the humane desire, in their prayer (which through this Sacrifice in the fire pressed into God) together into the fire of the Sacrifice, and reconciled (that is, destroyed) the Earthly Bestial property of the humane will, in the fire, with the Love: For with the fire God form an Image before him, as a substance, in which fire substance God's fire Imaged itself, and reconciled the Elementary fire in Man: his Eternal Love-fire, savoured the humane will, through the incorporated Grace, through that Medium of the fire, for Moses had holy fire, wherewith he kindled the Sacrifice. 21. Thus was the Elementary fire of Man reconciled in the Holy Fire, and yet must a Bestial Medium, viz: Beasts flesh, come into the Holy fire of Moses, seeing Man was become Bestial: that the bestial kind be burned away in the Holy fire through the Father's anger-fire; and that God's Love-fire might kindle the humane soule-fire in its introduced desire in the Sacrifice and so God's desire in the Word smelled Man's desire through the fire; for in the fire, the Bestial vanity of Man's will, burnt away in the anger-fire: and so then the clear humane will, pressed into God's Love-fire, as a sweet savour: for the incorporated paradisical inspoken Grace, pressed with the clear will of Man, into God. 22. And that is it which Moses saith; It was a sacrifice of a sweet savour unto the Lord: For God desired to smell nothing there, but only Man's will, viz: the humane Life, which before the times of the world, was in the Word of God: indeed without Creature, but yet in power, which was inbreathed to the Created Image: That same did God smell through the Sacrifice in the Ens of Christ viz: through the inspoken Grace, and reconciled the averted will through the Grace in the Fire, so that the humane will became divine again: and brought (1) the humane Life's fire, and (2) Gods Love fire, into one fire, as into one lives burning: and that was a right Sacrifice of Reconciliation, or sinne-offering, when sin was offered to the fire of God's anger to be consumed. 23. And thus also the bestial flesh, which they offered and ear afterwards, was sanctified to Man: for God's Imagination in the Covenant went thereinto; therefore Moses calleth it; Holy Flesh: also, Holy Bread, such was the Show bread, sam. 21.6. Matth. 12.4. All which, stood in the Type [signifying] How that same incorporated power of the Grace-Covenant, would manifest itself with Heavenly Substance in Christ, and give it for food of the humane soul, viz: to the soul's fire: in which food, the soules-fire should be turned into a Love-fire. 24. For in the Old Testament this sweet Grace Covenant gave itself into the Sacrifice of the fiery soul's desire, for sood, as to the Souls Mouth in the fire: For the Soul, viz: the Soulish Faith's Mouth, did in the Sacrifice of fire, eat of this sweet Grace, not in the Substance, but in the power, upon the fullfilling that was to come, till the power was manifested in the flesh: But their Body did under it, eat of the blessed bread and flesh, Note. wherein also the power of the Grace, viz: the Imagination of the Covenant, was. Thus the Jews did eat Christ's flesh and drank his blood in the Grace Ens, in the power, in the Type; where the power was not yet flesh and blood: but yet that same word of Grace, which afterwards became Man, was therein. 25. But when the time came, and was fulfilled, that the same incorporated Word of Grace (which received their Soul in the faiths-desire in the fiery Essence) became Man, than it gave itself to this faith's Mouth, viz: of the fiery soulish Essence, according to the Divine and humane property, for food: Of which we will here following writ more at large, and set down the true Ground, how Christ's flesh and blood it to be eaten and drunk: not out of a Conceit or Opinion, but out of the Ground of the Scripture, and true certain knowledge through God's Grace. The Second Chapter. Of the Supper of the New Testament, how the Type is come into Substance. 1. WHen the time was fulfiled, that this Grace-Covenant should manifest itself, and assume the Humanity with Soul and Body, than the Type ceased; For the Anger-fire of God in the Soul and in the flesh of Man, was together a Or, Immodeled. imprinted in the Substantial Word, viz: in the Divine Ens: which Divine Ens out of the Divine power, assumed also the Divine Ens of Adam, which vanished as to the Kingdom of Heaven, viz: to the Holy Working Fire, when the Soul Imaged itself into Earthliness; and made it living, that is burning in itself again, through the Holy Fire, where then the Divine Sacrifice in the fire was manifested in the Humanity. 2. For the Soul was of the Father's property, according to his fires might, and was become a mere fire of Anger: This the Father gave to the Son, as to the Manifested Grace-Covenant, and brought the Father's Anger-fire in the Soul, into the Son's Love fire, so that the Father's anger-fire and the Son's Love fire, in the humane Substance stood in one Ground: the Love-fire became Substantial, that is, a heavenly flesh, and gave itself to the anger-fire of the Father in the humane Life's property, for food to a fire-burning, after the manner, as a Man putteth a pleasant Oily Balsam to a fire, and then the fire in its burning giveth forth out of itself, a pleasant smell and virtue out of this Balsam Oil. 3. Thus the Father now smelled this pleasant savour in the Humanity in the Souls fire, which savour he formerly smelled in the Sacrifice in the Type: for Christ was now the right high Priest, which offered to God his Father the acceptable Sacrifice of the sweet savour in the Humanity, and reconciled the Anger in the Humanity: The Altar of God upon which Moses sacrificed, was now in the Humanity of Christ, who offered up to God the sweet humanity out of the heavenly Ens, with the Adamicall humanity into his Anger-fire, which burned in the Adamicall humanity: Sin in the Adamicall flesh was destroyed through the sweet heavenly flesh: viz: through the Substantial Word of Love, through JESUS, viz: Gods greatest Sweetness. 4. God brought the Sacrifice of Moses, viz: the reconciliation in fire, into the humanity, and made of Moses, Christ; viz: the right high Priest, who with his holy blood besprinkled the Altar, viz: the fire- Life; as Moses did with the blood of Beasts in the Type. 5. And we see this Eminently in the Supper of Christ, which when at last he would enter into his sufferings, and kill sin in our humanity, with the substantial Love fire in his blood, then at last he Eat the Paschall Lamb with his Disciples: for he had given himself up into the Type with his Grace-Covenant, with the heavenly flesh, and would fulfil the Type with the flesh of Love, and bring forth the Adamicall humanity through Death; viz: through God's Anger, through the enclosure of the Adamicall Life into God's Love-fire, and break open the Prison of Death. 6. So now in the Type of the Paschal-Lamb he began the New Testament, viz: the fullfilling of these Types: and lead his Disciples to the Sacrifice of the New Testament; viz: to the Altar of God, in his flesh and blood, that they should eat the fullfilling of the Old Testament in the Sacrifice of the New Testament: for he brought the Old Testament, viz: the figure, into the New, viz: into his flesh and blood, which was the Sacrifice of reconciliation for the sins of the World; and gave them the b Or, Reconciliation. atonement in his flesh to Eat, and in his blood to drink. 7 For the reconcillation should be no more done in fire, where the Father's anger burnt away the vanity in Man's Faith, but it should be done in the Love-fire, in the flesh of Christ: they should now with their faith's desire, viz: with the fiery life's Mouth of the soul, eat and drink the reconciliation with Christ's flesh and blood: No more with Faith in the Type, but in Substance, no more in power without Substance, but with Substantial Divine and humane power, wherein the humanity of Christ himself should be the Paschal Lamb: Not Deity without Humanity, but Deity and Humanity alike. 8. For the Paschal-Lamb must be eaten quite up, and so also he would not give them only a piece of his humanity, but (Note) gave himself to them wholly and altogether, into their soul's fire-mouth, viz: into the Faiths-desire: The souls fiery Mouth was now the fire of God which devoured the Sacrifice: as common fire devoureth Oil, and giveth a clear light out of its consuming: Thus also Christ gave to his Disciples, viz: to their faith's desire, understand, to the fiery Mouth of the Soul, as to the true Life; his heavenly Body and his heavenly Blood, in that manner and way, as the heavenly Ens in the limit of the Covenant gave itself, into Mary, into the vanished Ens, and became one Person, wholly undivided. 9 Note; He gave his whole heavenly humanity to them into their Adamicall Humanity, understand to the paradisical Ground: for every Life desireth an Ens of its likeness, viz: every fire desireth an Ens for its burning, which is like that fire. 10. The foolish fire-life was become dark through the Impression of Death, and therefore needed a light Ens, out of the Divine Light, as a Substance of Light: as a holy anointing Oil: wherein the dark painful Souls fire changeth itself into a Light- and Love-desire: This now conceived upon Christ's Altar, viz: out of Christ's humanity, the Substantial Love, viz: the Substantial Wisdom of God: that same fire in this Substance was the Name and the power JESUS, viz: Gods greatest holiness, which changeth the Souls fire into a Light: whence Christ said; He was the Light of the world, Joh. 8.12. For in his power, hath the Soul again attained eyes of Divine Light, so that it beholdeth God again. 11. And as a Man giveth Oil to common fire, out of which ariseth a Light, so in like manner is to be understood concerning the dark Souls fire; which receiveth into itself, Christ's heavenly Ens of the Divine Substantial Love, in this Testament, and kindleth again, the vanished even heavenly Ens in Adam, and burneth in its likeness: wherein the Kingdom of Heaven, viz: the City of God is again unlocked, where the Divine Light in that same unlocked paradisical Ground shineth again: which is the City of God in Man, where the Holy Ghost dwelleth; of which Christ saith; He that Eateth my flesh and drinketh my blood, he continueth in Me and I in him, Joh. 6.56. 12. In this paradisical unlocked Ground, Christ, viz: the Divine Love- Ens, continneth dwelling in the Light: for the power in the Light is the Divine Ens, viz: the Supernatural heavenly flesh, a Tincture of Life, which Tincture tinctureth the Soul, and giveth the heavenly fire-Glance to the Soules-fire; But yet that a Man may rightly understand it: The Soul is the Father's fire, which receiveth into itself (viz: into its fiery desire) the Son's Substantial Love, viz: the holy Love-fire, which hath turned itself into the humane Tincture, viz: into flesh and blood, understand, into that same humane Life's power: Thus is the changing of the Souls Will Effected. 13. Thus we see first this figure in Moseses Sacrifice of reconciliation, that the Soul, viz: the Faith's desire of the Soul brought itself into the Sacrifice, as into a Substance, and with the Substance went into the fire, where the reconciliation through fire, was made in the introduced Covenant of the Love-fire, in that manner and way, as the Substantial Love of Christ should give itself up into the Soules-fire, wherein God's anger did burn, for food and reconciliation: Secondly, we see also by Moses, not only how the Soul is ransomed from sin through fire, and with the Love in the Covenant became fed with the holy fire of Grace, but they blessed also the bread and flesh through the reconciliation of the Grace-Covenant, and did eat the same, viz: the holy bread and flesh, as God also commanded them. 14. Which signifieth the Oral eating and drinking of the Substantial Grace; where not only the Soul is fed, but (Note) also the right Adamicall Man, which shall arise from Death again: for the Earth was cursed through Man's sin, and Man must from the Curse of God's anger Eat of the Earthly fruit: but with this Sacrifice and blessing of the Covenant, God erecteth now a new blessing, so that Israel did eat of Blessed food again, where the Grace pressed through the Curse again, as the Sun presseth and penetrateth through Water. 15. All which was a Type of the Testament of Christ, which would not only feed the Soul with Substantial fiery Love; But (Note) also the right Adamicall Body: and that when he would ordain his New Testament under Bread and Wine, [signified] how the inward Grace of Love would press through the outward Man, as the Sun penetrateth through the Water, or as fire penetrateth through Iron. 16. And by the Oral eating and drinking of his New Testament is signified the Paschal Lamb in the Old Testament, where the Grace-Covenant of the Divine blessing gave itself into a visible Elementary Substance, viz: into a Medium, wherein the humane Body received the Grace: And it points at the New Testament, where Christ, viz: the Substantial Grace, would with his Love, with the power of his flesh and blood, of Divine and humane property, give himself into his fellow-Members the Christians, through an Elementary Medium of blessed Bread and Wine for-foode and drink: wherethrough, the accursed Body out of the Lincus of the Earth, (which hath eaten the Curse into itself) is blessed again. 17. This we see clearly by the Last Supper of Christ, that Christ with the Institution of the New Testament, would not ordain any strange or new thing, but only fulfil the Old Testament; and with the Substantial Grace, which in his Soul and flesh was become MAN; give himself up into the Covenant of the Old Testament: and himself be the fullfilling, viz: the Paschal Lamb, and the Holy bread and flesh, wherethrough our right Adamicall Man is to be blessed: For he first eat the Paschal Lamb with his Disciples, and incorporated himself with them in the Covenant of the Old Testament: and washed their feet for them: Afterwards he took the Bread, gave thanks, and broke it, and gave to them, and said: Take and Eat, that is my body, which is given for you: In like manner also he took the Cup after the Supper and gave thanks, gave to them and said: Drink ye all thereof, that is my blood of the New Testament, which is shed for many for the forgiveness of sins: I say unto you, I will now henceforth drink no more of this fruit of the Vine, till at the day that I will drink it new with you in my Father's Kingdom, Matth. 26. Mark. 14. 1 Cor. 11.23. 18. This is now the true Ground, and signifieth first how the sweet Grace of God's Covenant, hath given itself up into our humanity: and secondly, how that same Grace-Covenant, (which in the Old Testament with the Sacrifices and Paschal-Lamb, gave itself to Israel under that same food for a blessing,) doth now with the assumed humanity give itself to Man also under a Medium, viz: under Bread and Wine, to be eaten and drunk: and Thirdly: how he would not take away the first Covenant, and begin some new thing; but how he himself would be that very Grace-Covenant, and now present himself as a Man, and now give himself into Man after a Divine and humane way; that as they had participated of him heretofore, with his Grace in the Covenant, in the Sacrifice, in a spiritual way in power, through a Medium, so now they should participate of him also in a corporeal and spiritual way through the Medium of Bread & Wine, and Substantially participate of that same incorporated Grace in the Covenant. 19 For the cause was this; that he would give himself to them to be participated both in a humane and also in a Divine property, alike; that they should participate of the Grace (which had given itself into the humanity, and slain Death, and opened the humane Life again, and brought it through Death) in a new humane Life: that the same New Life out of Christ's Death and Resurrection, might unlock even their Life which was shut up in Death, therefore he gave them this new unlocked humane Life of his assumed humane Life, with his flesh and blood, even under an Elementary Medium, that the Faith might conceive it through a Medium. 20. Therefore there must be a Medium, that (first) God's Imagination of his Love, and (secondly) Man's Faiths desire might come together, and take hold one of another by a Medium; for as the participation of the Old Testament was done in a Spiritual way, so now it should be both in a Substantial and Spiritual way alike: for the Deity hath now presented the Paschal-Lamb in the humanity of Christ; and God's Imagination (which went formerly into the Sacrifice) went now into the humanity of Christ: and the Imagination of the humanity of Christ went with Divine power into the Medium of Bread and Wine, and through the same, in the participation thereof, into the humane Life. The Third Chapter. How the Disciples of Christ have Eaten and Drunk Christ's flesh and blood: and how that is properly to be understood. 1. REason should here go out from the Image likeness into that which is unimagelike, and forsake the folly which Men strive for, for it was not an Imagelike participation, but is understood under an Imagelike one; Christ gave not his Disciples the Imaged Creaturely outward palpable fleshly humanity, as some piece thereof: No, that is not consistent, for he sat by them at the Table, and did not rend the Imaged substance of his body, but he gave them the spiritual humanity, viz: the power and virtue of his body and blood, his own Mumia, wherein the Divine and humane power is understood: which Mumia is a true humane Substance of flesh and blood, and is a spiritual flesh, out of which the visible Image groweth, and is wholly one with the visible Image. 2. See a Similitude in the Sun, which standeth in its Orb, but presseth with its Lustre, power, and whole Substance, with all whatsoever it is in Essence, power, and Substance, forth out of itself into the whole world, and giveth itself to every Element, Substance, and Creature, to all herbs, and Trees, also to every Creaturely life, and worketh in all things, whatsoever it will receive, and yet teareth not itself, when it goeth forth from itself, and giveth itself to the other Creatures, it continueth always whole, and goeth not away from its Substance. 3 So is also the Supper of Christ to be understood; as we see a Similitude of it in the herbs and grass of the Earth, which neither doth, nor can do any thing without the power of the Sun, it setteth the Jaws of its Essence wide open towards the Sun's power and virtue; that is, it hungereth only after that, and into that hunger the Sun shineth in, and kindleth the Spirit, viz: the Brimstone, Salt, and Oil of the Herb: and as soon as that is done, that the Sun's virtue findeth or perceiveth itself in the Brimstone, Salt and Oil of the Herb, than it worketh therein, whence the Herb attaineth a perceptible warmth, and conceiveth and impresseth the Sun's virtue in itself, so that the Sun's virtue and power becometh Substantial in the Herb, and groweth with the Herb, and tinctureth the same, whereby the Herb becometh Sunney or Solar, and worketh, to [the bringing forth] fruit. 4. So in like manner we are to understand concerning Christ's Testaments: for He is the Sun of Life, and the Light of the world, Joh. 8 12 He according to the Deity, is the Eternal Speaking Word, viz: the power and ver●ue of the Deity, the power of the Divine Light, and according to the humanity, he is, the form out-spoken Word which is wholly one with the Eternal Speaking Word: for he hath introverted our received humanity with the Eternal Word, viz: turned the outward inward, viz: the Substance of Time; and turned the inward outward, viz: the Substance of the Eternity: and is with the Divine Substance, through our humane Substance received from us, become pressing forth; as the Sun presseth forth from itself, and giveth forth itself, so the Divine Substance giveth itself forth through the humane: Note: The Divine Substance bringeth the humane forth with itself; for the Divine Desire goeth forth towards the humane Essence, and the humane Essence goeth in towards the Divine out-pressing delight or desire. 5. Note: But, being the Divine power and virtue excelleth the humane, therefore is the humane brought forth through the Divine power, so that the humane power and virtue giveth itself, together with the Divine, through the Divine power: for the humane power and virtue is a perception or invention of the Divine, wherein the Divine findeth itself in something, viz: in the form Substance of the word of power, wherein the Divine power loveth itself, as in its perceptible Substance, as the Soul loveth itself in its Body. 6. Note: And thus hath God poured his love through the humane Substance in the humanity of Christ, into the Disciples of Christ, with the humane Substance; in that way and manner, as the Sun's power and virtue in Spiritu Mundi, in the Spirit of the World; as with the Effluence of the power and virtue of the Stars, mingleth itself with the Spiritual Brimstone, Salt and Oil in the upper Elements, so that it comprehendeth their power and virtue in its Glance, and giveth itself to them, and it (the power) giveth itself into the Sun's power and virtue, and [so they] work together, whereby the light of Nature is unlocked, and with such working give themselves into the Earth, Herbs, Trees, and all Creatures: so that in an Heath or Tree such a virtue doth exist; whence the vegeration or budding forth of Creatures doth exist: where always in such growing or life, a man is to understand (1) an Elementary Substantial power and virtue, and then (2) a superelementary Sunney or Solar and Starry or astral power and virtue, where the Sunney and S●arry with their strong power press forth with the Elementary. 7. Note: Now we see in herbs and all things that grow out of the Earth, when they take hold of and Eat this power and virtue of the Sun and Stars, in them, that they do not rend themselves and make or use a severed Mouth to do it withal, but the Essence of their desire (viz: even the Natural Brimstone, Salt and Oil in the Herb) is the Mouth, which taketh hold and eateth in itself the Influence of the upper Elements of the Sun and Stars: Thus also in like manner it is to be understood concerning Christ's Disciples and all other Men: they have Eaten and drunk Christ's flesh and blood, under Bread and Wine, as through a Medium, with the essential desirous Faiths-Mouth: not with a circumscribed creaturely comprehension, but with the Faith's desire. 8. Note: Yet that a Man may rightly understand it [he is to know]: (1) the outward Mouth with its comprehension, apprehendeth the outward Elementary Substance, Bread and Wine: The Mortal transitory Substance of Man, viz: the Gross Flesh (which shall not, nor cannot inherit the Kingdom of Heaven, Joh. 6.63. 1 Cor. 15.50.) that apprehendeth and eateth Bread and Wine, for Bread and Wine is also an earthly transitory Substance, which goeth into the Belly, and out from thence again, as all natural sood, Matth 15 17. And (2) the right true Man, which was created in Adam, which before the bestial grossness, was a right Man and Image of the visible World, according to its inward Spiritual Ground; the same eateth Christ's flesh, which is even such Spiritual Substantial flesh; with the Essential desire: Note: understand the flesh that he took on him in Mary, viz: our humane, but not the outward Ground of the Corporal four Elements, but the Inward holy Element, viz: the Ground, out of which the sour Elements proceed: Not Fire, Aire, Water, and Earth, but the Eternal pure Element, which is a Substance of Paradise, which is hidden in the four Elements, understand the Substance of Eternity, out of which time is gone forth into a vision Substance: that same flesh as a spiritual Mumia, out of which, Man as to the visible body hath taken its original in verbo Fiat, in the word Fiat, which in Adam became blind as to the Kingdom of Heaven, when he went with the desire into the four Elementary grossness: which fleshly Substance in Christ's becoming Man was filled with heavenly living Substance, and made living again; Note; that is it which the right Adamicall Man eateth, which sticketh hidden in the Gross shell of the four Elements: and in that Substance, the right Man Eateth Christ's Passion, Dying, and Death, which death of Christ is in his victory become an Eternal Life, which Life so risen out of the Death of Christ, breaketh our Earthly evil will, and is become a Death to our Death, which the outward Nature holdeth for a Life. 9 Note: Note: And here is Christ's Passion and Dying put on to Man, altogether Essentially, a Workingly, Effectually. Operatively, which Lifes-Death of Christ, swalloweth up our Death, wherein the Body when it here dyeth according to the four Elementary Substance, resteth; and the four Elementary becometh dust and ashes: this same power and virtue of the true humanity resteth in its Principle to the coming again of the Corporeal Substance. 10. But (2) the Soul which is a spiritual fire, in its desire, as with the true Faith's Mouth, eateth the Supernatural Substantial Love of the Name JESUS: which (Name) is become a Substantial Power and virtue, viz: the Supernatural Wisdom of God, wherein the whole Deity is understood workingly. 11. The Souls Mouth eateth of this Holy Substance, whereby the Soul is turned into a Love-fire-burning, for the Love of Christ giveth Ens and Substance to the Souls Fire; the fiery Life of the Soul taketh this Love Substance into its Essence, and by this Love-burning the Temple b Or, Sophia, The Wisdom of God. Soph-JAH is again unlocked, viz: the Substantial Holy powerfull-Light, the true Spirit which vanished in Adam: As a Light goeth forth out of fire, so through the Soules-fire, another Principle, viz: the property of the Divine power and virtue goeth forth, and in that out-going power and virtue dwelleth the supernatural unsubstantial God in Trinity: for this is the Divine Principle, where God in Man dwelleth, worketh, and willeth, wherein the Divine Light is understood, which c Penetrateth. diffuseth itself through the true Man, as fire through Iron. 12. Note: Understand it aright thus; Man standeth in Three Principles, viz: in Three Beginnings: (1) the visible Man is the visible World, which is outward and inward, viz: a transitory and an untransitory, viz: the Pure Element, and the Efflux, viz: the sour Elements: (2) the Gross Man, with outward flesh and blood, is the foure-Elementary Body, and the Spiritual Body in the Quintessence or fist Essence, is the Holy Element which is hidden in the four, which is neither hot nor cold, neither dry nor moist: But the Soulish Ground, is not the Element, it is grounded in the Eternal Word, where the fiery Word of the Father's property hath inbreathed itself into the Created body, as another Principle of an Eternal Nature. 13. Now the Third (3) Supernatural Ground of Man is the true Spirit, understand the Substantial Light, the Substantial Wisdom, which with the Souls breathing in came into Man, but yet vanished when the Soul brought itself from the breathing Word into own Will, into the visible Substance, with the desire; for the Souls fire-Life out of the Father's property, could no more attain that, therefore was this ground vanished as to the Creature, and not in God, but only to the Creaturely Soul. 14. And when this holy Ground of the soul and body was hidden, then was soul and body a dark d Dale or Valley. Dangeon, full of Pain and Torment: for God was hidden to it, and instantly the Principles according to their properties began to qualify and operate; as (1) the Soul according to the Anger property of God the Father, which as to the light shining in it was hidden: And (2) the outward Body, began to qualify in the four Elements, viz: in hot and cold, and in all other properties of the Stars power and virtue, and every awakened property impressed itself into a substance, whence the body became gross, hard and bestial, and the true Image of God, a Wizard and Monster: And that is the sin, for the sake of which Gods power and virtue went again into the Humanity and received the Humanity, and overflowed into us again his divine power and virtue through and in a right Humanity. 15. Seeing then Man standeth in Three Principles, as an Image according to time and Eternity of the visible and invisible Substance, and that Christ true GOD and MAN, hath also put on to himself the visible and invisible Substance in one undivided Person, so also is the participation of his Substance in his Testaments to be understood, as that every Principle in Man eateth and drinketh of its likeness again; viz: Note: (1) The outward right Adamicall Image out of the Lincus of the Earth, eateth again of the same humanity of Christ which he received from Man; and (2) The Soul eateth of the Divine Love-fire; and (3) the Heavenly Divine Substance vanished in Adam, eateth of the Substantial Wisdom, and yet wholly unsevered through one only Faith's Mouth alike: But: Note: (4) The gross Beast of the Gross flesh, which is but a Husk, receiveth only the outward husk of the Testament, viz: Bread and Wine, and under them the Judgement of God, that breaketh and killeth the Lust of the body of this Grossness; therefore Man should distinguish the body of the LORD, and his blood, from the Animal Man [that is] without Faith, which receiveth only the Judgement under Bread and Wine, for as the Mouth is, so is also the food in the Mouth. 16. Christ said, Joh. 6. My flesh is the right food, and my blood is the right drink: Also: I am the Bread that is come from Heaven, that Giveth Life to the World: He that eateth my flesh, and drinketh my blood, he continueth in Me and I in Him: but he that eateth not the flesh of the Son of Man, he hath no life in him: Then the Jews contended one among another and said: How can this Man give us his flesh to eat, and were offended at this saying: But he said: My words are Spirit and Life: Note: To signify, that we should believe his words, and he that comprehendeth and receiveth his word in himself, he comprehendeth in himself that word which is become flesh and blood; which word is become a true humane Substance, and that the Faith's Mouth comprehendeth in itself, viz: the right hunger or desire of the right true humanity, after a spiritual way and manner: Note: As the word of the Divine power is become Man, so is it also comprehended by the Faith, and is Man in his Members also. 17. That same Spiritual Substantial Word taketh on it our Humanity, understand the spiritual humanity, and giveth itself into the same, and worketh and dwelleth therein substantially after a spiritual manner; as he dwelled and wrought in the Body which he received from Mary: where Men saw on Him outwardly our flesh and Blood, viz: the spiritual World's substance, and yet in the visible was the invisible substance: of which he said; Joh. 3.13. He was therewith come from Heaven. 18. Thus also that same invisible spiritual substance of Christ, which hath united and introverted itself with our Humanity; into our Faith's desire; in that manner as a spark of fire falleth into Tinder, and kindleth the Tinder, and consumeth the substance of the Tinder, and maketh it altogether fire: so also the Substantial Power and virtue of Christ consumeth in his Tinder, viz: in the humane spiritual Ground; in the Mind, e Se●ses. Thoughts and Will, and evil influxes in Thoughts and Will: whether they were from the desire of the Earthly flesh, or from the Devil, and from the Lust of the world cast thereinto, yet that same spiritual fire, consumeth all, for it taketh in the Life of Man, and ruleth it. 19 It is a Light, viz: a Spiritual Oil in the Life of Man, wherein the true Spiritual Life, viz: the soulish Life burneth, and without this Spiritual Oil there is no true Light or Life in Man, but only an astral Light; and the true soul standeth in the dark Dungeon in its Essence, and helpeth itself with the astral Light of the Sun, in which regard it hath also vain earthly Desires and Lust in it. 20. But that soul which attaineth this Holy anointing Oil of Christ in itself, turneth its longing and desires away from the vanity of the World, into God's word and power, and is as a new young child, that lieth in the Mother's womb, and suffereth the Mother to nourish it: Thus it hangeth to Christ's Essence, Substance and power, and eateth of the Stock of the Vine Christ, as the branch eateth of the Stock of the Vine, Joh. 15. 21. Reason should understand us right, It is not so to be understood, that Christ hath with his flesh and blood, with the gross mortal flesh and blood, introverted himself into Man, which flesh and blood is of no profit, but is only as a receptacle or shall of the right spiritual Man: Much less doth the Divine Substance mingle itself with Bread and Wine; so that when I behold the blessed Bread and Wine, and receive it into the Earthly mortal Mouth, I should think, that I comprehended Christ's flesh and blood with my fleshly Mouth, as I comprehend Bread and Wine therewith. 22. No: That cannot be, Bread and Wine is but a Medium or means thereunto, even as the Earthly Mouth is a Medium or means of the Spirit: the Spiritual Faith's Mouth of Man comprehendeth Christ's flesh and blood under Bread and Wine: not inherent in Bread and Wine: for Bread and Wine changeth not itself into Christ's flesh and Blood, but it is a means thereto ordained, which Medium belongeth to the visible Man, through which Medium, the Invisible giveth itself into the Invisible Spiritual Man. 23. In Bread and Wine two properties are understood, as (1) the Gross Elementary Earthly Substance, that belongeth to the Moral Man; and then (2) the power and virtue therein, wherein the Tincture of the Bread and the Wine lieth, which (Tincture) is above the Elementary Substance, wherein the four Elements lie in the Temperature, which is a heavenly paradisical power and virtue; that same Tincture of Bread and Wine is the true Medium wherewith Christ the humane Tincture giveth himself as into the humane Life: for, Man liveth not f By Bread only. from the four Elements only, Matth. 4.4. The Gross food which entereth into the Mouth, doth not alone sustain Life, but the Inward power and virtue, viz: the Quintessence or fist Essence, wherein the Tincture lieth as a spiritual fire. 24. The Elementary food g Worketh, or Effecteth. produceth only mortal flesh, and giveth a Source or moving of the Mortal Life, but the Spiritual Man taketh his Nutriment from the Tincture, for itself is a Tincture, viz: a Spiritual Fire: therefore Christ poureth or over-floweth his heavenly flesh and blood, viz: the Holy anointing Oil, into the Life of Man, through and with the Nutriment of the true Life, viz: through the Tincture of Bread and Wine: Not to understand, that the Tincture of Bread and Wine is able to apprehend such a thing, but it is only a permissive Medium thereunto, as the Outward Mouth of a Man is but a Medium, wherethrough the power and virtue of the Tincture in the food is over flowed into the Spiritual Man: and, because in Bread and Wine there lieth the highest Tincture; which is nearest to the Life of Man, which most of all sustaineth the Life of Man, therefore also hath Christ ordained this Testament under it. 25. But (1) we should not be earthly minded, and suppose, that after the Bread and Wine is blessed with the words of Institution, that then Christ's flesh and blood is inherent in the Bread and Wine, and that every wicked Man may partake of it without the right Mouth; No, if that were so, then could Bread and Wine comprehend the divine power and virtue in its own capacity, and Christ's Spiritual flesh and blood were become Bread and Wine, and it would no more continue to be as Christ said; My words are Spirit and Life, Joh. 6.63. 26. Man's spiritual Mouth, taketh with the Faith Christ's words and Life, which words are a power of his flesh and blood, where the divine word is become a humane Substance: That same humane and divine substantial word is given to Man with the Tincture of Bread and Wine, as through a Medium, that there may be a visible sign, of what is done in the inward Ground. 27. Note, Note; (2) we should not depend on this means or Medium alone, and think, that Christ's flesh and blood is only and alone Participated in this use of Bread and Wine; as reason in this present time miserably erreth therein: No, that is not so, Faith when it hungereth after God's Love and Grace, always eateth and drinketh of Christ's flesh and blood, through the Medium or means of the blessed food, and without the Medium or means of the food: Christ hath not bound himself to Bread and Wine alone, but hath bound himself to the Faith, that he will be in Man, He will continue in him, and Man shall continue in Christ: His powerful living Word would continue substantially in the Faith, of which Substance, the Faith may always (as also it ever might) eat, for it is the Faith's Nutriment, wherein the Faith doth subsist and is a Substance: Note: The Faith in such participation becometh a substance; viz: a spiritual flesh and blood of Christ, in which the Living GOD in Trinity, dwelleth, worketh, and willeth. 28. The Substantial Faith in Man is Christ himself, who continueth in Man, who is the Life and Light of Man: That is, the Temple of the Holy Ghost, who dwelleth in us; as Paul saith; Know ye not, that ye are the Temple of God, that the Spirit of God dwelleth in you? Also, the Temple of Christ is Holy, which ye are, 1 Cor. 3.16, 17. Also, Shall we that belong unto Christ, be yet Sinners? that be far from us, than were Christ a servant of Sin, in us, Galat. 2.17. This same substantial Faith is also the branch on the Vine of Christ, which power and virtue penetrates through the whole Man (as the Sun doth an herb) and killeth the Lust and works of the flesh. 29. The Mortal flesh is not the Substantial Faith; that flesh comprehendeth not Christ's flesh and blood, but suffereth it as a Gross stone suffereth the Tincture of Gold: and as fine Gold lieth and groweth in the Gross stone; so also the love of Christ groweth in the true Life of Man, and penetrateth through the Life, as fire doth through Iron: Not that such power stood in Man's Life, that it could receive the substance of God in its own power and virtue; No, it is given him of Grace; as the Sun of its own will giveth itself to the Herb: And the Herb cannot therefore say, I am the Sun, because the Sun worketh in it: so also can Man not say: Note. I am Christ, because that Christ dwelleth and worketh in him as in his Express Image: But the Creature is the Passive wherein the Creator dwelleth and worketh. 30. We are Members of Christ according to his humanity, and are therefore called Christians, because Christ dwelleth and worketh in us, in that we are in our Life his twiggs and branches, in those in whom he bringeth forth fruit through his power and virtue: O little Children, it is a Great Mystery! Note, Note; the use of this Testament, where we especially under Bread and Wine should partake of Christ's flesh and blood; is therefore ordained, that so we should come together, and eat of One Bread, drink of One Cup, and thereunder receive Christ, that we should Instruct one another, what he hath done for us, and declare his suffering Death and bloodshedding one among another, and teach it to our children, and should bind ourselves therewith in Love, and exhort one another, that we in Christ are Members of one Body, that we in Christ are all but One. 31. Even as the One only Christ giveth himself into us all in Common to be one only Life, and loveth us all in his one only Humanity, and reacheth forth that same only humanity with his great Love and Grace to us all in Common, under one Bread and Wine, and so bindeth himself to us in one only participation: Thus should we also in such coming together and participation, as members of one body, bind ourselves together in true Love and faithfulness, and seriously Consider, that in such participation we are all but one in Christ: for we partake all of one only Christ, and in that same one Christ we are one only Body, which is Christ in his Members: O little Children, what a depth of Mystery is this if we did rightly consider it! Satan in the Anger of God, hath rend us asunder, and made us at odds, so that we have Opposite thoughts: and here cometh Christ with his Love, and maketh us all, in himself, one only Man again, which is he himself in us: so that all of us together are become branches rooted in his tree, which he himself is; and all live from his virtue and substance, and stand in one stock, which is himself. 32. Therefore we should rightly consider this, and not with unworthy hearts and Mouths draw near to this Communion, and suppose it is enough, that we partake of Bread and Wine: No, it is a brotherly, memberly Band and Covenant; we bind ourselves therewith in Christ to be one only Man, and that same one only Man, is every one himself in Christ: therefore our purpose in such coming together should be, that we as Members of one Body, will bind ourselves fast with such participation, and forsake Satan with his Opposite will, and hearty love one another, as Christ hath loved us, and hath given his life into Death for us. 33. To this End is this Testament of participation under Bread and Wine ordained: Not to understand, as if it were a participation apart and asunder, whereof a Christian without the use of this could not partake: for if we are in Christ, and he himself be in us, and is our Life and Light, and we thus rooted in him in the Substantial Faith; which Faiths Substance he himself is: Wherefore should not then that same Life's desire, be able always, if it but turn itself thereinto, to eat thereof: this Ordinance is only a memberlike Band of Love; that we might thereby instruct one another what Christ hath done for us, till he shall visibly come to us again in his assumed humane Imagelikenesse; and as our right High Priest be ever with us and in us. The Fourth Chapter. Of the difference of such Participation, what the wicked receive by this Testament: and how a Man should rightly prepare himself for it; that he may be rightly worthy. 1. AS is , it lieth not in the conceit or supposition that one need only draw near with the Body to such Communion, and think: when I have participated of Bread and Wine with others: than I have received the true Testament of Christ, whereby my sins are forgiven me: No, St Paul saith: He that distinguisheth not the Body of the LORD from Bread and Wine, he receiveth it to his own Judgement, 1 Cor. 11.29. Bread and Wine cannot apprehend this Testament, much less the Faithless, who come to it only out of Custom, and that he will have the Name of a Christian. 2. So also it standeth not in the Priest's power, with his blessing to bring the Body and Blood of Christ into the Bread and Wine; but it standeth in the Divine Institution, which Institution is hidden from the wicked Mouth, and it is done to him as to Judas, who though indeed he also eat and drank of the Bread and Wine of the Supper; and was invited to the Testament; yet he did not receive Christ's flesh and blood, viz: the Love of God; for after the Supper Satan went into him: which is as much as to say: the power and virtue of the Testament touched him, so that his inward false Faith's Mouth, was thus stirred and opened, but as his Faith's Mouths was, so was also the Testament in his participation, as the Scripture saith: With the Holy thou art Holy, and with the perverse thou art perverse Psal. 18.26, 27. 3. He received the Testament of Christ, but [it was] the Judgement only: which Judgement in the Holy or Saints killeth the Earthly Will of the Serpent: that is, when the Soul is capable of the holy power and virtue; so that it hath a Mouth of Faith, which receiveth the Love in the Testament, than it receiveth also herewith in like manner Christ's suffering. Death and Resurrection, which killeth Sin in Soul and Flesh; but the wicked Mouth is not capable of the Love; therefore it receiveth only Christ's suffering and Death, and Not his Resurrection, for with his false opinion, he layeth his desire, viz: the false Faith's Mouth, to Christ's Flesh and Blood, and killeth Christ in this participation in his Testament, in himself: he is thereby Guilty of the Death of Christ, for with his false participation, and false Faith's desire, he toucheth the severe Judgement of God in Christ's Agony, Wounds, and Death. 4. Therefore, in that he is only capable of the Judgement, the Judgement of God which killed Christ for our sin's sake, in this Testament is movable in the Soul and property of the wicked; which Judgement, toucheth or stirreth Christ's wounds and Death in his Testament, in this participation of false property, for the false Serpents-seede with this touch a Or, pierceth. stingeth Christ in the Heel: for Christ offereth the Soul his Testament, and would slay the Serpent: but while Satan hath the chief Dominion in the Soul, he will not receive it, but through the Souls Essence casteth his false Poisonous rays b Or, against. upon the wounds of Christ, and desireth to kill Christ. 5. Understand; he desireth to poison and infect that Ground in Man, where Christ's Blood and Death, with his Resurrection, should be possessed, and stirreth itself so much the more in the false Soul, as he did in Judas: when he received this Testament, than he was Stirring in Judas, and took his life in: Therefore saith the Scripture; After the Sop, Satan entered into him, Joh. 13.27. For his false Heart had stirred the Judgement of God, therefore it came also into him, for it was within him aforehand, but not manifest, till he touched the Covenant in the Testament; so it went with him as with Vzza, Who unworthily touched the Ark of God, 2 Sam. 6.6, 7. 1 Chron. 14.9, 10. which a wicked Man ought to observe, that he do not without repentance for his sins touch this Testament, else, he layeth his hand of false property, on Christ's Wounds, Agony and Death, and will in the End receive Judas wages therefrom. 6. It is not so to be understood, as if the wicked, who applieth himself with others to the Covenant of the Testaments of Christ, did receive nothing, as also is to be understood in Baptism; for the Testament standeth firm, the Institution continueth in power and virtue, for the Faithless doth not take away the Covenant and power; The Covenant goeth with such participation and use, into all, but as the Mouth is, such also is the participation: Gods great Love and Grace, viz: the Substantial Love, giveth not itself into the wicked Soul, but the Process of Christ, with his pain, c Or, Anguish. Agony, Scorn and Death, goeth indeed into the wicked soul, for therein the Mandevill, viz: the wicked Heart, pierceth Christ in his wounds, and maketh itself Guilty of the Death of Christ. 7. The wicked indeed participateth on Christ's Going into Hell, on his Anguish, and Death, but he is not capable of his Resurrection, wherein Christ ruleth over Death and Hell: for his wicked will desireth not to die in Christ's Death with Christ, to his wickedness and false matters and conversation, but desireth only to arise and Live with sins in Christ's Spirit; he will rule in the Resurrection of Christ with his Earthly Lucifer, therefore he treadeth the Death of Christ with the feet of his false desire, and doth the same which the Pharisees did to Christ: therefore it were better for him not to boast himself to be a Christian, and that he did not touch or meddle with Christ's Testament. Of the Ground of Absolution. What forgiveness of Sins is. 8. The false conceit and gross d Or, Ignorance. misunderstanding, when Men teach, Christ's Testaments destroy sin, needs yet a more e Or, Sharp. acute exposition, that the wicked Man may not thus hid himself under it, and so cover himself with Christ's purple Mantle, and wear it as a Badge upon him in falsehood: Christ's Bloodshedding, as when he destroyed God's Anger therewith, and turned the Anger into Love, is that which destroyeth sin: He that worthily participateth of Christ's Bloodshedding, in him sin is destroyed through his victory and resurrection with his blood and Love; He that cometh to it with a Penitent heart for his bypast sin, and is angry at it, and hath a strong purpose in himself, no more to enter into it, he layeth hold with the Faith on the Testamentary Grace. 9 It is false for one to defer his repentance till the participation of the Testament of Christ, [and then to think] that the same will take away his sin: There is no forgiveness of sins, either by Testament or Absolution, unless a Man convert from sin, and be renewed through earnest sincere Repentance and turning in to the Grace of God in Faith on Christ in the Holy Ghost: that he taketh up another will and resolution to go out from falsehood and wickedness. 10. For, the forgiveness of sins in Christ's Testaments, and without the use of them is nothing else but this: when Christ in the Converting Sinner ariseth from Man's Death, into Man's Faith; and a New obedient will ariseth out of his Death, and becometh a Light in Man's Life, so that the Eternal Night is turned into a clear Day, than Sin is forgiven: for if the Eternal day of Love dawneth, then is the Night of the Eternal Darkness of God's Anger turned into Love, and there is the Wedding of the Lamb rightly kept; and not with the unworthy Heart, which without repentance and forsaking of its sins runneth to the Testament, and supposeth, that its sins are forgiven through the laying on of the Priest's Hand, and participation of the Testaments. 11. The Priest hath no power to forgive sin, it standeth not in his own might and power, the might is in the Ordinance of Christ: Christ in Man, and so fare also as he is in the Priest himself, forgiveth sin to the Repenting Conscience: The Absolution is but a Medium, viz: an outward sign thereof, that we should receive one another in Love and hearty forgiveness, and bind and reconcile ourselves in the Love of the bands of Christ, in his Bride, and in Love receive one another into the Communion of the body, viz: of the Bride of Christ. 12. The Minister of Christ, taketh the faithful Penitent Man, through an Outward Absolution, in Christ's stead, into the f Church. Communion or Congregation of Christ: He is with his Absolution a Medium or means, of that which Christ himself through his absolution doth g Workingly. Effectually in the inward Ground, and so Man is through such a a Medium outwardly confirmed: But if there be no Faith and conversion there; but only a Custom, than there is also no Absolution; for the Priest's Absolution without Christ's coworking, is powerlesse and dead, for the power sticketh not barely in the outward Ordinance and in the Priest, but in the Communion of the Saints in Christ, viz: in the Bride of Christ, the same taketh the Repenting Man into their Memberlike fraternity, in the Faith of that which is to come, the Spirit of Christ in his members receiveth him. 13. A wicked Priest, in whom the Spirit of Christ is not, cannot absolve him, nor receive him, but the Office of Christ through the word of his Promise, receiveth him: A false Priest is but an outward worklesse instrument as to himself, and doth no more with this than the wicked Priest with the Water-baptism, which only poureth the water, and speaketh the words without coworking; But the Spirit of the Office looketh not upon the unworthy Minister of the Office, but upon those that come to the Office with Faith: He absolveth him through his Office, and receiveth him with the Bride of Christ in whom He worketh, into the Church or Congregation, and not by a wicked Pharisee, who himself is not capable of the Office, and only sitteth there as an Idol, which Man worshippeth, and is himself but a Devil full of falsehood, and attributeth that to himself, which he himself hath not. 14. There must be earnestness used in going about with such an Office of the power of God, or else Christ is but mocked therein: Therefore no Man should rely upon the Ordinance and think, that the Ordinance absolveth him, or that for the Ordinance and Institution sake of Christ he receiveth the Testament: If any will receive Christ into himself for a lodger; he must then bring the Temple of Christ, wherein Christ absolveth him, with him into the Ordinance; The absolution is but a receiving into the Communion of the Members of Christ; the Priest receiveth him outwardly with the Congregation, and Christ receiveth him in the Faith, and bindeth himself workingly with him; which cannot be done without Faith and Earnest turning into God: and now as Christ worketh inwardly in him, so also the Congregation or Church, viz: the Bride of Christ, work membrally in him with their prayers, and they all are but one in Christ. 15. But it is a snare of the Devil, that the wicked think, that he is a sinner indeed, but he will at last go to the Office of Christ, to the Communion of Saints; and will be absolved and receive Christ's Testament, that his sins may once be forgiven him, and then will sinne a new, when his old sin is done away: as it cometh to pass, that many begin to hang their heads a little and make a show, and presently afterwards enter into their old Custom again, into all abominations and Blasphemy: These Crucify Christ, and h Note. pierce him in his wounds; and it goeth with such a one as with Judas, who after he had eaten, Satan entered into him, it were better he continued altogether from it, so long as it is not with him in Earnestness, if that he thinketh to be and remain a true Christian Of true Christianity. What a right Christian is. 16. Christianity is not a bare conceit, that a Man need only to acknowledge with the Mouth and believe, that Christ died for us, and hath satisfied for sin, that a Man need only to give assent to the Gospel, and hold the History of what was done by Christ, to be true, and that a Man need only and balely to go to his Testament, and there receive the Grace which he left behind him, and comfort himself therewith, and account it as a Merit and imputed Grace: It is not enough for a Man to hear Sermons preached, and to be Baptised to Christ, and go to the Supper, so that a Man do but keep the Custom: this by fare maketh no Christian, it must be Earnestness, none is a Christian, unless Christ live and work in him; as Christ himself saith; Without me ye can do nothing: Joh. 15.5. Also: He that gathereth not with me scattereth, Matth: 12.30. 17. A Christian must be one Spirit in and with Christ, and will and work in the power of Christ: it is a living active working Grace, in a Christian; a continual burning fire, a feeling power and virtue, which though it be often covered with the Lust of the flesh, and the vanity of the world, yet it i Gloweth. glimmereth and burneth in the Heart, as a fire, and reproveth the flesh, and the vain lust of untruth, rejecteth the false way, and willeth it not: that same inward fire is the Spirit of Christ, which without ceasing breaketh the head of the Serpent; viz: the Lust of the flesh: The flesh hath the will of this world; but that same kindled ground, hath the will of God: If any be a Christian, than he will hate and be angry at the will of the flesh, he will be an Enemy to his evil fleshly Lust, and constantly complain and hold himself to be unworthy, Note. and continually with his inward will of the soul sink himself, into the k Purest. merest Grace, into God's mercy, and not say of himself, I am a right Christian, but will continually press with his Desire into God's Mercy, and fly to Grace, that he might be but a right Christian, and will account himself in all his conversation always too unworthy of such Grace, and in continual resigned humility with weeping and prayer; only press into Grace, his whole life will be a 〈◊〉 〈◊〉 all Repentance, and [he will] evermore desire to apprehend Grace, as it hath apprehended him. 18. A right Christian is affrighted at sin, when the Lust of the flesh would work sin: also when he seethe others work sin, than he groaneth in himself at it; and wisheth that such evil were not committed, it is an abomination to him in his Eyes, he loveth truth and righteousness, and hateth the false way: and although the Earthly flesh often unawares without any purpose of will, falleth upon him with a sudden false Lust, and many times bringeth him to fall, as hath been with David, and Solomon; and Many Saints, and is still done, yet such a Man in whom the Spirit of Christ is, doth not lie in sin; but the Inward Ground, viz: the Incorporated Grace in the Spirit of Christ, cometh quickly with God's l Strict. severe righteousness, in the Anger, and entereth into him in the Conscience; as the Prophet Nathan entered into David's conscience, and touched his conscience, and awakened the fire of Anger: when David suddenly began with great sorrow to repent and acknowledge his sin, and entered into such Earnest Repentance, that he would receive no comfort from all his friends, and would not suffer his Ears to be filled with comfort, and the tickling of Grace, till he felt the Grace of the Lord in his Conscience; no flattery would set his heart at peace, till the Lord spoke into him with his Grace● 2 Sam. 12.7. Of the worthy preparation to the holy Testament of Christ. 19 If any will call himself a Christian, and comfort himself with the Merits of Christ, and approach to his Testament, and worthily receive the same, let him consider his ways well, and look to his heart, and see how it is framed, 1. Whether he standeth in such a desire, as to be willing to die wholly from vanity; 2. Whether it be in his purpose, to go out from all falsehood, unrighteousness, lying and deceit; and that he be resolved never to enter into them again: 3. Whether he desire the Grace of God in Christ, with a clean pure will 4. Also whether he is sorry for his sin: 5. Whether he find and feel such a will in himself, that from henceforth he will wholly go forth from his former Sins and Blasphemies: 6. And also whether he be so minded, that he will yield up his whole heart and will to God's Mercy: 7. Also whether he findeth feeleth and knoweth a place in himself where he will lay up this high Testament, viz: the flesh and blood of Christ with his Grace: 8. Also whether or no he hath made room in his heart and whole soul for the Spirit of Christ, that he may there enter in as a Living Conqueror over Death and Hell, and may erect his Kingly Palace in his heart and soul: 9 And whether he be capable of this, where Christ saith; We will come unto you and make our dwelling in you, Joh. 14.23. 10. Also whether the Temple of the Holy Ghost in him be swept and purged with right repentance: 11. Also whether there be a right Mouth in him, that can rightly receive Christ's Holy flesh: 12. Also whether the Essence of his Life be so framed, that Christ with his Substance and with his Love may continue therein? For Christ saith, He that Eateth my flesh and drinketh my Blood, continueth in Me and I in him, Joh. 6.56. 13. Also whether he find in his Mind that the Stream of the Living Waters of Divine Love flow from him, that he love his God, and his brother and Neighbour as himself: 14. Also whether he wisheth and desireth to do Good to his Enemies. 15. Whether he accounteth any thing in this world as his own, of which he saith; This is mine own only: 16. Or whether in that which he hath and possesseth he accounteth himself but a servant of God, and a Steward to him and his brother therein: and Consider that he is but an Officer and Servant of God in his state and condition, & in his temporal Goods, that none of it is his own, but Gods and his brothers? 17. Also whether he trusteth God in his conversation, and keep and esteem his Life as his Lord Christ did; who was but a Pilgrim in this world, and had nothing for his own, and also willingly left his Life for his brethren? 18. Also whether he findeth a sparkle of such a will in himself. 20. Now if he find all this in himself, than he is rightly worthy and very fit for such a Testamentary participation: but if not, and yet findeth such a hunger in himself, that he would willingly be and will so, than he is in the drawing of the Father to the Grace in Christ, than he should not long parley with Reason, and frame doubts in himself, but should that very hour enter into such an Earnest purpose, that he will enter into Earnest sincere Repentance, and continually fly to the Grace of God in Christ, and pray, that he will give him such a heart and will, and not attribute to himself, as if he would attain it in his own power and virtue, but barely and merely sink into the most pure Grace, into the Mercy of God, and be in himself as a young child, which only hath a desire after the Mother's Milk, that cannot help himself, but flieth to the Mother for her to help him. 21. His going to the Communion of Saints should be in Humility: with a right reconciliation with all those, whom he hath wronged, or who have wronged him, and should forgive all his Enemies, and wish the same to them which he desireth for himself: With the fear of God, and a penitent Heart, in a right Earnest purpose, he may approach thereto, and bring no own desire to the Testament of Christ, nor willing to apprehend and comprehend such Grace by his own ability, but only sink himself down, and wholly give himself up into the Grace as unworthy: and cast himself upon the Grace, to do with him what it will; and not at all will to desire the Spirit of Divine Joy; understand, as a propriety; but give himself up to it, and sink down in the Grace, that the same (Spirit of Grace) may be in him how and when it will. 22. The Heart and Mind should say in itself before the Testament of God, thus: O thou Great Grace of God, I unworthy sinful Man, come to thee upon thy Call, whereas thou hast bidden us poor Men to come and thou wilt refresh us, Matth. 11.28. Be it done unto me according as thou sayest, how thou wilt, I give up myself herewith wholly and altogether, do thou with me poor unworthy Man according to thy Grace, how thou wilt; I will Eternally be thy own: Break now my will, and govern it with thy will, I can and am able to do nothing but sink now wholly and altogether into thy Grace. 23. Such a Man as so wholly giveth himself up to God, and continueth standing in such resignation with his will, he will in the End when the Grace moveth in him, find and feel, what Grace and Divine Love is: When the Divine fire is kindled in his life, than he will seel and taste what Christ in him is, and find quickly how he is become another Man of other thoughts and will. 24. And then he is a Christian, when Christ's Love-fire striveth with God's Anger in the Conscience, and it will be set before that Man in Christ's process in this world, that he must follow after Christ, in his suffering, anguish, pain, scorn, and persecution, and must take the Cross of Christ upon him, and be conformable to Christ's Image: where there is Inwardly Strife against Sin, and fleshly Lusts that are in him, so that he despiseth himself and hateth the evil Lust; and outwardly he hath contempt, scorn, trouble, and misery: whereas the world accounteth him for a stranger and a fool, where reason looketh upon itself as foolish, and he himself as to the matters and conversation of this world will be a fool, and hateth every thing which his flesh loveth: where there is none that flattereth him, but all his good friends, eat him and withdraw themselves, except only a few of the children of God, who take notice of it, and whom God sendeth him for his comfort: Then may he think, that he at that time with Christ, hangeth to the Cross, and he so behaveth himself, that he would willingly even die with Christ, for the profession sake of the Truth, in hope that he also in Christ's victory and overcoming shall arise with Christ, and live Eternally in Christ. 25. This is a Christian and worthy for the Communion of Saints, who is entered into this process, and converseth therein: All others who go only out of Custom, and account Christ's Testament, for an outwardly imputed Grace, and as a work done beleevingly appropriate it to himself, and will receive it as a Gift, but will not be newborn, and be another Man of other thoughts and will, and keep the defiled Cloak of sin in the Conscience in him, and pass quickly again into the old footsteps: All these are unworthy and unfit, and uncapable of the Testament, and receive it only unto Judgement, as before is mentioned. The Fift Chapter. Of the Contention, Disputation, and Strife of the Learned about Christ's Testaments: what they Effect therewith, and what is to be held concerning it. 1. NOt out of an affection to meddle with any one in his good Conscience, will I add this Chapter, but for the comfort of the simple children of Christ, which Men so lead into Error, and shut them up in opinions, and seduce them from the true understanding in contention, and make of Christ's Testaments a mere Den of Murder, and bind and shut up the Conscience in Snares and Bands, to them I will signify what they should hold concerning the contentious Disputation of the Learned in Reason, and what they set up thereby. 2. Christ's Testaments are nothing else, but a Band and Covenant between God and Man, a Memberlike union of the children of Men, where God with the humanity of Christ hath bound himself with Man again after the fall, to be their loving God: Now all that without this Memberlike Band and Covenant of Love, contend and dispute about conceits and opinions, about knowledge, that goeth into own self without Christ, and there is no true understanding in any such, for none knoweth Christ, but the Father only, and those to whom the Father will reveal him, Matth. 11.27. 3. Now if Christ be revealed to and in a Man, than he hath no contentious Disputation, nor Strife with any Man about that knowledge and skill, but he is lowly, and accounteth himself unworthy of any such knowledge; he despiseth none for the difference sake of his Gifts, but is in Love with all Men, and letteth every Man have his own, and giveth to his Neighbour only his Love will, and considereth how he may be a Member of Christ and of his Brethren and Sisters. 4. But that Men run into so many Opinions, and strive, contend, and dispute about them, and despise one another for the Letter sake, and scorn, and give them to the Devil: there the simple Christian is to know, that in all such Strife there is no true understanding, but mere Pride and Antichristian a Matters. do, or miserable confounding of the words of Christ, where nothing ariseth from it but disunion, unsafety, Enmity, and nothing else is effected therewith but the Devils will. 5. And that is, because they give out themselves to be Teachers of the Kingdom of Christ, and yet are not sent or known of God; they take their matter all from others, and exchange words and letters, and contend and dispute about the Art, how Men may artificially set letters together, and make opinions, which composure is most artificial, and compel the Consciences into that Art; but they themselves understand not what they do: their knowledge sticketh barely in the letters, and yet have not the Living word CHRIST in them, who giveth testimony to the Literal word: Had they Christ in the Love in them, than they would impart that same Love, and would show men Christ in themselves, and would so walk that Men might see they were Christ's children: But while they only contend and dispute, and will not so love and live, themselves, it is false and but an hypocritical show. 6. But that this is true, let Men look upon their supposition, about which they contend: One heap of them saith, Christ is substantially under Bread and Wine: Also, Bread and Wine is changed into the Testament of Christ, and there is a change of the Bread and Wine; and so will receive Christ into the Bestial and Mortal Man, which Beast yet is not profitable b Text. In the holiness. as to Holiness: The other Party saith; It is only a sign and signification of the Body of Christ, that he was broken or died for us: and denieth the c Allpresent, presential. present substantial participation, and understand nothing concerning Man, what and how he is, what he wanteth and standeth in need of, that he may attain the salvation of God again: The Third Party will handle the matter best, and keep to the words of the Institution, but say; That Christ is participated with and under Bread and Wine, that is, Christ's flesh and blood is eaten and drunk under Bread and Wine; but yet have no understanding how that comes to pass, what is in Man that is capable of such a Gift, and will know nothing of the inward Ground and right Adamicall humanity, and deny also moreover the Substantial inhabiting of Christ, and is as fare from understanding as either of the other two: Neither will they know how the participation is wrought, but depend barely on the dead letter, but lay about them, lash and thunder, with railing, scorn, Heresy, and Blasphemy. 7. Every party striveth only about a literal Image, and will have Christ bound to their d Imaginary. Imagelike opinion, and will be Patron of that same Image, and do it upon no other ground, but that they will attain Glory, honour, and high Esteem by it: which may be known in that they all of them disgrace and contemn one another, that each of them may but maintain his d Imaginary. Imagelike opinion, and be called and esteemed e Or, Masters and Dispensers'. Lords of the Mysteries of Christ; and yet in the ground of their hearts respect nothing but the Earthly Lucifer, with temporary honour and self-will; and will be f Venerated. worshipped as Christ: Every party would have it so, that Men should worship their Image, viz: their framed literal Opinion. 8. With Christ's Testaments they distinguish their Images, and make them a Sect therewith: and cry; Hear is the Church of Christ, there is Heresy and Seduction: cleave unto me, here is Christ: and therewith embitter the hearts of Kings and Princes, as also the Minds of the People, so that one brother, for an Image-like opinion sake, despiseth, disgraceth, slandereth, and blasphemeth another, and accounts him and cryeth out upon him for Devilish, and will raise wars and bloodshed, and desolation of Land and People, for the sake of such Idoll-Images: all which are a mere empty shell without fruit, and belong to the fiery World for Separation. 9 Men have brought it to this pass, that the people think they are saved, if they do but cleave to the opinion [of such men] and allow it: whether they understand it or no, when they do but honour a Sectarian Name thereby, and hold the Patron of their opinion to be right; so that when one heareth the name of him, he cryeth; Yes, yes, that is right: and yet knoweth not what it is: so altogether have men blinded and seduced the simple, that Men look only upon men's Names, and think Christ is in the Opinion; and that which is yet worse, men so compel the people with power into such Image-like Opinions, and have so blinded Men, that they forsake even body and Goods for an Opinion sake, which yet they understand not in the ground of it, and persecute, hate, and kill one another for it. 10. Every one of them cryeth Men will take away the true Doctrine, viz: the true Faith, from them, and yet they have it not, neither is it in their Opinion; thus altogether is the world filled and blinded with Opinions: Men suppose, if a Man use but Christ's Testaments according to the opinion of his Patron, than there is blessedness and salvation therein, else there can be no salvation: and whosoever imagineth not according to the same opinion, and hangeth and cleaveth to them, cannot be saved; also he is no true member of the right Christendom. 11. Men do so miserably contend about such Image-like opininions, that the Churches are made nothing else but mere houses of contentious Disputation, and spiritual Dens of Murder: which Murder in the End comes to wars and bloodshed, and mere disgrace and dishonour is done to Christ for his holy Gifts and Testaments sake: and nothing else in truth is thereby erected, but as Israel danced about the Golden Calf, and made an Idol-calfe to be their God, and joyed in their own handiwork; viz: in their Idoll-Image, and lost their God: and therefore also the anger of God was wrath against them, and devoured them all in the Wilderness, so that such Idol and Image Servants could not come into the promised Land. 12. Loving brethren, contend not about Opinions, all contentious Disputation is an Image of an Idol: Christ hath concerning his Omnipresence, told us of no opinion, where he saith, He will be with us every day to the End of the world, Matth. 28.20. He saith not, in such or such an opinion, but where he signifieth his presence, he saith thus; as the lightning goeth forth and shineth to the going down thereof, so shall also the Ever enduring coming of the Son of Man be, Matth. 24.27. And saith; The kingdom of God is inwardly within you, Luk. 17.21. 13. Christ's Light and power riseth up in his children in the inward Ground, and shineth to them through the whole course of their life, and in that wellspring of Light is the kingdom of God in M●n: Now if he have not this, let him contend and dispute as much as he will, yet he will bring it into him by no opinion; but if he hath it, out of the same wellspring flow even streams of Love; it needeth no Opinion, let him only look that Christ's kingdom be borne in him, that Christ be Man in him: else he is no Christian, be he how he will for opinion, he must stand as a branch in the vine of Christ, Joh. 15. The Opinion helpeth him not, but the true Faith, which through the breaking forth of Love is active, and worketh good works, Gal. 5.6. if he have not the works of Love, than he hath also no Faith: the opinion maketh no salvation, but is Babel, a confusion of the Tongues of the one only Love: None is a Christian, unless he love his neighbour, and desireth to do him good. 14. The outwardly imputed Grace, without the innate e Or, childelike. filial Grace is all false; when Christ worketh in a Man, than he is a Christian, and then the sufferings, merits, and satisfaction of Christ avail him: when he hath him in himself for an Advocate, who hath done it, that he do it also in him, and attracteth his merits to him, then is the kingdom of God in that Merit, otherwise all Imagelike Opinions are faise: No work pleaseth God but what he himself worketh in Man through his Spirit, therefore let us be the children of Christ, and not the children of Images. 15. Christ hath imparted his kingdom to us in his Testaments, he that will receive it must be his child, else there is no Inheritance: to work Repentance is better than to desire to know much: Is not the knowledge given from God to a Man, than he will not [be able to] understand the Ground of the divine secret Mystery, but if it be given him, he need no Image: to continue in the humility and simplicity of Christ, and to cleave to his love and Grace without despising of any one, is good Christianity: All whatsoever speaketh of itself is Babel; in Christ we are all Members, and all one. AMEN. The End of the second little Book concerning The Holy Supper. The Table of the Two Testaments. Angels. Book 1. Ch: 1. THe End why God Created the Angels and Men; also of Reason's Misunderstanding of the Testaments of Christ. Verse. 23. Book 1. Ch: 2. How Angels became Devils. Verse. 3, 4, 5 Anointing. Anointed. Book 1. Ch: 3. How Christ's anointing is understood in the Water Baptism. Verse. 19 Book 1. Ch: 3. How the Body and Soul is anointed by Christ in the Water-baptism. Verse. 19.20 Book 1. Ch: 4. John Anointed when Mary saluted Elizabeth. Verse. 4 Book 1. Ch: 4. A Baptizer should be the Anointed of Christ. Verse. 22 Antichristian. Book 2. Ch. 5. Of Antichristian do. Verse. 4 Arise. Book 1. Ch. 3. What that is, wherein Man at the last day shall Arise and stand before the Judgement. Verse. 16.17.20 Baptism. Baptised. Baptism. Baptiser. Book 1. Ch. 2. How the Deluge was a figure of Baptism. Verse. 17 Book 1. Ch. 2. Why God sent the Baptism and Divine Infusion in an Elementary Earthly Medium. Verse. 26.27. Book 1. Ch. 2. What is the Ground of that Water- Baptism, to which the holy Ghost is the Hand that Baptiseth. Verse. 36 Book 1. Ch: 3. How the whole Man needed Baptism. Verse. 4 Book 1. Ch: 3. How the Baptism of the holy Ghost is effected. Verse. 6 Book 1. Ch: 3. What it is in the Water- Baptism, wherewith the Body from the Outward World and the Spirit of the Constellation in Man is Baptised. Verse. 12 Book 1. Ch: 3. How we are buried with Christ in Baptism. Verse. 22 Book 1. Ch: 4. John the Baptist the Beginner of Water- Baptism. Verse. 01 Book 1. Ch: 4. Circumcision changed into Water- Baptism. Verse. 6 Book 1. Ch: 4. Why God Ordained the Water- Baptism. Verse. 9 Book 1. Ch: 4. Why the Outward Baptism is requisite to those that live to have it. Verse. 14.15.19. Book 1. Ch: 4. We are through Baptism planted anew in the Word of God. Verse. 20 Book 1. Ch: 4. How God is with the Holy, & with the Unholy in the Baptism. Verse. 24 Book 1. Ch: 4. What required to Baptism in them that are present. Verse. 33.34.40 Book 1. Ch: 4. Wicked people at the Baptism, a hindrance to the work. Verse. 36 Book 1. Ch: 4. Baptism not a mere sign, but a substantial work. Verse. 38 Book 1. Ch: 3. What was done that the Three World's properties in Man might be Baptised. Verse. 5● Book 1. Ch. 3. What it is in Man that is Baptised into Death. Verse. 21 Book 1. Ch. 4. Faithful Parents Baptised in Soul and Body, generate Children in that Baptism. Verse. 13 Book 1. Ch. 3. How the Father Son and Holy Ghost Baptism together. Verse. 11 Book 1. Ch. 4. Who it is that is worthy to Baptism with Water. Verse. 10.11.39 Book 1. Ch. 4. Holy Parents Baptism their Offspring in Spirit, yet why the Outward Baptism is requisite in those that live to have it. Verse. 14, 15.19 Book 1. Ch. 4. The unfaithful Baptiser is dead in that work, though God always worketh in respect of his Covenant. Verse. 12 Beasts. Book 2. Ch: 1. The Image of Reconciliation in the sacrificing of Beasts, and burning the Fat of them mentioned Levit. 8.14. etc. Verse. 5 Body. Book 1. Ch: 1. How we came to have this Bestial Body. Verse. 20 Book 1. Ch: 2. What Body the Saints, before (and since) Christ, put on; and what Body they wait for in the Resurrection at the Last Day. Verse. 14 Book 1. Ch: 3. The Body of Man necessary to be Baptised. Verse. 2.3 Book 2. Ch: 3. Why the Bread and Wine cannot be turned into the Body and blood of Christ. Verse. 25 Book 2. Ch. 4. How it is, not to distinguish the Lords Body. Verse. 1 Children. Book 1. Ch: 4. Christ biddeth; Suffer little Children to come to him. Verse. 28 Christ. Christ's. Christian. Book 1. Ch: 2. Why God must become Man; and why Christ must receive the Elementary part from us. Verse. 34 Book 1. Ch: 2. How Christ is bestowed upon Man. Verse. 37.38 Book 1. Ch: 3. How Christ is the Light of the (little) World. Verse. 10 Book 2. Ch. 2. How Christ is the Light of the world. Verse. 10 Book 1. Ch. 3. How Christ penetratrated through Death and Hell. Verse. 18 Book 1. Ch. 3. How Christ descended into Hell. Verse. 22 Book 1. Ch. 4. John the forerunner of Christ. Verse. 5 Book 2. Ch. 2. How Christ was the right High Priest. Verse. 3.4 Book 2. Ch. 2. Christ gave his whole Humanity to his Disciples. Verse. 8.9 Book 2. Ch. 2. What the City of God in Man is, and how we continue in Christ, and be in us. Verse. 11 Book 2. Ch. 2. Christ, by the last Supper, fulfilled the Old Testament. Verse. 17 Book 2. Ch. 3. Man cannot say I am Christ, though Christ dwelleth in him. Verse. 30 Book 2. Ch. 4 Who they are that Crucify Christ now, and wound him. Verse. 15 Book 2. Ch. 4. How a Man shall feel and Taste what Christ in him is. Verse. 23 Book 2. Ch. 5. None know Christ, but those to whom, and in whom the Father revealeth him. Verse. 2, 3 Book 2. Ch. 5. How Men say, here is Christ. Verse. 8 Book 2. Ch. 5. How Christ is with us Every Day to the End of the World. Verse. 12 Book 1. Ch. 3. What was effected by Christ's shedding forth his blood upon the Earth. Verse. 18 Book 1. Ch. 3. What in Man is the Christian, and why Man's works must be Judged. Verse. 25 Book 2. Ch. 4. The whole life of a Christian should be continual Repentance, and flying unto Grace and the mere Mercy of God. Verse. 17.20.21 Book 2. Ch. 4. A right Christian is afraid of all Sinne. Verse. 18 Book 2. Ch. 5. None is a Christian but he that desireth to do his neighbour good. Verse. 13 Church. Churches. Book 2. Ch. 4. Faithful Witnesses about Baptism, well ordained by the Christian Church. Verse. 37 Book 2. Ch. 5. How the Churches are made spiritual Denns of Murder. Verse. 11 Circumcised. Book 1. Ch. 2. The Covenant and the Holy Fire, renewed with Abraham, and why Masculine Persons must be Circumcised. Verse. 18 Communion. Book 2. Ch. 3. It is not enough to partake of Bread and Wine in the Communion. Verse. 32 Book 2. Ch. 3. What our purpose must be when we go to the Communion. Verse. 32 Book 2. Ch. 3. How a Christian partaketh of the Communion without Bread and Wine. Verse. 33 Book 2. Ch. 3. The usefulness of the Ordinance of the Communion. Verse. 33 Book 2. Ch. 4. We must desire the same to all our Enemies that we desire for ourselves, if we will worthily go to the Communion of Saints. Verse. 21 Contention. Book 2. Ch. 5. The Author showeth the Contention of the Learned for the Comfort of the simple. Verse. 1 Covenant. Book 1. Ch: 2. Why God transferred the Covenant from Circumcision into Baptism. Verse. 25 Book 1. Ch: 2. Why the Covenant of the Water-baptism was first brought into the Heavenly Ens of Man. Verse. 32 Book 1. Ch: 4. The Covenant of Christ's Testaments is always powerful. Verse. 6 Book 1. Ch: 4. The wicked Man in God's Covenant is a sweet savour unto condemnation. Verse. 25 Book 1. Ch: 4. What it is to a child, that it is begotten of wicked Parents, and brought by wicked people to the Covenant: also what it is to God. Verse. 29 Book 1. Ch: 4. Why the Covenant of God is made in Christ's Blood and Death. Verse. 30 Book 1. Ch. 4. Baptism a Spiritual Substance brought with the Covenant into the Water. Verse 31.32.33 Creature. Book 2. Ch: 3. What it was that vanished as to the Creature when Man fell. Verse 13 Dead. Death. Book 1 Ch: 5. What is baptised to the Resurrection of the Dead, or for Dead. Verse 38 Book 1 Ch: 1. How Christ became Death to Death. Verse 24 Book 1 Ch: 2. How the Soul died the Death, was poisoned and came to have an Evil Life: How Angels became Devils. Verse 3.4.5 Book 1 Ch: 3. What it is that is baptised into Death. Verse 21 Book 2. Ch. 1. How Death was broke open 18. Ch. 2 verse. Verse 13 Book 2. Ch. 3. What it is that is Death to Death, which Outward Nature holdeth to be a Life. Verse 8.9 Dispute. Book 2. Ch. 1. The cause why Men Dispute about Divine things. Verse 7.11, 12 Book 2. Ch. 1. What Men should do, that they need not Dispute about God. Verse 14, 15 Book 2. Ch. 1. Men should confer and instruct one another, not Dispute. Verse 16 Father. Book 2. Ch: 4. How we are in the Drawing of the Father. Verse 20 Faith. Book 1. Ch: 2. How the Spiritual Oil and Water of the Soul hath flowed into the Faith, and made the fallen Soul capable of the New Birth. Verse. 1.2 Book 1. Ch. 2. In what Faith the Children of God before Christ's Incarnation Sacrificed, and why they used those Types Verse. 8.9.10.11 Book 1. Ch. 4. Parents have power, to give up the Child's will, to God, in their Faith. Verse. 21 Book 1. Ch. 4. A dangerous thing to Baptism without Faith. Verse. 35 Book 2. Ch: 3. How the Invisible Substance of Christ falleth into our Faith, as a spark into Tinder. Verse. 18 Book 2. Ch: 3. The Substantial Faith in Man is a Branch on the Vine Christ. Verse. 28 Book 2. Ch: 5. Of men's crying, the true Doctrine and Faith, will be taken away from them, and yet they have it. Verse. 10 Fire. Book 1. Ch: 2. How the Sacrifice was kindled with Holy Fire. Verse. 12 Book 1. Ch: 2. How the understanding of the Holy Fire came to be quenched. Verse. 17 Book 1. Ch: 2. How the Divine Holy Fire was introduced through Baptism. Verse. 35 Book 2. Ch: 1. Moses had holy Fire for the Sacrifice. Verse. 20 Flesh. Book 1. Ch: 1. How Christ giveth us Eternal Life, how we Eat his Flesh, and drink his Blood, how he giveth us the water of Eternal Life. Verse. 28.29 Book 1. Ch. 3. To what in Man, Christ giveth his holy Spiritual Flesh for food. Verse. 6 Book 2. Ch. 1. How there was holy Flesh, and holy Bread. Verse. 23 Book 2. Ch. 2. Of holy Flesh. Verse. 13 Book 2. Ch. 2. How Christ's flesh and blood is the Sacrifice of the New Testament. Verse. 6.7 Book 2. Ch. 3. Christ gave his Disciples his Spiritual Flesh and Blood. Verse. 1 Book 2. Ch. 3. In what manner we eat and drink the Flesh and blood of Christ. Verse. 6.7. Book 2. Ch. 3. Christ's mortal Flesh but the shell of the Spiritual Flesh. Verse. 21 Book 2. Ch. 3. How Faith always eateth Christ's Flesh and blood without a Medium as well as with it. Verse. 27.33 Book 2. Ch. 3. Why it was so ordained that we should partake of Christ's Flesh and blood under Bread and Wine. Verse. 31 Food. Book 2. Ch. 2. How Israel did eat blessed Food, notwithstanding the Curse. Verse. 14 Forgiveness. Book 2. Ch. 4. No Forgiveness of sins without Conversion and Resolution to departed from wickedness. Verse. 9 Book 2. Ch. 4. What the Forgiveness of sins is. Verse. 10 Book 2. Ch. 4. The Power of Forgiveness is in Christ's internal Ordinance, not in the Priest. Also of the Bride of Christ. Verse. 11.12 Forms. Book 1. Ch. 1. Werein the seven Forms of Nature take their Beginning. Verse. 6 God. Book 1. Ch. 3. What in the Outward World's Substance is called God. Verse. 1 Book 1. Ch. 3. How with the Mind, Paul served God, and with the flesh the Law of sin. Verse. 23 Book 1. Ch. 3. Who are called according to the Purpose of God. Verse. 24 Book 2. Ch. 3. Where it is that God dwelleth in Man. Verse. 11 Grace. Book 1. Ch. 1. How Grace (the New Covenant) came into the Soul to help it again; of which Aaron's Rod was a Figure. Verse. 6.7 Book 1. Ch. 4. John declared that the time of Grace (the Kingdom of Heaven) was at hand. Verse. 5 Book 2. Ch. 3. Man's Life cannot in its own Power receive the Substance of God, but it is given of Grace. Verse. 29 Book 2. Ch. 4. The true imputed Grace, is to live in Christ. Verse. 16 Book 2. Ch. 4. The whole Life of a Christian should be continual Repentance, and flying unto Grace, and the mere mercy of God. Verse. 17.20.21 Book 2. Ch. 5. The Innate Filial Grace is the true imputed Grace. Verse. 14 Ground. Book 1. Ch. 1. What searching cannot reach the true Ground whence every Being taketh its Original. Verse. 3.4 Heaven. Book 1. Ch: 1. How Divine understanding is attained and the Kingdom of Heaven. Verse. 8.9 Book 1. Ch: 1. Of the Misunderstanding where Heaven is. Verse. 24 Book 1. Ch: 1. How Christ dwelleth in Man; and Man in him, in Heaven; and witnesseth in the soul infallibly, that we are the children of God. Verse. 28.29.30 Book 1. Ch: 3. How we dwell in Heaven, and have our Conversation there. Verse. 24. Hell. Book 2. Ch: 4. The wicked partaketh of Christ's going to Hell: It were better the wicked did not meddle with Christ's Testaments. Verse. 7 Humanity. Book 1. Ch: 3. Why Christ assumed our Humanity. Verse. 1 Book 2. Ch: 3. The Substantial Word taketh on it our Humanity, the Spiritual Humanity, the Invisible Substance, with which Christ came down from Heaven. Verse. 17 Image. Book 1. Ch: 2. The Bestial Earthly Image of Man is preserved in the Fire of God. Verse. 13 Book 2. Ch: 4. How we are made conformable to Christ's Image. Verse. 24 Book 2. Ch: 5. How Three Parties strive only about a literal Image of Christ's Testaments. Verse. 7 Infant. Book 1. Ch: 4. How the Faithful Baptiser, Parents, Witnesses, and Standards by, work to the Baptising of the Infant, though it hath no understanding of what is done. Verse. 15.16 Book 1. Ch: 4. How the Command of Christ, Matth. 28.19. is effectual in the Baptising of an Infant. Verse. 17 Book 1. Ch: 4. What a wicked Baptiser doth, and how the Infant is notwithstanding baptised with the Living Word. Verse. 23 Book 1. Ch: 4. How it is with an Infant of wicked Parents, that is baptised by a wicked baptiser, and wicked People standers by. Verse. 26.27 John. Book 1. Ch: 4. John the Baptist, the son of a Priest. Verse. 8 Lamb. Book 2. Ch: 4. How the wedding of the Lamb is rightly kept. Verse. 10 Law. Book 1. Ch: 3. How the soul is laid hold on by the Law of Nature, and what is the Ground and fountain of Repentance. Verse. 7.10.11 Life. Book 1. Ch: 1. Where the Book of Life is to be found. Verse. 18 Book 1. Ch: 2. What is the New Life of Regeneration. Verse. 31 Book 1. Ch: 3. How the Son Giveth the Soul Eternal Life, and what Eternal Life is. Verse. 9.11 Book 1. Ch: 3. What the Creaturely Life is. Verse. 15 16 Light. Book 1. Ch: 3. When, the Divine Light in the Name Jesus is received into the Soul. Verse. 8 Book 2. Ch: 3. The Invisible Substance of Christ is a Light and Spiritual Oil in the Life of Man. Verse. 19 Medium. Book 1. Ch. 2. Why there must be an Earthly Medium, to Enter into the Covenant of God by. Verse. 33 Book 2. Ch: 1. Why the Bestial Medium in the Sacrifices must be used. Verse. 21 Book 2. Ch: 2. Of the Elementary Medium of blessed Bread and Wine. Verse. 16 Book 2. Ch: 2. How through the Medium of Bread and Wine, we participate of Christ in a Corporeal and Spiritual way. Verse. 18.19 Book 2. Ch: 2. Why there must be a Medium in the New Testament as well as in the Old Testament. Verse. 20 Book 2. Ch: 3. Bread and Wine a Medium to the visible Man. Verse. 22 Mumia. Book 2. Ch: 3. Of the Humane Mumia, and what it is. Verse. 1 Opinion. Book 2. Ch: 5. How Men cleave to an Opinion, whether they understand it or no. Verse. 9 Ordinance. Book 2. Ch: 4. None should rely merely upon the Outward Ordinance. Verse. 14 Participation. Book 2. Ch: 5. The Three Contenders about the presence of Christ in the Supper, have no understanding how the true Participation is wrought. Verse. 6 Passeover. Book 2. Ch: 1. Of the Paschall Lamb, the Passeover, and how it was a Type of Christ. Verse. 1.2 Power. Book 1. Ch. 1. How the Soul comes to lose the Divine power and knowledge. Verse. 5 Book 2. Ch: 3. What the Humane Power is to the Divine Power. Verse. 5 Book 2. Ch: 3. What that Sin was, upon which Gods Power went into the received Humanity again. Verse. 14 Book 2. Ch: 3. Man liveth not by Bread only, but by the inward Power thereof. Verse. 23 Book 2. Ch: 3. Man's Life cannot in its own Power receive the Substance of God, but it is given of Grace. Verse. 29 Presence. Book 1. Ch: 1. How Christ's Presence, Office, and Kingdom are to be understood. Verse. 25.26.27 Principles. Principle. Book 2. Ch: 3. Of the Three Principles in Man. Verse. 12 Book 2. Ch: 3. How each Principle in Man eateth its like in the Participation of Christ's Testaments. Verse. 15 Reason. Book 1. Ch: 1. How the Body, and Reason, and Soul of Man, is distinctly fed with Nourishment. Verse. 13.18 Redemption. Book 1. Ch: 1. How Christ effected our Redemption, and through Death brought the Soul into Eternal Life, and how the Soul is become Lord over Sin, Death, the Devil and Hell. Verse. 25.26.27 Book 1. Ch: 2. Of Isaac a Type of Our Redemption. Verse. 19 Repentance. Book 1. Ch: 3. How the Soul is laid hold on by the Law of Nature, and what is the Ground and Fountain of Repentance. Verse. 7.10.11 Book 1. Ch: 4. John baptised but with Repentance: only prepared the way, and Opened the Gates for the King of Glory to Enter in. Verse. 7 Book 2. Ch: 4. Repentance must not be deferred till the participation of the Testaments. Verse. 9 Sacrifices. Sacrifice. Book 1. Ch: 2. How the Sacrifices were effectual, and how God and the Soul wrought with the Sacrifice. Verse. 20.21.22.23.24 Book 1. Ch: 2. The Fat of Beasts a Medium in the Sacrifices. Verse. 28 Book 1. Ch. 2. What the Sacrifice Typified. Verse. 29 Book 2. Ch: 1. How the Sacrifices were a figure of Christ's Sacrifice. Verse. 6 Seed. Book 1. Ch: 2. Of the Seed of the Woman, and Destroyer of the Serpent. Verse. 8.9.10.11 Book 1. Ch: 2. Of Abraham's seed as the Stars. Verse. 19 Book 1. Ch: 2. The Love-fire awakened itself in the Seed of the Woman. Verse. 30 Book 1. Ch: 4. The Parents of John Dead in their fleshly Seed. Verse. 2.3 Book 1. Ch: 4. How the Grain of Mustard- seed is sown in the Ens of the Child. Verse. 18 Book 2. Ch: 4. How the Seed of the Serpent stingeth Christ in the Heel. Verse. 4 Signified. Signifieth. Book 2. Ch: 1. What the unleavened Cakes signified. Verse. 3.4 Book 2. Ch: 1. What Moses, Aaron, the Heifer, and the Ram signified in the figure. Verse. 7.9 Book 2. Ch: 1. What the Tabernacle signified: why Mary was called the blessed among all women: what the Altar, the Laver, and anointing the Head of Aaron, signified. Verse. 8 Book 2. Ch: 1. What the Burning of the Fat, signified. Verse. 10 Book 2. Ch: 1. What the Burning of the Heifer without the Host signifieth, and that the blood sprinkled upon the Altar, signifieth that our blood shall come again to the Soul in the power of it at the Last Day. Verse. 11.12 Book 2. Ch. 1. What the powering of the blood at the foot of the Altar, signifieth. Verse. 12.13 Book 2. Ch. 1. What the Ram signified; how it was a sweet Saviour to the lord Verse. 14.15.16.17.19.22 & Ch: 2. verse 3. Son. Book 1. Ch: 3. Of the Souls being given to the Son, and how the Son giveth it Eternal Life; and what Eternal Life is. Verse. 9.11 Changed 2. v. 2 Sop. Book 2. Ch: 2. How it was with Vzza; and with Judas after the Sop. Verse. 5 Soul. Book 1. Ch. 1. How the Soul came to be helped again after the Fall. Verse. 21.22 Book 1. Ch. 1. How the Soul is become Lord over Sin, Death, the Devil, and Hell. Verse. 25.26.27 Book 2. Ch. 3. The Soul eateth of the supernatural substantial Love of the Name Jesus. Verse. 10 Spirit. Book 1. Ch. 1. How the Spirit leadeth into all Truth. Verse. 18 Book 1. Ch. 3. How the Spirit of God is to be understood in all the Three Worlds. Verse. 13 Supper. Book 2. Ch. 3. A resemblance between Christ in his Supper, and the influence of the Sun in herbs. Verse. 2.3.4.6 Book 2. Ch. 3. Why Christ Ordained the Testament of his Supper under Bread and Wine. Verse. 24 Book 2. Ch. 5. How all the Three Contenders and Disputers about the Presence of Christ in the Supper, have no understanding how that participation is wrought. Verse. 6 Teachers. Book 2. Ch. 5. Of Teachers not sent. Verse. 5 Testaments. Testament. Book 2. Ch. 4. Christ's Testaments destroy sin in the Penitent receiver. Verse. 8 Book 2. Ch. 4. XVIII inquiries into a Man's own heart, to find whether he may worthily receive the Testament of Christ. Verse. 19 Book 2. Ch. 4. How the Mind when it cometh to Christ's Testaments must acknowledge it is able to do nothing. Verse. 22 Book 2. Ch. 4. He that will not be a Man of New thoughts and will, receiveth the Testament unto Judgement. Verse. 25 Book 2. Ch. 5. He that will receive the Kingdom of Christ in his Testaments must be his child. Verse. 15 Types. Type. Book 1. Ch: 2. How Cain and Abel differed, and of their several Types. Verse. 15.16 Book 2. Ch: 2. Why the Type ceased. Verse. 1 Thoughts. Book 1. Ch: 1. What is the Ground of the understanding and Thoughts. Verse. 1.2 Book 1. Ch: 1. How the Thoughts come to be fed with divine food, which is the Essential wisdom of God. Verse. 19 Variety. Book 1. Ch: 1. The cause of the changing and variety in Nature. Verse. 17 Vine. Book 1. Ch: 1. How Man becometh a Branch on the Vine Christ. Verse. 27 Book 2. Ch: 3. How the Holy Man is a Branch on the Vine Christ. Verse. 20 Understanding. Book 1. Ch: 1. How Divine Understanding is attained, and the Kingdom of Heaven. Verse. 8.9 Book 1. Ch: 1. Of the Three Touchstones of the Divine Understanding. Verse. 18 Wicked. Book 2. Ch: 4. The wicked Priest and Pharisee is not capable of being in the Office of Christ. Verse. 13 Will. Book 2. Ch: 2. How the Souls will cometh to be changed. Verse. 12 Word. Words. Book 1. Ch: 1. Why the Eternal Word is become Man. Verse. 24 Book 2. Ch: 3. What signifieth to us Christ's saying; My words are Spirit and Life. Verse. 16 Book 2. Ch: 4. Man's spiritual Mouth receiveth Christ's words and Life. Verse. 26 Book 2. Ch: 5. The Living Word giveth Testimony to the Literal word. Verse. 5 Works. Book 1. Ch. 3. What in Man is the Christian, and why Man's Works must be Judged. Verse. 25 FINIS. REader, pray cause these faults to be mended with a Pen. Page 21. on the second side, line 10. for, unlooked, read unlocked. Page 50. line 2. for, foolish read soulish. page 55. line 31. for vision read visible.