The First Chapter Why the Becoming man or Incarnation of Iesus Christ, hath not hitherto been rightly understood. Also Of the two Eternal Principles, and of the Temporary Principle.

1. WHen Christ asked his Disciples, Mat. 16. 13 Whom do the people say that the Sonne of man is? They an­swered, 14.Some say thou art Elijah, some, that thou art John the Baptist, or one of the Pro­phets.

2. 15. He asked them, and said, Whom say ye then that I am?

3. 16. Them answered him Peter, Thou art Christ the Son of the liv­ing God.

4. 17. And he answered them and said, Of a truth Flesh and Blood hath not revealed that unto thee but my Father in Heaven; 21. And upon this he made known unto them his Suffering. Dying and Resurrection

5. To signifie, that self Reason in the wit and wisdome of this world, could not in its own Reason know nor apprehend this Person, who was both God and Man.

6. But he would for the most part, be rightly known, only those that would wholly yeild up themselves to him, and for his name sake, suffer the Cross, Tribulation and Persecution: who would earnestly cleave to him.

7. As indeed it so came to pass then also; That, even while he con­versed visibly amongst us in this world, he was least known by the Wise in Reason.

8. And though he went up and down in divine VVonders, doing Mira­cles, yet outward Reason was so blind and void of understanding, that those great wonders were by the wisest in the Arts and Sciences of Reason, ascribed to the Devil.

[Page 2] 9. And as at the time when he walked visibly in this world, he remained unknown by the wse in their own Reason; so he still remaineth unknown to outward Reason.

10. From hence is so much contention disputation and strife arisen about his Person; in that outward Reason supposeth it can reach fathome and search out what God and Man is; and how God and Man can be one Person.

11. Which strife hath filled the circuit and face of the Earth, self Reason continually supposing it hath found and gotten the Pearl, not withal con­ [...]dering, that God's Kingdom is not of this world, and that Flesh and Blood cannot know or apprehend it.

12. Therefore now it concerns every one, that will speak or teach of the Divine Mysteries, that he have the spirit of God, and know in the Light of God, those Matters which he will give forth for true; and not suck or draw them from his own Reason; and so without divine knowledg, run upon the bare Letter in his opinion, and drag the Scripture by the Hair of the Head, to prove it, as is usualy done by Reason.

13. From this, so exceeding many errors are arisen, in that the divine knowledg hath been sought in mens own wit and Art; and so men are drawn from the truth of God, to their own Reason; so that the Be­coming Man of Incarnation of Christ, hath been accounted a strange work and thing.

14. Whereas yet we must all, in that Becoming Man or Incarnation, be born of God again, if we will ever escape the wrath of the Eternal Torment or Nature.

15. But seeing it is a familiar intimate and native innate work to the children of God, wherewith they should exercise themselves daily and hourly; and should alwaies enter into the Becoming Man or Incarnation of Christ, and go forth from the earthly Reason; and so, in this miserable life, must be born in the birth and Becoming man or Incarnation of Christ, if they mean to be the children of God in Christ.

16. I have therefore undertaken to write this high mystery, according to my knowledg and gifts, for a memorial, that so I may have cause also hear­tily to be refreshed and quickened with my Immanuel.

17. Seeing I also, together with others, the children of God and Christ, stand in this birth; that I may have a Remembrancer, and support or stay, if the dark earthly Flesh and Blood, together with the Devi [...]s Poyson, should surprise me or prevail over me, and obscure and darken my Image.

18. Therefore I have undertaken it as an exercise of Faith, whereby my Soul may thus, as a Branch or twig in its Tree Jesus Christ, quicken it self from his Sap and vertue.

19. And that not with wise and high eloquence of Art, or from the Rea­son of this world; but according to the knowledg which I have from my Tree Christ; that my little sprout in the Tree and life of God, to­gether with others, may grow and flourish.

[Page 3] 20. And though I search sublimely and deep, and shall set it down very clearly; yet this must be said to the Reader; that without the Spirit of God it will be a Mystery to him, and hidden from him.

21. Therefore let every one take heed how he judgeth, that he fall not in­to the judgment of God, and be captivated by his own Turba, and that his own Reason cast him not down headlong. This I say out of good will, and give it to the Reader to ponder of.

22. When we will write of the Becoming Man or Incarnation, and birth of JESUS CHRIST the Sonne of God, and speak rightly thereof, then we must consider the cause, and what it is that moved God to becom Man, seeing he needed not that to the accomplishment or perfection of his Being or Substance.

23. Neither can we by any means say, that his own Being or Substance hath altered it self in the Becoming-Man or Incarnation.

24. For God is unchangeable, and yet is become what he was not, though his property for all that remaineth unaltered; that which was only aimed at, was the salvation of fallen Man, that he might bring him into Paradise again.

25. And here we are to cnosider of the first Man, how he was before his fall, for whose sake the Deity hath moved it self; which ought highly to be considered by US Men.

26. VVe know what Moses saith, That Genes. 1. 26, 27. 5. & 1. 9. & 6 God Created man according to his Similitude, in an Image of or according to him; understand it thus, That God, who is a Spirit, beheld himself in an Image, as in a Similitude.

27. Nevertheless he hath also created this World, that so he might ma­nifest the Eternal Nature in substantiality, also in living Creatures and Fi­gures, that all this might be a Similitude and out-birth or expresse Image, out of the Eternal Nature of the first Principle.

28. VVhich Similitude, before the time of the world, stood in the wisdom of God as a hidden or Desire. Magia, and was beheld in the wisdom by the Spirit of God.

29. VVho in the time of the beginning of this world, moved the Eternal Nature, and opened and brought forth the similitude of the hidden divine world.

30. For the Fiery world stood as it were swallowed up or hidden in the light of God; in that the light of the Majesty ruled alone in it self.

31. And yet we must not think that the Fiery World was not then; It was then; but it severed it self in or [Page 4] into its own Principle, and was not manifested in the Light of God's Ma­jesty.

32. As we may observe in the Fire & Light, that the Fre is indeed a cause of the Light, and yet the light dwelleth in the Fire, un-apprehended by the Fire, and beareth or hath another source or quality then the Fire.

33. For the fire is fierceness and consumeth, and the light is meekness, and out of its virtue or power, cometh Substantiality viz: Water, or the Sulphur of a thing, which the Fire attracteth into it self, and useth it to its strength and life, and so is an eternal Band.

34. This Fire and divine Light, have each stood still in it self from Eterni­ty, each standing in its order, in its own Principle, and having neither Ground nor Beginning.

35. For the Fire hath in it self for its source or quality, its own Form viz: the Desiring; out of which, and in which, all Forms of Nature are ge­nerated; one being continually a cause of the other, as is mentioned ex­presly at large in the other writings.

36. And we find in the Light of Nature, that the Fire in its own Essence, hath been as in an astringent desirous source or quality, a darkness in it self, which in the Meekness of God hath stood as it were swallowed up; so that it hath not been qualifying or producing its Quality, but Essentially in it self, and not kindled.

37. And though it hath as it were burned, yet that hath been as a Prin­ciple of its own, in it self only perceptible.

38. For there have been only two Principles from Eternity; the one in it self, the Fiery world; the other also in it self, the Light-flaming world.

39. And yet they were not parted asunder, as the Fire and Light are not parted asunder, and the Light dwelleth in the Fire, unapprehended by the Fire.

40. And thus we are to understand two Spirits one in another viz: 1 ^o One fiery, according to the Essence of the Astringent and stearn Nature out of the hot and cold stearn Essential Fire, which is understood to be God's wrath-spi­rit and source or quality, and belongeth to the Fathers property; accor­ding to which he calleth himself, an angry Exod. 20. 4. jealous God, and Heb. 12. 29. a consuming fire, in which the first Principle is understood.

41. And 2 ^o The other a Meek Light-flaming Spirit, which from Eternity conceiveth its variation or transmutation in the Cnter of the Light; for it is in the first Principle, in the Fathers Property, a Fiery Spirit; and in the second Principle, in the light, a meek light-flaming spirit, and is only one, and not two; but is understood to be in two sources or qualities, viz: in Fire and Light, according to the property of each source or quality.

42. As is sufficiently to be understood by us, in every outward Fire, where­in [Page 5] the Fire source or quality, giveth a wrathful fierce spirit, which is consu­ming; and the source or quality of the light, giveth a meek amiable Air-Spirit, and yet is Originally, but one Spirit.

43. In like manner we are to conceive of the Being or Substance of Eter­nity, viz: the holy Trinity, which in the Light, we apprehend to be the Deity; and in the Fire, to be the Eternal Nature; as is sufficiently cleared in the other writings.

44. For the Omnipotent Spirit of God with both the Principles, hath been from Eternity All itself, there is nothing before it; It is it self the Ground or Bysse, and the Abysse.

45. And yet the Holy Divine Being or Substance, is especially observed to be a Being or Substance of its own, in it self, and dwelleth without or beyond the fiery or fiering Nature and property, in the lights property, and is called GOTT.GOD, not from the Fires property but from the Lights property.

46. Though indeed both properties are unsevered, as we may understand by this world, wherein there lieth a hidden Fire in the Deep of Nature, and hidden in all beings or substances and Things, else no outward fire could be brought forth.

47. And we see that the Meekness of the water holdeth that hidden fire captive in it self, that it cannot manifest it self; for it is as it were swallow­ed up in the water, and yet is, though not substantially, yet Essentially; and in the awakening is made known, and Operative or qualifying; and all were a Nullity or Nothing and an Abysse, without the Fire.

48. Thus we understand also, that the Third Principle, viz: the source or quality, and the Spirit of this world, stood from Eternity, hidden in the Nature of the Fathers property, and was known by the Light-flaming Holy Spirit, in the Holy Magia, viz: in the divine wisdome, in the Divine Tincture.

49. For the sake of which, the Deity hath moved it self, according to the Nature of the Genetri [...], and generated the great Mystery, where­in then ALL lay, whatsoever the E­ternal Nature was able to do.

50. And it hath been only a Mystery; and hath not been as a Creature, but as a Chaos, Quintissence, Mist, or Mixture together.

51. VVherein the wrathful or fierce Nature, hath generated a Dark Mist or Cloud; and the light flaming Nature in its property, hath generated the Flame in the Majesty, and the Meekness; which hath been the VVater source or Quality, and the cause of the Divine substantiality, from Eternity.

52. And it is only virtue or Power, and Spirit, which hath been of no Simi­litude; and there is no footsteps of any thing therein; but the Spirit of God in a two-fold source quality and form, viz: a hot and a cold stearn fire-source or quality; and then a Meek love-source or quality, accord­ing to the kind of the Fire, and of the Light.

[Page 6] 53. These have as a Mystery, gone one into another, and yet the one hath not comprehended the other, but have stood as it were in two Principles.

54. VVherein then the Astringency, viz: the Father of Nature hath con­tinualy comprehended or compacted the Substantiality in the Mystery; where then it hath formed it self as it were into an Image, and yet hath been no Image, but as a Shaddow of an Image.

55. All this in the mystery hath indeed thus continually had an Eternal beginning, of which a man cannot say, that there is any thing which hath not had its figuree, as a Shadow in the Eternal Great Magia.

56. But it hath been no Beeing or Substance; but a spiritual or divine Scene or sport one in another, and is the Magia of the great Wonders of God, where there is continually what was not, or where there was nothing but on­ly an Abysse; and that is now in the Nature of the Fire and Light, come in­to a Ground.

57. And yet it is out of or from Nothing, but only out of the Spirit of the source or quality, which is also no Being or substance, but a source or quality, which generateth it self in it self in or into two Properties, and also severeth it self into two Principles.

58. It hath no Framer or Fashioner. seperater or maker, but is it self the cause, as is particu­larly mentioned at large in the other writings, that the Abysse introduceth and generateth it felf into a Ground.

59. Thus now we may coneeive of the Creation of this World, as also of the Creation of Angels, also of Man, and all other creatures. All is Created out of the great Mystery.

60. For the third. Principle hath stood before God, as a Magia; and was not or hath not been wholly manifested or revealed.

61. Also God hath had no similitude, wherein he could discover his own Being or Substance, but only the wisdom, that hath been his longing delight, and hath stood in his will with his Being or Substance, as a great wonder, in the light flaming divine Magia of the spirit of God.

62. For it hath been the habitation of the spirit of God, and is no Gene­trix, but the manifestation or revelation of God, a Virgin, and a cause of the divine substantiality.

63. For in it stood the light flaming divine Tincture to the heart of God, viz: to the word of life of the Deity; and it hath been the revelation or manifestation of the Holy Trinity.

64. Not that, from its own ability and production, it manifesteth or re­vealeth God; but the divine Center out of God's heart or being and sub­stance, manifesteth it self in it: It is a Looking-Glass of the Deity.

65. For every Looking-Glass standeth still, or quiet and steady, and ge­nerateth no Image, but receiveth the Image: and thus the Virgin of wis­dom is a Looking-Glass of the Deity, wherein the spirit of God seeth it self, as also all wonders of the Magia, which with the creation of the Third Principle are come into Being or Substance; and is all created out of the great Mystery.

[Page 7] 66. And this Virgin of the wisdome of God, stood in the Mystery; and in it the spirit of God hath discovered the formation of the Creatures▪ for it is the out-spoken or express Image of whatsoever God the Father hath spo­ken forth out of his Center of the light flaming divine Property, out of the Center of his heart, out of the word of the Deity, by his Holy Spirit.

67. Itstandeth before the Deity as a glance or Looking-Glass, wherein the Deity seeth it self; and in it standeth the divine Kingdom of joy of the di­vine Will and Pleasure, viz: the great wonders of Eternity which have nei­here beginning nor end nor number.

68. But is all an Eternal Beginning and an Eternal End, and is together as it were an AVGE. EYE, which seeth where there is nothing in the Seeing or in Sight; but the seeing ariseth out of the Essence of the Fire and Light.

69. Understand in the Fires Essence, the Fathers Property, and the first Principle; and in the lights quality or source and property, the Sonnes Na­ture, viz: the second Principle; and the driving Spirit out of both properties, understand to be the spirit of God, which in the first Principle is fierce or wrathful, stearn, astringent, bitter, cold, and fiery, and is the driving spirit in the Anger.

70. And therefore resteth not in the fierce wrath and anger; but is thrust­ing forth, and blowing forth of the Essential fire, in that it uniteth it self a­gain in the Essence of the Fire; for the wrathful Essences draw it again into them; for it is their source or quality and life, and yet go [...]th in the kindled fire into the light forth from the Father into the Sonne, and openeth the fiery Essence [...] in the source or quality of the light.

71. VVhere then the fiery Essence in the great desire of the burning Love, and the first stearn source or quality, in the Lights quality or source, is not known; but the fierceness of the fire, is only thus a cause of the light flaming Majesty, and of the desiring Love.

72. And thus we are to understand the Being or substance of the Deity, and also the Eternal Nature; and we understand alwaies the Divine Being or substance, in the light of the Majesty; for the meek light maketh the stearn nature of the Father, meek lovely and merciful.

73. And is called the Father of Mercy, according to his Heart or Sonne; for the Property of the Father standeth in the Nature of fire and light, and is him­self the Being of all Beeings or Substance of all Substances.

74. He is the Abysse and the Bysse or ground, and parteth him self in the Eternal Birth into Three Properties, as into Three Persons; also into Three Principles.

75. Whereas yet in the Eternity, there are but Two in Being or Sub­stance, and the Third is as a Looking-Glass [Page 8] of the first Two; out of which this world as a comprehensible or palpable Being or Substance, is created in a Beginning and End.

The Second Chapter. Of the Revelation or Manifestation of the Mystery; How out of the Eternal Spiritual Mystery, the Temporary Mystery is flown forth.

1. SEeing then thus there hath been a Mystery from Eternity; therefore now its manifestation or Revelation is to be considered: for we can speak no otherwise of the Eternity, then as of a Spirit.

2. For it hath all been only a Spirit, and yet from Eternity hath gene­rated it self into Being or Substance, and that through Desiring and Long­ing.

3. Neither can it be said at all, that in the Eternity there hath not been Beeing or Substance; for no Fire subsisteth without Being or Substance.

4. Also there is no Meekness without the Generating of Being or Sub­stance; for the Meekness generateth VVater, and the Fire swalloweth up the water, and maketh it in it self, one part Heaven and Firmament, and the other part Sulphur.

5. In which the fire Spirit, by its Essential wheel, maketh a Mercury, and further awakeneth the Vulcan; that is, striketh up the Fire, that so the Third Spirit, viz: the Air becometh generated.

6. VVhere then the noble Tincture standeth in the midst, as a Transpa­rency or Re­flection. Glance with the Colours, and Originally ariseth out of the Wisedom of God.

7. For the Colours arise from the source or quality: Every Colour stand­eth with its Substantiality, in the meekness of the quality or source of the water, excepting the Black, which doth not so, that hath its Original out of the harsh astringent fierceness; The Forms of Nature. they all receive their colours from the source or quality.

8. Thus now every form longeth after the other, and from the Desirous Longing every form is impregnated from the other; and the one bringeth the other to Being or Substance; so that the Eternity standeth in a perpetual enduring Magia, wherein Nature standeth in a sprouting springing and wrest­ling; and the fire consumeth that, and affordeth or giveth it also, and so is an Eternal Band.

[Page 9] 9. Only the light of the Majesty and Trinity of God, is unchangeable: for the Fire cannot comprehend it; and it dwelleth Free in it self.

10. And yet it is perceptible and known to Us, that the light of the Love is desirous, viz: of the wonders and figures in the wisdom.

11. In which desiring; this world, as a Model, hath been known from Eternity in the wisdom, in the Deep hidden Magia of God; for the De­siring of the Love searcheth into or predominateth in, the Ground or Byss, and Abyss.

12. Therein hath also from Eternity, the desire of the fierce wrath and harsh stern source or quality in the Fathers Nature and property, toge­ther mingled it self.

13. And so the Image of Angels and Men, have been from Eternity discovered in the Divine property in Gods wisdom; as also, in the pro­perty of the fierce wrath, the Devil, But not in the holy Light-flaming property.

14. But yet in no Image or, Or Substance. Being and Substance; but in the way or Manner, as in a deep sence, a thought darteth up, and is brought before its own looking-Glass of the Minde; where, in the Minde often a thing appeareth, Or that comes not into Being or Substance. that is not in Being or Substance.

15. Thus have the two Genetrixes, viz: the fierce wrath in the Fire, and also the Love in the Meekness or Light: set their Of figure. Model in the wisdome.

16. Where then the Heart of God in the Love, hath longed to Create, this Model into an Angelical Image, out of the Divine substantiality, that it should be a similitude and Image of the Deity, and should dwell in the wisdom of God, to fulfill the longing of the Deity, and to the Eternal rejoycing of the Divine Kingdom of Joy.

17. And now we are to conceive or apprehend of the Word Fiat, that [Page 10] it hath comprised or c [...]tched this and brought it into a Substance and Corporeal Being: for, the will to this Image, hath existed out of the Fa­ther, out of the Fathers property in the word or Heart of God from Eter­nity, as a desirous will to the Creature, and to the Manifestation of the Deity.

18. But being it had not moved it self from Eternity, till at the Cre­ation of the Angels; therefore there was no Creation performed till the Crea­tion of the Angels.

19. But the Ground and Cause thereof, we are not to know, and God hath reserved it to his own Power and Might, how it came to pass, that God hath once moved himself; seeing, or notwithstanding, he is an un­changeable God: and we shall here search no further, for this troubleth us.

20. Only of the Creation we have ability to speak, for it is a Work in the Being or Substance of God: and we understand, that the Will of the Word or Heart of God, comprehended or Comprised the astringent Fiat in the Center of the Fathers Nature, together with the Seaven Spi­rits and Forms of the Eternal Nature, and that in the Form and Man­ner of the Thrones.

21 Where then the harsh Fiat, stood not as a Maker, but as a Creator in the property of Each Essence, As or viz: All in the Great Wonders of the VVisdome.

22. As the Figures were from Eternity discovered in the Or Nature. Wisdome, so they now became comprehended by the Fiat, in the Will-Spirit of God.

23. Not out of strange Matter, but out of Gods Essences, out of the Fathers Nature, and became introduced by Gods Will-Spirit into the light of the Majesty.

24. VVhere then they were Children, and not strange guests: genera­ted and Created out of the Fathers Nature and property, and their will­spirit was inclined or directed into the Sonnes Nature and property.

25. They could and should Eat of Gods love-substantiality, in the Light of the Majesty: where then their fierce wrathful property out of the Fathers Nature became changed into Love and Joy.

26. And that they all did, besides or except one Throne and Kingdom, and that turned it self away from the light of Love; and would rule and domineer in the stern Nature of the Fire, above Gods meekness and Love.

[Page 11] 27 And was therefore, driven out from the Fathers Property, from its own Creaturely Place, into the Eternal Darkness, into the Abyss of the stern Fiat; and there must stand in its own Eternity▪ and thus the fierce wrath of the Eternal Nature is here also filled.

28. But yet we are not to think; that King Lucifer also could not have stood: He had the light of the Majesty Or belonging to him. for himself as well as the o­ther Thrones of Angels: If he had Imagined thereinto, or according to it, He had continued an Angel.

29. But he drew himself out of Gods Love into the Anger, and so he is now an Enemy of the love of God and of all Holy Angels.

30. VVe are here to consider further: Of the Enimicitious kindling of the Extruded Spirits: while they were yet in the Fathers property: How they with their Imagination kindled the Nature of the substantiality; so that out of the Heavenly Substantiality, Earth and Stones are come to Bee: and the Meek Spirit of the water is come to be a burning Firmament in the fires source or quality: whereupon the Creation of this World, viz: of the Third Principle, followed.

31. And for the Place of this World there was an other Light awaken­ed, viz. the SUN: that so the Devils Pomp might be withdrawn from him, and he was thrust out and shut up as a Prisoner in the Darkness between the Kingdom of God and of this world.

32. VVhere then in this world, he hath no further to Rule, but only in the Turba, in the fierce wrath and Anger of God; where that is awa­kened there he is Executioner: and is a continual Lyer, Mischiefer and betrayer and Cheater of the Creatures.

33. He turneth all Good into Evill, so far as he is permitted room to do so; whatsoever is Terrible and Pompous, there he sheweth his might, and willeth continually to be above God.

34. But the Heaven which is Created out of the midst of the Waters, as a Meek Firmament, allayeth his Pomp, so that he is not Chief Great Prince in this world; but Or Anger-Prince. Prince of wrath.

35. Now when the Devil was thrust out of his Place, this Place or Throne thereupon stood without its Angelical Hoast, in great desire and longing after its Prince; but he was thrust out.

36. So now God Created for it another Prince, Adam the first Man, who was also a Throne-Prince before God▪ and here we are rightly to consider his Creation, as also his Fall; for the sake of whom, the Heart of God moved it self, and became Man.

37. It is not so slight or trivial a thing or Matter, about the Creation of Man, for whose Fall sake, God became Man, that he might Help him again.

38. So also his Fall was not the meere Biting of an Apple; also his Creation was not in that manner, as outward Reason supposeth, which [Page 12] understandeth the first Adam in his Creation, to be onely a meere Clod of Earth.

39. No, my Dear Mind, God is not become man for the sake of a Clod of Earth: neither was the matter meerly one disobedient Act for which God was so enraged that his wrath could not be pacified, except it be revenged on the Sonne of God and slay him.

40. To Us Men indeed, since the loosing of our Paradisical Image, this Mystery hath continued hidden, except to some who have attained the Heavenly Mystery again: to them somewhat thereof hath been o­pened, according to the Inward Man.

41. For in Adam we are Dead as to Paradise, and must Sprout and Grow again through Death and the Corruption of the Body, into Para­dise, as into another world, in the life of God, into the Heavenly Sub­stantiality and Corporeity.

42. And though it be so in some, that they attain the Substantiality of God, viz: Christs Body, again, on to the soul; yet the Perished Earth­ly Adam hath covered the Holy and pure Mystery, so that the Great secret Mystery hath continued hidden to Reason.

43. For God dwelleth not in this world in the Outward Principle, but in the Inward: he dwelleth indeed, in the Place of this world, but this world apprehendeth him not: how then will the Earthly Man appre­hend the secret Mysteries of God.

44. And if a Man do apprehend them, he apprehendeth them accord­ing to the Inward Man, which is born of God again.

45. But seeing the Divine Mystery will now more and more hence­forth, be laid so wholly open, and be so very apprehensibly given to Man, that he will very clearly apprehend the hidden secret: therefore it ought by him to be well considered what it signifieth: Even the Harvest of this world, for the beginning hath found the End: and the Middle is set in­to the separation.

46, Let this be told to you ye Children, who would inherit the King­dom of God: there is a time of Great Earnestness or severity at Hand: the Floar shall be purged, Evil and Good shall be severed one from another: The Day Dawneth, this is highly known.

47. When we will speak of Man, and rightly understand, out of what he is made; we must Consider of the Deity, together with the Being of All Beings or Substance of all Substances; for Man was Created according to the similitude of God, out of all the Three Principles; a totall Image and Similitude, according to all Beings or Substances.

48. He must not be an Image of this world only; for this worlds Image is Beastial; and for the sake of no Beastiall Image, is God become Man.

[Page 13] 49. For neither did God create Man to live thus in a Beastial Proper­ty, as we now live in after the Fall, but in the Paradisicall, in the Eter­nall Life.

50. Man had no such beastial Flesh, but heavenly Flesh, but in the Fall His Flesh:it became earthly and beastiall.

51. Neither are we to understand it in such a sence, that he had nothing of this world in him: He had the Kingdom and Dominion of this world in him; but the Four Elements ruled not in him; but the Four Ele­ments were in One, and the Earthly Dominion lay hidden in him.

52. He should live in the Heavenly source or Quality; and though all was stirring in him, yet he should rule with the Heavenly source or Qua­lity of the second Principle over the Earthly; and the Kingdom and the source or Quality of the Stars and Elements should be under the Pa­radisical source or Quality.

53. No Heat nor Frost, no Sickness nor Mishap or Mischief, also no fear should touch him or terrifie him, his body could go through Earth and Stone, uninterrupted by any thing.

54. For that would be no Eternal Man, which earthliness could limit, which were thus fragile.

55. Therefore we should rightly consider of Man: It is not Sophistry or Opinion that will do it, but knowing and Understanding in the Spirit of God.

56. It is of necessity you must be born again, if you will see the King­dom of God again, out of which you are departed.

57. Art will not do it; but Gods Spirit, which sets open the Doors of Heaven to the Image of man, so that he can see with Three Eyes.

58. For Man standeth in a Threefold life, if so be he be Gods Child; if not, he standeth onely in a Two-fold life.

59. And it is sufficiently known to us, that Adam is, with the right Holy Image, which was the similitude according to the holy Trinity, gone forth out of the Divine Being or Substance, aud hath Imagined in or according to the Earthliness, and hath brought the earthly Kingdom into the divine Image, and darkned or obscured it, and made it perish, whereupon also we then lost our Paradisical Seeing.

60. Also God hath withdrawn Paradise from Us, whereupon we be­came then weak faint and feeble; and instantly, the Four Elements, to­gether with the Constellations or Astrum in us became strong and migh­ty, so that we are with Adam fallen home to them.

61. Which also is the Cause of the Woman, that God divided Adam, [Page 14] when he could not stand, and parted him into two Tinctures, viz. ac­cording to the Fire and Water, as shall be mentioned here following; the one affording soul, the other Spirit.

62. And after the fall Man became a beastial Being or Substance, who must propagate after a Beastial property or kind; and then the Heaven and Paradise as also the Deity, became a Mystery to Him.

63. VVhereas yet the Eternal continued in Man, viz: the Noble soul, but covered with an Earthly Garment, and darkned, and infected with the earthly source or quality, and poysoned by the false or Evil Imagina­tion; so that it was no more known to be Gods Child.

64. For the sake of which, God became Man, that he might deliver it from the Dark Earthliness again, and bring it again into Heavenly Substantiality, in Christs Flesh and Blood, which filleth the Heaven.

The Third Chapter. The Gate of the Creation of Man; and of the brea­thing in of the Soul and of the Spirit.

1. ALthough this hath been cleared enough in the other Writings; yet because every one hath them not ready at Hand: therefore it is necessary: to set down a brief recitall or round description of the Creation of Man; whereby Christs Becoming Man or Incarnation, may be the better understood afterward.

2. Also for the sake of the Pearl, which continually more and more be­falleth and becometh given and opened to Man in his seeking; which is a singular Joy to me, thus to delight my self with God.

3. The Creation of Man is done or performed in all the Three Princi­ples, viz: in the Fathers Eternal Nature and property; And in the Sonnes Eternal Nature and property; and in this worlds Nature and property.

4. And, into the Man which the word Fiat Created, was the Three­fold Spirit, out of the Three Principles and sources or qualities breathed in to be his life; viz: he was Created by a Threefold Fiat; understand the Corporeity or Substantiality; and the will of the Heart of God, intro­duced the Spirit into him, according to all the Three Priuci­ples; understand it, as followeth.

5. Man was created totally after the similitude of God, God manifest­ed [Page 15] himself in the Humanity in an Image, which should be as himself.

6, For, God is ALL; and All is proceeded from him; and yet all is not called God, therefore, because all is not Good.

7. For, as far as concernes the Pure Deity, God is a light-flaming Spirit, and dwelleth in Nothing but onely in himself; Nothing is like him.

8. But as far as concerns the property of Fire, out of which the light is generated; we apprehend that the property of the Fire is Nature, which is a Cause of the Life, Moving, and of the Spirit; else there would be no Spirit, also no Light nor Being or Substance, but an Eternal Vacuum void­ness cessation privation or Negation. Stil­ness, neither Colour nor virtue, but all would be an Abyss wsthout Be­ing or Substance.

9. Although yet the light of the Majesty dwelleth in the Abyss, and is not apprehended by the fiery Nature and property; For as to the Fire, and Light, we are to Understand as followeth.

10. The Fire hath and maketh a terrible and Consuming source and Quality or torment: now in the source or quality and torment, there is a sincking down like a dying, or free yieldiug up it self.

11. That free yeelding up it self falleth into the liberty, without or be­yond the source or quality or torment, as into Death; and yet is no Death, but it so goeth a degree deeper down into it self, and becometh free from the source or quality or torment of the fires Anguish; and yet hath the sharpness of the Fire, yet not in the An­guish, but in the Or Joy. Liberty.

12. And then the Liberty and the Abyss, is a Life, and becometh a Light in it self; for it getteth the Flash of the Anguish Source or Quality or torment; and becometh desirous, viz: of the Substantiality.

13. And the Desiring impregnateth it selfe with substantiality out of the Liberty and Meekness: For, in that the Anguish source or quality or torment, sinketh or entreth in, it rejoyceth that it is free from the An­guish; and draweth the joy into it self, and goeth with its will out from it self, which is the Life and The Holy Spirit. Spirit of Joy.

14. For which, here we had need of an Angels Tongue: yet hereby we will give to the Reader that loveth God, a short explanation, to consider of; for the understanding of the Heavenly Substantiality.

15. For, in God, All is power Spirit and Life; But whatsoever is Be­ing or Substance, that is not Spirit; but that which sinketh down [Page 16] from the Fire, as into Inability, that is Being or Substance.

16. For, the Spirit ariseth in the Fire, but it severeth it selfe into two Sources or Qualities: as one into the Fire, and one in the sincking down into the Liberty, into the Light.

17. This is called God; for it is Meek and Lovely, and hath in it self the Kingdom of Joy; and the Angelical world is understood in the sunk down Liberty of the Substantiality.

18. Therefore when we were gone out from the Liberty of the Ange­lical Substantiality, into the Dark source or quality, whose Abysse was the Fire, then there was no Remedy, unless, the Lights power and Word, as a word of Divine Life, became a Man, and brought us out of the dark­ness, through the fire source or quality, through the Death in the fire, a­again into the Liberty of the divine Life, into the divine Substantia­lity.

19. And Therefore must Christ dye, and with the soul-Spirit go through the Fire of the Eternal Nature, viz: through Note. Hell and the fierce wrath of the Eternal Nature, and enter into the Divine Substantiality; and break open a way for our souls through the Death and Anger; through which, we may with, and in, him, enter through death into the Eternall Life.

20. But concerning the divine Substantiality, viz: concerning the di­vine Corporeity, we are to understand as followeth.

21. VVe understand that the Light giveth Meekness, viz: Love: Now the fires anguish desireth Meekness, that it may slake its great Thirst, for the fire is desirous, and the Meekness is giving, for it giveth it self.

22. Thus in the desiring of Meekness, cometh to be substance or Being, viz; a substantial Wesenheit. Essentiality: which is sunk down from the fierce­wrath, which giveth its own Life freely, and that is Corporeity, for out of the power in the Meekness, it becometh substantial, and is, by the Astringency as by the Eternal Fiat, attracted or put on and retained.

23. And is therefore called Substantiality or Corporeity; because it is sunk down from the fire source or quality and Spirit, and is in respect of the spirit as mute or inanimate, Dead and impotent; whereas Yet, it is an Essential Life.

24. Understand us aright thus,: when God created the Angels, there were onely Two Principles manifested and in Being or Substance; viz: that in the Fire, and that in the light; viz: One in the fierce wrathful Sub­stantiality in the stern astringent Fiat, with the forms of the fires Na­ture.

25. And then that in the Heavenly substantiality, out of the Holy Power, with the water source or quality of Meekness of the Life of Joy: in which the divine Sulphur, as in the Love and Meekness; was gene­rated; its Fiat was Gods desiring will.

[Page 17] 26. Out of this divine Substantiality, viz: out of Gods Nature, the Angels as Creatures were Created, and the source or quality of their Spirit and Life, ariseth in the Fire.

27. For without Fire no Spirit doth subsist: and if it go out of the Fire into the Light, there it obtaineth the love source or quality, and the fire becometh onely a cause of its Life: but the fires fierceness becom­eth quenched with the Love in the Light.

28. But Lucifer dispised this, and continued in the Fire-Spirit, and so Elevated himself also and kindled the substantiality in his Place, out of which Earth and Stone came to be; and he was thrust out; and so the Third Corporeity and the Third Principle began, together with the Kingdom of this world.

29. So when the Devil was thrust out into the Darknesse, then God Created another Image according to his similitude, in this Place.

30. But if it must be Gods similitude according to all the Three Prin­ciples; then must it also be taken out of all the Three, and out of All Beings or Substances of this Place or of this Deep: as far as the Fiat, had with Lucifers Principality, given it self into the Ether to the Cre­ation.

31. For, Man came in the sted of Lucifer: and hence ariseth also the Envy of the Devils, that they cannot afford Man that Honour: but leade him continually into the Evil way of perdition, whereby they may but increase their Kingdom: and they do it as a spite against the Meek­nesse, viz: the love of God, supposing that seeing they live in the fierce strong Might; that they are higher then the Spirit of God in the Love and Meekness.

32. Understand it thus: Gods Will-Spirit viz: the Holy Spirit hath comprised the Two-fold Fiat in two Principles, viz: in the An­gelical world the Inward, and in this outward world, the Outward, and Created den Mesch oder Menschen, as a Mixt person; for The Or Mass. Mixture or Man, he should be an Image according to the Inward and outward world; but should with the inward source or quality, rule over the outward; thus he should have been the similitude of God:

33. For, the outward Substantiality hung to the Inward, and the Paradise grew through the Earth, and Men in this world upon the Face of the Earth was in Paradise; for Paradisical fruit grew for him, till the Fall, when the Lord Cursed the Earth.

34. Then Paradise passed into the Mystery, and became a Mystery or hidden secrecy to Man; whereas yet if he be born of God again, accor­ding to the Inward Man, he dwelleth in Paradise, but according to the Outward he dwelleth in this world.

35. VVe are further to consider the Beginning and Original of Man: [Page 18] thus. God hath created his Body out of the The Quintes­sence or Mo­ther. Matrix of the Earth, out of which the Earth was Created.

36. All was together one in another, and yet parted it self into Three Principles of a Threefold Substantiality; and yet that in the fierce wrath was not known.

37. Now if Adam had continued in Innocency, he had lived the whole time of this world only in Two Principles, and had ruled with one over all, and the fierce wrathful Kingdom had not been known or manifested in Him, though indeed he had it in him.

38. And we are to understand furthee; that Adams Body was Cre­ated out of the Inward Element, wherein the Inward Firmament and Heaven together with the Heavenly Essences, do lye, as to one Part, by the Inward Fiat.

39. And, as to the other Part he was created by the outward Fiat, out of the outward Four Elements, and out of the Constellation or Astrum; for in the Matrix of the Earth, they stood one among another; The Paradise was therein, and the Body was created also in Paradise.

40. Understand us aright: He had divine and also Earthly Substan­tiality on him, but the Earthly was impotent and as it were swallowed up in the Divine.

41. The Substance or matter out of which the Body was Created was a Mass, or Lump of fire and water, together with the Out-going substantial working po­wers and pro­perties: Essences of Both those principles, although the First also lay therein, but not stirring.

42. Every Principle, should continue in its seat, and should not mixe, even as is done in God, and then Man were a Total Image accord­ing to Gods Being or Substance.

The Fourth Chapter. Of the Paradisical Or Life. Being or Substance and Domi­nion: How it would have been if Man had continued in Innocency.

1. MAny Objections hath the Devil framed, whereby he would Ex­cuse himself; saying God hath Creatted him thus as he is; whereas his Angelical form which he once had, alwaies convin­ceth him, that he is a Lyer.

2. And thus he alwaies doth to the poor fallen Man, he introduceth alwaies the Earthly Kingdom with its power and ability into him; that so he may have a constant looking Glass before him, that he also may blame God, as if he had created him earthly and Evil.

3. But he leaveth out the best, viz: First, the Paradise, in which Man was created; and then Secondly, Gods Omnipotence; that Deut. 8. 3. Mat. & Luk. 4. 4. Man li­veth not by bread onely, but also from the Power and Word of God: and Thirdly, that Paradise with its source or quality ruled over the Earth­linesse.

4. He sheweth Man onely his Hard miserable fleshly Naked form or Condition: but the form or Condition in Innocency, wherein Adam knew not that he was Naked; he covereth or concealeth that, to seduce Man.

5. And so, he would have this very much concealed, from us poor Children of Eve: and though the Earthly Or Carcass. Sack is not worthy to know it; yet it is very Necessary for our Minds to know it.

6. So it is also necessary for us to fly to the True Door Keeper who hath the Key to Open it, to pray to him, and yeeld up our selves wholly to him; desiring him that he will yet vouchsafe to open to us, the Paradisi­cal Gate in the Inward Center of our Image, that the Paradisical Light might shine to us in our Minds, that so we might become longing to dwell with our IMMANUEL again, with the Inward and New Man in Paradise.

[Page 23] 7. For, without this Opening, we understand Nothing of Paradise and of our Image which we had in Innocency.

8. But being Christ the Son of God hath generated us again to the Paradisical Image; we should not be so remiss, to rely upon Art and earthly Reason: for so we find no [...] Paradise and Christ; who must be­come Man in us, if we will ever see God; in our Reason, it is all but Dead and Blind.

9. VVe must go out from Reason, and enter into the becoming Man or Incarnation of Christ, and then we shall be taught of God; and then we have power to speak of God, Paradise, and of the Kingdom of Hea­ven.

10. And in the Earthly Reason, which onely proceedeth from the Constellation or Astrum, we are but Fools in the presence of God if we will speak of the Heavenly Mystery; for we speak of a Thing which we have not seen or known.

11. But even a Childe knoweth its Mother, so also every one that is born of God again, knoweth his Mother, not with Earthly Eyes, but with divine, with the Eyes of the Mother from whom he is born: this we present to the true hearted Reader to consider, what he is to do; and from what mind and apprehension or understanding, we will write.

12. Reason of the outward world, will needs hold, that God Created Man in the outward Dominion, in the source or quality of the fiery Stars and four Elements; but if that were so, then he was Created in the Angnish and Death.

13. For, the starry Heaven hath its limit; when it attaineth that, it leaveth the Creature; of which it was a leader; and then that Domi­ninion and Beeing or Substance of the Creature passeth away which was subject to the outward Heaven.

14. And we see very well, how we fall away and dye when the out­ward Heaven with the Elements, leave us, so that even a Child in the Mothers womb is clearly old enough to dye: also oftentimes it perisheth, while it is yet without Life, and in the Fiat of the outward Dominion, is in the coming to be a Body, before the Center of Nature striketh up the Fire of the soul.

15. And thus by Adams fall, we clearly know the Dying and Death; that Adam as soon as he became Earthly, dyed as to Paradise, and was dead to the Kingdom of God: therefore then the Regeneration was necessary for us, else we could not become Living again.

16. But seeing God did forbid Adam the Earthly fruit which was [Page 24] mixt, not to touch it, and also ereated onely one Man with Masculine and Feminine Properties, with both Tinctures, as of the fire, and of the Light in the Love; and brought him instantly into Paradise, yea he was Created in Paradise: therefore we cannot give way to Reason, which by the Devils Infection or instigation, saith, that Man was Created Earthly.

17. For whatsoever was solely Created from the Earthly life, or from the Earthly source or quality, that is Beastial, it hath beginning and End, and reacheth not the Eternity, for it is not out of the Eter­nity.

18. And that now, which is not out of the Eternity, that is, transitory, and onely a looking Glass wherein the Eternal wisdom hath beheld it self as in a Figure and similitude.

19. There remaineth thereof nothing else but a shadow without source or quality and being or substance; it passeth away, as a wind, which hath raised itself, and then lieth down again.

20. For such a Creatures sake, the word of God, is not become Flesh: the Eternal is not for the sake of the Transitory entered into the transito­ry substantiality.

21. Also it is not therefore entred into the Earthly, that it would raise and introduce the Earthly transitory, into the Power of the Majesty; but for the sake of that which was proceeded out of the Power of the Maje­sty; but was become evil and Earthly, and as it vvere extinguished in Death, that it might make it living again, and awaken, and lift it up in­to the power of the Majesty, into that state it was in, before it was a Creature.

22. And we are to understand otherwise then we have hitherto done concerning Man; having accompted him beastial: Indeed he became Beastial, according to the property of this World; when he dyed in Adam, from thence forward he lived to this world, and not to God.

23. But if he entered with his will-spirit into God, then the will-spi­rit would attain the Noble Image again, and according to the Image, would live in God▪ and according to the Beastial property, would live to this world.

24. Thus he was in Death and yet was living, and therefore Gods word Became Man, that it might unite him into God again, that he might be totally born again in God.

25. VVee are to conceive of the Paradisical Image thus; we say and apprehend, that Adam was Created Good, pure, and immaculate: as was also Lucifer and his Hoasts.

[Page 25] 26. He had pure eyes, and that Two-fold: for he had both kingdoms in him, viz: Gods Kingdom and the Kingdom of this world.

27. But as God is Lord over all, so should Man also in the power of God, be Lord over this world; for as God ruleth in all and pres­seth through all, imperceptibly to the Thing; so could the hidden divine Man press into all, and see all.

28. Indeed the outward Man. was in the Outward; World. but he was Lord [...]ver the outward, it was under him; it could not subdue him, he could break the Rocks without any prejudice to him.

29. The Tincture of the Earth was wholly known to him, he should have found out all the Wonders of the Earth: for to that end he was also created in the outward; that he should manifest in figures, and pro­duce into work, what was seen in the Eter­nall wisdome, for he had the Virgin wisedome in him

30. Gold Silver and the Pretious Metalls are indeed also out of the Heavenly Magia, thus inclosed and shut up by or with the kind­ling: they are another thing then Earth; Man loveth that well and useth it for his maintenance; but he knoweth not its ground and O­riginal; it is not in vain, loved by the Minde; it hath a high Original, if we would consider of it.

31. But we are justly silent of it here; seeing Man wthout that loveth it too much, and thereby withdraweth himselfe from the spirit of God.

32. One should not love the Body more then the Spirit, for the Spi­rit is the Life: this we give you to understand in a similitude, and are silent of the Matter with the ground and Original thereof.

33. But know this, that it was given to Man for his Sport and Or­nament, he had it by the right of Nature; it was his, understand, the outward Bodyes, for the outward Body with its Tincture, and the Metalline Tincture, are near a kind.

34. But when the Tincture of the outward Body, was destroyed by the Devils Evil longing; then the Metalline Tincture, hid it selfe also from the Humane, and became an enemy to it; for it is purer then the perished in the outward Man.

35. Let this be manifested to you, ye Seekers of the Metalline Tin­cture, If you would find the Philosophers stone, then apply your selves to the New Birth in Christ; else it will be hard [...]or you to apprehend it; for it hath a great agreement with the heavenly substantiality; which if it were released from the fierce wrath, would be very well seen.

36. Its lustre signifieth somewhat, so that, if we had paradisicall eyes, [Page 26] we should well apprehend it: The Minde sheweth it us indeed, but the understanding and full knowledge, is dead as to Paradise.

37. Therefore seeing we use that Noble thing, to the dishonour of God, and to the destruction of our selves; not to honour God there­by, and to enter with our Spirit, into the Spirit of God, but leave the Spirit, and cleave to the substantiality, therefore is the Matalline Tin­cture become a Mystery, for we are become strangers to it.

38. Man was created, that he should be a Lord of the Tincture, and it was subjected to him; and he became its servant, and also strange to it, therefore now he seeketh in Gold and findeth Earth.

39. Because he forsook the Spirit, and went with his Spirit into the substan [...]iality, therefore the Substantiality hath captivated him and shut him Up in Death, so that, as the Tincture of the Earth lyeth shut up in the fierce w [...]ath, till the Judgment of God, so also the spirit of Man lyeth shut up in the Anger, unlesse he go forth, and become generated in God.

40. For, the Devil would be Chief Great Prince, with his fierce wrath in the heavenly substantiality, therefore it was shut up from him, and became Earth and Stone, so that he is not Prince, but a Captive in the Anger, and the substantiality profiteth not him, for he is Spi­rit.

41 He contemneth the Heavenly Substantiality, and kindleth the Mother of Nature, viz: the Astringency or Fiat, which instantly made all palpable and Corporeal, which Gods Spirit Or Concreted. created or com­pacted together.

42. And yet it was well or easie to be known to Man, he could well release the Tincture, and bring forth the Pearl, to his Sport or Scene and Joy, and to the Manifestation of Gods Glory and Deeds of wonder, if he had continued in Innocency.

43. As to Mans-Eating and Drinking, whereby he should give his [...] nourishment and substantiality, it was thus.

44. He had a two-fold fi [...]e in him, viz: the Souls fire, and the out­ward fire of the Sun and Constella [...]ions or Astrum: Now every fire must have Brimstone on Beeing and Substance, or else it subsisteth not; that is, it burneth not: Concerning which we have suf­ficient understanding in the Di­vine Beeing or Substance: what the nourishment of Man was.

[Page 27] 45. For, as is mentioned above, the souls fire is fed with Gods Love, meekness, and substantiality, together with whatsoever, the word viz: the Divine Centre, bringeth forth.

46. For, the soul is out of the Eternal Magick Fire, which must also have Magick food, viz: by or with the Imagi­nation.

47. If it hath Gods Image, then it Imagineth in Gods Love, in the Divine substantiality, and eateth of Gods food, of the food of the A [...] ­gels.

48. But if not, then it eateth of whatsoever it imagineth in, or of whatsoever the Imagination entreth into; whether it be of the Earthly of hellish source or quality, and into that Matrix also it falleth; indeed not with its substance, but is filled therewith, and that beginneth to qualitie or operate in it selfe, as poyson doth in the flesh.

49. Also it is sufficiently to be known by us in the food of the Out­ward Body, thus; The outward Man was indeed, yet he was as it were half swallowed up by the Inward, the Inward ruled throughout; and thus every life took of its own food.

50. Viz: the Image of God, or the Souls Spirit and Image, did eat of the Divine heavenly substantiality; the outward body did Eat of the paradisicall fruit in the mouth and not into the Body: for as the out­ward Body stood halfe swallowed up in the Inward, so was also the fruit of Paradise.

51. The Divine substantiality sprouted through the Earthly, and had halfe swallowed up the Earthly in the Paradisical fruit, so that the fruit was not known to be Earthly; and therefore it was called Paradise, as a sprouting through the Anger, where the love of God sprouted through the Anger and bare fruit; as the Language of Nature clearly uuderstandeth the same, without any Exposition or far fetch'd Mean­ing.

52. And thus we are further to understand, how God dwelleth in this world; and the world is as it were swallowed up in him; It is im­potent in him, and he Omnipotent; thus was Man also, and thus he did Eat, his earthly Eating was heavenly.

53. As we know that we must be born again, so the Paradisical fruit; was born again out of the Anger into the Heavenly Essenti­ality.

54. Or, as we see, that a good sweet hearb, groweth out of the bit­ter Earth, which the Sun qualifieth, or causeth to be otherwise, then the Earth had qualified or caused it to be: so the Holy Man qualified the [Page 28] Paradisical fruit in his Mouth, so that the Earthlinesse, was swallowed up as Nothing, and stirred not Man at all.

55. Or, as we know, that the Earth shall at the E [...]d be swallowed up, and be no more a Note. palpable body, so was also Mans outward Bating, he did eat the fruit in the Mouth; and needed no Teeth for that, for there was the dividing of the Power.

56. There were Two Centres, of the power in Adams Mouth, each took its own; the Earthly was changed into a Heavenly source or qua­lity; as we know, that 1 Cor. 15. 51. 52. we shall be changed as to our Bodies, and be turned into a Heavenly powerful Body; thus also was the transmutation in the Mouth.

57. And the Body received the Power; for 1 Cor. 4. 20. the Kingdom of God consisteth in Power, and thus Man stood clearly in the Kingdome of God, for he was immortal and a Child of God.

58. But if he should have Eaten thus into the Guts, and have had Such a Stink in his Body, as we now Have; I will ask a Reason, whether that were Paradise, and whether Gods Spirit did dwell in that; whereas Gods Spirit was to dwell in Adam, as in the Creature of God.

59. His labour in Paradise upon the Earth was Child-like, but with heavenly Wit or Ingenuity understanding and skil; he might plant Trees, also other Plants, all according to his pleasure: in all there would grow to him Paradisical fruit, and all would be pure to him, he did what he would, and did all right.

60. He had no Law, but onely the Law of the Imagination or long­ing pleasure and delight: that he was to place with or by his Spirit, in God, and so he should have continued Eternally.

61. And although God had changed the Earth, yet he had continu­ed without necessity, and Death, all would be but changed into Hea­venly Substantiality.

62. So also is to be understood concerning his drinking, the inward Man drank the Water of Eternal Life, out of Gods Beeing or Sub­stance, and the outward drank the Water upon the Earth.

63. But as the Sun, and the Air, suck up the water, and yet is not filled with it; so it was also in Mans Mouth, it separated it selfe in the Mystery.

64. As we conceive and certainly know, and it is the whole Truth, that God Made all things out of Nothing but onely out of his Power▪ so all whatsoever was Earthly should in Mans Mouth, go again into that which it was before the Creation of the World.

65. The Spirit and power thereof belonged to Man, but not an [Page 29] Earthly Body: for God had once created him a Body which was Eter­nal, and needed no Creating more.

66. Hee, understand, Adam, was a Princely Throne, made out of Heaven Earth Stars and the Elements, as also out of Gods Beeing or Substance: A Lord of the World, and a Child of God.

67. Observe this ye Philosophers, it is the true ground and highly known; Mingle no School fictions with it; it is clear enough; Opi­nion doth it not, but the true Spirit born of God knoweth it a­right.

68. All Opinion without knowledge, is an Earthly folly, and here understandeth Earth and the four Elements; But Gods Spirit under­standeth the One Element onely, wherein the four lie hidden.

69. Not four, should rule in Adam, but the One over the four, the Heavenly Element over the four Elements of this world: and thus we must be againe if we will possesse Paradise; for which things sake God is become Man.

70. Let this be told you Ye, School-Disputers or wranglers, ye go about the Circle and enter not within, as the Cat about the scalding Broath, which is afraid of the burning Heat, so are ye afraid and asha­med before the fire of God.

71. And as little as the Cat eateth the scalding Broath, but goeth about smelling at the Edg thereof: so little also doth Man eat the Pa­radisical fruit, unless he go out from Adams skin which the Devil hath defiled, and enter again into the regeneration of Christ.

72. Hee must Enter within the Circle, and cast away the skin of Reason; and then he attaineth Humane Wit or Ingenuity and Under­shanding, and Divine skil and knowledge: No learning doth it; but to be born or regenerated in it.

The Fifth Chapter. Of the Lamentable and M [...]serable Full of Man.

1. IFwe will rightly describe the Becoming Man or Incarnation, of JESUS CHRIST; it is necessary that we should set down the Cause, why God is become Man.

2. It is no small cause, or for nothing, as the Jewes and the Turks look upon it, the Christians also are halfe dumb concerning it: for in­deed it must needs be a great Cause, wherefore the unchangeable God hath moved himselfe: Therefore observe this, we will set you down the Cause.

3 Adam was Or, One. a Man, and * an Image of God, * a whole similitude according to God; although Note. God is no Image, he is the Kingdom, the Power, also the Glory and the Eternity; All in All.

4. Yet the Deepe without ground, longed or pleased to manifest it selfe in Similitudes, as indeed there were such manifestations which were done from Eternity in the wisdome of God, as in a Virgin-like Figure.

5. Which yet was no Genetrix; but a Looking-Glass of the Deity, and of the Eternity, in the Ground or Byss and in the Abyss, an Eye of the Glory of God.

6. And according to that Eye, and in that Eye the Thrones of Prin­ces became Created; viz: the Angels and in the End, Man; he had a­gain the Throne in himselfe as being Created out of the Eternall Ma­gia, out of Gods Beeing or Substance, out of the Nothing into some­what, out of the Spirit into Body.

7. And as the Eternal Magia Generated him out of it selfe, into an Eye of the Wonders and Wisdom of God: so he should and could generate another Man out of himselfe after a Magical manner, without dividing or rending of his Body.

8. For he was conceived in Gods longing Pleasure or delight, and [Page 31] the Desire of God, had generated him and brought him forth; and so he also had that same longing, to his own impregnating of him­selfe.

9. For, Venus's Tincture is the Matrix which was Impregnated with the substantiality, viz: with Sulphur in the Fire, which yet in Ve­nus's Water cometh to Beeing or Substance.

10. The Fire Tincture, giveth Soul; and the Lights Tincture gi­veth Spirit; and the Water, viz: the substantiality giveth Body: and Mercurius, viz: the Centre of Nature, giveth the wheele of the Es­sences, and the Great life, in the Fire, and Water, heavenly and Earthly; and the Sal or Salt Heavenly and Earthly, holdeth it in the Beeing or Substance, for it is the Fiat.

11. For, as Man hath the Outward Constellation or Astrum in him, which is his Wheel of the outward worlds Essences and Cause of the Minde: so also he hath the Inward Constellation or Astrum of the Centre of the fiery Essences, as also in the second Principle; he hath the Light flaming Divine Essences.

12. He had the whole Magia of the Beeing of all Beeings or Sub­stance of all Substances in him; it was the possibility in him, he could generate Magically; for he loved himselfe, and desired his likenesse again out of his Centre, As he was Conceived from Gods desire, and brought forth by the Genetrix in the Fiat; so should he also have brought forth his Angelical or Humane Hoast.

13. But, whether they should all have been generated out of One, viz: out of that one Princely Throne; or successively all one out of ano­ther, is not needfull to be known, for the limit is broken: we have enough in the Knowledge, in that we know what we are, and what our Kingdom is.

14. Indeed I find in the Deep in the Centre, that one should have proceeded out of the other: for the Heavenly Centre hath its Mi­nutes, as well as the Earthly, which always strike: where the Wheele with all the Three Principles always goeth, and always one wonder open­eth it selfe after another.

15. Thus was Mans Image also found and contrived wherein the wonders lie without number: they should be opened by the Humane Hoast.

16. And clearly in Time, one Greater Wonder is opened in one then in another; all according to the Heavenly and Earthly Birth, and wonderful Variation or Alteration: as is done also at this very day; that in One more Art and understanding of the Wonders lyeth then in an other.

17. Therefore I conclude, that one man should have been generated and [Page 32] proceeded from another: for the sake of the Great Wonders, and for the pleasure delight and joy of Man wherein a Man would have brought forth his like.

18. Thus should the Humane Generations have stood in the Gene­rating, till God had set the Third Principle of this World again, in its own Ether.

19. For it is a Globe with Beginning and End, for the beginning reacheth to the End, that the last may passe into the First; thus all is finished ond entire.

20. And then will the Middle again be cleared, and goe again in­to that which it was before the Times of this world, even all but the Wonders, which continue in Gods wisdom in the great Magia, standing, as a shadovv of this World.

21. Now seeing Adam was so Glorious an Image; moreover in the sted and place of extruded Lucifer,; the Devil would not allow or af­ford him that, but Envied it vehemently, and set his Vizard and Ima­gination alwayes before Adam: he slipt also with his Imagination in­to the Earthlinesse of the fruit: and Imagined or represented before Adam as if Great Glory did stick in his enkindled Earthliness.

22. Though indeed Adam did not know him, for he came not in his own Form, but the forme of the Serpent, as in the form of a Sump­tuous Beautiful Cunning Beast, and Managed his Apish Sport like a Fowler, who deceiveth the fowles and so catcheth them.

23. So did he also, he infected the Earthly Kingdom with his disease and venome of Pride, and halfe killed it, as is to be seen in Earth and Stones, which though so very much diseased venomed and full of vanity, yet would very Rom. 8. 20. 22 fain be loosed from the vanity.

24. And when The Earth. it found that Adam was a child of God, and had the Glory and the Power, then it Imagined or longed vehemently after Adam, together with the Kindled Anger of God, that also Imagined or longed after Adam, to delight it selfe in this living Image.

25. All drew Adam and would have him; the Kingdom of Heaven would have him, for he was created for it.

26. Also the Earthly Kingdom would have him, for it had one part in him; it would be his Lord, seeing he was but a Creature.

27. Also the fierce wrath, set open its Jawes, and would be Creaturely and substantial, to satiate its great fierce hunger.

28. And thus stood Adam in the Trial or Proba for forty Dayes, so long as Christ was tempted in the Wilderness, and Israel on Moant Si [...]i, when God gave them the Law, to see whether it were possible, [Page 33] that this people, could in the Fathers source or quality in the Law, stand before God.

29. And whether Man could have continued in Obedience, so as to have set his Imagination Or into: that is, Imagine or think like God. upon God; so that God should not have need­ed to become Man; for which cause, God did such wonders in Egypt, that man might see, that there is a God, and so love and feare him.

30. But the Devil was a lyar and deceiver, and seduced Israel, so that they made a Calf, and worshipped it for God, now seeing it was not possible for Israel to stand; therefore * Moses came from the Mountain with the Tables, upon which the Law was written, and brake them, and slew the worshippers of the Calf.

31. So also must not Moses bring this People, into the promised Land, it could not be; JOSUA and lastly JESUS must do it, who stood in the Temptation before the Devil and the Anger of God, who overcame the Anger and brake Death in peeces, as Moses did the Tables of the Law.

32. The first Adam now could not stand, though the Kingdom of God stood before his Eyes and he in Paradise; yet Gods Anger was so very much inflamed, that it drew Adam; for he was too much kind­led in the Earth through the Devils Imagination and strong wil­ling.

33. Now saith Reason: Had the Devil so great Might? yes deare Man: Man had it also, he can throw down Mountains, if he enter­eth strongly with his Imagination.

34. The Devil was also out of the great Magia of God, and a Prince or King of this Throne, and Entered into the strongest Might of the Fire, in a will and entention to be a Lord over all the Hoast of Hea­ven.

35. Thus the Magia became kindled, and the Great Turba Genera­ted, that had wrestled with Adam, to try, whether he would be strong enough, to possesse the Devils Kingdom, and to rule in the same, with other Sources or Qualities.

36. This, Adams Rational Spirit did not understand, but the Magick Essences strove against one another, whence the whole Lust and the will did exist, till Adam began and Imagined after the Earthliness, and would have earthly fruit.

37. There all was done: then his Noble Image, which should eat onely of the word of the Lord, became infected and Obscured.

38. And so then instantly grevv the Earth­ly [Page 34] Tree of Temptation; for Adam had de­sired it and given way for it.

39. Then Adam must be tempted, to try whether he could stand, for the stern Commandment came from God.

40. And God said: Thou shalt Eat of every Tree in Paradise, but of the Tree of knowledge of Good and Evill thou shalt not eat: for the day that thou eatest thereof, thou shalt dye the Death, that is, dye to the Kingdom of Heaven and become Earthly.

41. And Adam knew the Commandement well, and also did not eat thereof; but he Imagined thereinto, and was captivated in his Imagination, also quite powerless, also faint and weak, till he was overcome, then he fell down and slept.

42. Thus he fell home to the Magia; and his Glory was at an End; for the sleepe signifieth Death and a being overcome; for the Earthly Kingdom had overcome him, it would rule over him.

43. The Kingdom of the Starres would have Adam, and bring forth its Wonders by him, for there was no other Creature so highly gradu­ated and dignified as Man, which could attain the Kingdom of the Starres.

44. Therefore Adam was drawn, and rightly Tempted, to try whe­ther he could be a Lord and King, over the Starres and Ele­ments.

45. The Devill was busie, he supposed he should overthrow Man, and bring him into his power, whereby this Throne would at last re­main to be his Kingdom.

46. For he knew well, that if Man should go forth from Gods will, that he would be Earthly; and he knew also well, that the Abysse of H [...] ll, stood in the Earthly Kingdom, and therefore he was now so busie.

47. For if Adam had generated Magically, then he had continued in Para [...]ise upon Earth, and that the Devil did not like, he was not able to endure that, it did not relish with him in his Kingdom; for it did not smell like brimstone and fire, but like Love and Sweetness: Then thought the Devil, if thou Eatest not of that Plant, then I my selfe shall not continue a fiery Lord.

48. Thus the Fall of Adam stuck wholly in the Earthly Essence, and lost the heavenly Essence, out of which the divine Love floweth, and he attained the Earthly Essence, out of which, wrath Malice poy­son venome sicknesse and Misery floweth; and lost the Heavenly Eyes.

[Page 35] 49. Also, he could no more eat after a Paradisical Manner, but he Imagined after the forbidden fruit, wherein Evil and Good were mix­ed, as at this day all fruits on Earth are mixed.

50. Thus the four Elements became stirring and qualifying or work­ing him: for his will with its Imagination took the Earthly Kingdom in the Souls fire for a Lodging.

51. Thus he went away from the Spirit of God into the Spirit of the Starres and Elements, that received him and rejoyced it selfe in him, for it was now living and mighty in him; before it must be in subjection and servitude, but now it gat the Dominion.

52 There the Devil made merry, and derided God: but he knew not what lay behind, he knew not at all of the Crusher of the Serpent, who should take away his Throne and break his Kingdome in peeces.

53. Thus Adam sunk down into sleepe in the Magia, for God saw that he could not stand; therefore he said

54, Gen. 2. 18. It is not Good that this Man is alone, we will make a helpe for him, that may be with him, through whom he may propagate and multiply.

55. For he saw the Fall, and came to Help him, in another way; for he would not that his Image should perish.

The Sixt Chapter. Of Adams Sleep: How God made a Woman out of him; and how he became quite Earthly: also how God by the Curse hath withdrawn Paradise from him.

1. WHen Man became weary and tired, he fell into a sleep, viz: in­to the Magia, it was with him as if he were not in this world, for all his Senses or Thoughts ceased, the wheel of the Essen­ces, passed into a Rest.

2. He was as it were Essential Not Substantial, he was altogether like the Magia; for he knew nothing of his Body; he lay, as dead, but was not Dead, but The Spirit of the Body. the Spirit stood still.

3. And then the Essences have their Effect, and the Spirit of the soul onely seeth or discerneth; and there is pourtrayed in the sydereal Spi­rit, all whatsoever the starry heaven bringeth forth.

4. And stood Magically, in the Mind as a Looking-Glass on which the Spirit of this world Or is over­come with Ga­zing. Gazeth; and conveigheth whatsoever it seeth in the Looking-Glass into the Essences; and the Essences Qualifie or operate. flow forth there­in: as if they did perform the work in the Spirit, and pourtray it in the Spirit: which are Dreames and Representations, or Figures.

5. Thus, we are to know, that when the Earthliness wrestled with A­dam, and that he Imagined thereinto; he became instantly infected thereby, and in his Minde became dark and stern.

6. For the Earthliness began to qualifie or operate like water, that beginneth to seeth by the fire: the source or quality of the Starres be­came stirring, and were now, Lord, of the Body.

7. And now Moses saith very right Gen. 2. 21. God suffered a Deep sleep to fall upon him: that is, being his Will-spirit Imagined after Earthliness, God let him fall down; for he brought with the Imagination earthli­ness [Page 45] into the heavenly Substantiality, and that, the Spirit of God which is a Spirit of Light, would not have.

8. For, Adams Spirit was a Creature, and proceeded forth out of Gods Love-spirit: therefore indeed it did not willingly leave him; but the Earthliness had already captivated him.

9. And when that left him, then he sank down in impotency, and fell home to the Third Principle, viz: to the Starres and the Four Elements thus he lay in the Earthly Magia, and was not yet wholly Earthly.

10. He lay in the Mystery, between the Kingdom of God and of this world, where both the Fiat's viz: the divine and the Earthly, were stirring in him: and now the Two Kingdoms, viz: of God and of Hell, were first in strife about Man.

11. And so now, if the dear Name JESUS, had not been Or Imaged. incor­porated in Adam, even before his Creation, as in the substantiality of God, wherein the Virgin of Wisdome stood, wherein Adam was crea­ted, he would indeed have slept still and have beene in the Earthly Death.

12. And this is the cause; why the Second Adam Math. 12. 40. Christ, must rest till the Third Day, in the Earth, in the first sleep of Adam; and awa­ken or raise up the first Adam again out of the Earthliness.

13. For Christ had also a soul and spirit out of Adam, and the pre­cious Dear word of the Deity, together with Gods Spirit, awakened and raised up again in Christs flesh, the dead substantiality of the Sul­phur; viz: the Body, which, in Adam, was dead; and put it again in­to the power of the Majesty of God, and therewith, US all.

14. All those which with their Faith and Imagination, in Christs flesh and blood, in his Death and Rest, go into the Earth; they sprout all, with their Spirit and will, forth, in the divine substantiality, and are a fair Blossome in the Majesty of God.

15. And God, the Eternal word and power, will at the last day a­waken and raise up in himselfe, with his spirit, the dead Body which with Adam is fallen home to the Earth.

16. For, Christs soul and Flesh, which is also our Soul and Flesh; understand it right, that part which Adam received out of the divine substantiality: hath God, through and in the Death of Christ, separa­ted from the Earthly source or quality, and hath awakened and raised it up, and introduced it into the divine substantiality again, as it was be­fore the Time of the World, and Us, in and with him.

17. And we are onely wanting in our giving up our selves into it: in that we suffer the Devil to with-hold us: for our death is broken, our sleep is become a Life; and that, in Christ, and through Christ, in God, and through God, in the Eternity, with our Byss or Ground, [Page 46] in the Abyss, viz: in the Majesty without or beyond the fiery Na­ture.

18. O Blindness, that we know not our selves! O thou Noble, Man; if thou knewest thy selfe, who thou art, how woulst thou re­joyce? How woulst thou give the Devil his Arrant to be gone, who day and night endeavoureth to make our Minde Earthly, that we should not know our true Native Country; out of which we are gone forth.

19. O, miserable Corrupted Reason, if thou knewest but one little sparke of thy first Glory, how wouldst thou pant after it.

20. How very amiable and blessed is but the glimps of the divine substantiality? How sweet is the water of the Eternal Life our of Gods Majesty?

21. O! Most worthy Light, draw us into thee again, we are now, with Adam fallen asleep into the Earthly source or quality: O! come thou most worthy Word, and awaken or raise us up, in Christ!

22 O! thou most worthy Light: for thou art indeed appeared, de­stroy and break now the Devils Power, which holdeth us captive; break the power and Might of the Antichrist and of Covetousness, and deliver us from the Evil one.

23. Awaken and raise us up, O Lord! for we have long slept in the Devils Net in the Earthly source or quality; let us yet once see thy salvation.

24. Bring forth the New Jerusalem; It is Day: why should we sleep in the Day?

25. O! Come, thou breaker through Death, Thou Powerful Sa­viour and Conquerour, and break in pieces the Devils Kingdom up­on Earth: Give us, Poor sick Adam yet a Cordial draught out of Si­on, that we may refresh us, and go into our true Native-Country.

26. The Spirits answer. Behold all Mountains and Hills together with the Vallies are full of the glory of the Lord; it spring­eth [Page 47] up as a sprout, who will hin­der it. Hallelujah.

27. Now when Adam was fallen asleep, he lay in the Mystery as in Gods Wonder, what it did with him, that was done.

28. Thus the incorporated or Imaged Name JESUS moved the Fiat again in two Forms, viz: in both the Tinctures, of the Fire and of the Water.

29. For, this first Image was now fallen home to the Name JESUS in the word of Life: and so now the word of Life was the Second Cre­ator, understand, with the incorporated or Imaged Name JESUS, which would become Man: that severed the two Tinctures one from a­nother, viz: the Tincture of the Fire and of the Light.

30. Yet not wholly in the power, but in the substantiality; for, i [...] the Substantiality of the Tincture of the Light, was the Sulphur of Ve­nus of the Love, in which Adam should and could impregnate him­selfe: The Fires Tincture gave soul, and the Lights Tincture gave Spirit.

31. Viz: an Image according to the outward Image, the fire-Life I­magined after the Light-life: and the Light-life after the Fire-life: viz: after the Essential power out of which the Light shineth.

32. This was in Adam, but One, for he was Man and Or Woman. Wife.

33. And the word of Life, took the Tincture of Venus, with the heavenly and earthly Fiat, from Adam, also a Rib or Bone out of his Side, as also the half Cross in the Head.

34. Which is the Character of the Holy Trinity; Marked by the word of Life, viz, with the Severe Name of GOD, GoTTes. GOTTES: which beareth such a Character. T.

35. T, signifying the Cross of Christ; on which he should suffer Death; and New regenerate Adam again, and in the Name JESU, introduce him in Ternarium Sanstum, into the Holy Ternary.

36. All these, the Fiat took into it selfe, together with all Es­sences of the Humane property, as also the property of the souls Fire, but in Venus's Tincture, not according to the might and strength of the Center; and Separated it into the whole form of Man.

37. Thus was the Woman built, with all Members of the feminine properties, as they still have them: For, the Spirit of the great world, Spiritus Majoris Mundi; had now the strongest Fiat, and figured the woman in such a form, as it could in possibility.

38. For the Angelical Form was gone: the propagation must [Page 48] now be in A Beastiall Manner.

39. And so also there was given to Adam, being he was fallen home to the Earthly Magia; a beastial form and shape of Masculine Mem­bers, and Adams generating was given to the Fiat: and that maketh a similitude of him, out of him.

40. If he had continued heavenly Minded, then he had himself gene­rated heavenly; but now the Earthly Fiat did it; and his outward body hecame a Beast; he lost also the heavenly wit or understanding; and the Power of the Omnipotency.

41. Beloved Reader thus thou art to know, that the Second Adam; Christ hath not in vain suffered himselfe to be Crucified, and with a Speare to be pierced in his side, nor hath in vain shed his blood; here lyeth the Key.

42. Adam was broken in the Side by the Rib for the Woman, into that very Side must Longinus's Speare, with Gods fierce wrath, come; for it was come into Adam, and out of Maries earthli­ness, into Christs Side also.

43. And the Blood of Christ must drown the fierce wrath and take it away from the First Adam; for the Second Adam had also Heavenly blood, that must drown the Earthly Turba, that the first Adam might be whole again.

44. Let this be told you, ye Children of Men; for it is become known in Ternario Sancto, in the Holy Ternary; and not in Supposi­tion or Opinion: it concerneth both Soul and Body; take heed what you do.

45. Thus now the humane propagation began in a beastial manner; for Adam reteined the Limbus; and his Eve the Matrix of Venus, for, the the Tinctures were divided.

46. So now Each Tincture is an Whole. entire or total Magia, viz: a de­sirous longing, wherein the Centre of Nature is generated, and that in the Sulphur.

47. Thus then in the Sulphur, is again the desirous Magia, together with the Tincture; and yet can not come to Life, except the Tincture of Fire come into Venus's Tincture; and Venus's Tincture, can a­waken no Life, it is too weak, so that life cannot be therein.

48. And both the Tinctures desire also the Life; and so the vehe­ment Imagination of Man and Wife, beginneth, so that the one de­sireth to mix with the other.

49. For, the power of the Essences willeth to be living; and the Tincture driveth on that, and desireth the same.

[Page 49] 50. For, the Tincture, is from or out of the Eternal Life, and yet is shut in with the Substantiality: and in that respect it willeth to live, as it hath done from Eternity.

51. And therefore the Man longeth after the Matrix of the Wise; and the wife after the Limbus of the Man.

52. The Woman hath a Watery Tincture; and the Man, a fiery, the Man soweth Soul, and the Woman Spirit; and both [...] flesh, viz: Sulphur: Therefore is Man and Wife but one Body, [...] together a Child.

53. And therefore ought to continue together; if they Once Mix; for they are become one Body: and whosoever mixeth with another or separateth from one another, they break the Order or Ordinance of Na­ture, and such a one is like a Brute beast, and considereth not that in his seed the Eternal Tincture lyeth, wherein the divine Substantiality lyeth hid: and in that regard; will one day, in the wrath-part, he a­wakened.

54. Also that is a work which will follow after Man in the sha­dow, and its source or quality, will one day be made stirring in the Conscience.

55. For, the Tincture, in the Seed, ariseth out of the Eternity; it is not transitory; it appeareth in the Spirits form, and passeth into the Magia of Man; out of which it hath generated and shed forth Man.

56. Mark this ye Whores and Whoremongers, what you work in private Corners many times with great falshood and wickedness, that passeth into your Consciences, & becometh to you an Evil Gnaw­ing Worm.

57. The Tincture is an eternall Substance; and it would fain be in the Love of God; but if ye cast it into a false or impure Vessel in abo­mination and inordinateness, then it will hardly attain Gods Love, and then it passeth with its Imagination again into the first Place, viz: in­to you.

58. If it be come to be false in a false Vessel, so that it can not rest; then it will gnaw you indeed, and also pass into the hellish abyss in the Conscience.

59. It is not Fiction or jesting Matter; be not so Beastial; for a Beast hath its Tincture meerly from this world, but you not so, ye have it out of the Eternity, and that which is Eternal dyeth not.

60. Though indeed you destroy the Sulphur, yet the will-Spirit in the Sulphur with the Noble Tincture, passeth into the Mystery; and each Mystery taketh that which is its own; and that Mystery at the last [Page 50] Day, when the Spirit of God will move it selfe in all the Three Prin­ciples, will be Manifested, and there you will see your Fine or Good­ly. fair Works.

61. Thus the great Mercy of God over all the Generations of Man­kind, is highly known to us, that God would help Man thus; else if God had [...] the beastial property, he would at the same instant have [...] than and a Woman; he would not have made One a­lone with [...] the Tinctures.

62. But God knew well the Fall of Man, as also the Treachery of the Devil, which thus with or by Eve was brought to derision; The Devil supposed thus, when Adam fell down into a Sleep; Now I am Lord and Prince upon Earth, but the seed of the Woman hindered that.

63. We are to understand the awakening of Adam out of his sleep; he slept in the heavenly world, and awaked and to the Earthly world, the Spirit of the great World awakened and raised him up.

64. Then he saw the Woman, and knew her, Gen. 2. 23. that she was his flesh and his Bone, for the Virgin of the wisdom of God, was yet in him; and he looked upon her, and Imagined into her; for she had gotten his Matrix; as also the Tincture of Venus; and so instantly the one Tincture received the other by the Imagination: therefore Adam took her to him, and said; Gen. 2. 23. Man shall call her Woman, because she is ta­ken out of Man.

65. Also Eve is known to be no Pure immaculate Virgin▪ as also all her Daughters; The Turba hath destroyed the Virginity, and Made the pure Love Earthly; the Earthly Imaginati­on destroyeth the right Virgini­ty.

66. For, Gods wisdom is a pure Virgin; in which Christ was con­ceived; and in a right Virgin-like Vessel became Man, as hereafter will follow.

67. Thus also could not the Earthly Virgin continue in Paradise; though they were yet in Paradise, also they had both of them the Para­disical Source or Quality; but mixed with Earthly longing.

68. Gen. 2. 25. They were Naked, and had the beastial Members for propaga­tion, and knew it not, also they were not ashamed: for the Spirit of the Great World had not yet the dominion over them; till they did eat the [Page 51] Earthly fruit, and then * their eyes were opened, for the Heavenly Virgin of Gods wisdom departed from them, and then they first felt the Kingdom of the Starres and Elements.

69. When the Spirit of God withdrew forth, then the Earthly Spirit with the fierce wrathful source or quality, drew in, and there the De­vil gat an entrance and infected them, and brought them into the fierce wrath and Evil Malice or Malignity: as it is still at this day.

70. For, the wrath of God out of the Eternal Nature, which the De­vil hath kindled and awakened, sticketh in the Earthly Centre: also, no life can be generated, unless the Centre be awakened; for the Princi­ple standeth in the Fire, wherein all Life standeth: and the Centre of Nature hath fierce wrathfulness in its forms.

71. Therefore it is this only that will do it: stoop and submit thy self, and enter into Meeknesse, and let thy Life be right and just.

72. For, the Life is Fire, and the Lifes Image, which is the simi­litude of God, that is in the Light, viz: in the Love-fire.

73. But the Love-fire doth not afford or give the Centre of Nature, and therefore the Devil alwaies supposeth that he is a greater Lord then the Creatures in the Love-fire.

74. Indeed he is more strong or stern, but he liveth in the darkness; and devoureth the strong or stern Substantiality, into himselfe, and therefore also he is an Enemy to the Love.

75. And we are to know▪ that the Devil is in fault, and the Cause, that Man was created in his stead; also, we are to know, that he is guil­ty of Mans Fall.

76. Although Adam and his Eve (when God had divided Adam) could not stand: they were indeed in Paradise, and should have eaten paradisical fruit, after an Angelical manner; but they have not eaten thereof; for the Tree of knowledge of Good and Evil, was more accep­tible to them.

77. And Eve, as soon as she was made, imagined into or longed af­ter the Tree of Temptation: and though Adam did open the Com­mandement, and made it known to her, yet the Lust or longing was onely after the the Tree.

78. For, the Earthly Essences, were not yet Manifested in Adam and E [...] e, they were yet captivated, therefore The Essences. they drove so on into the Lust, for † they would needs be Lord.

79. And this came to pass through the Infection of the Devil, through [Page 52] his, Ascendent false or wicked Im­agination: and therefore he laid himselfe in the form of a Serpent, at the Tree, and praised the fruit to Eve, Gen. 3. 5. 6. that it maketh Wise or Cunning.

80. Yes Wise and Cunning indeed, to know Evil and Good, misery enough; for a Two fold source or quality to rule in one onely Crea­ture: the not knowing it were better.

81. He telleth them, Lyes, and Truth, together Gen. 3. 5. 6. they shall be Cun­ning or Wise, and their Eyes shall be opened.

82. Yes sufficien [...]ly; they quickly saw, that with the Earthly source or quality, they were fallen home to the Spirit of this world, so that they were Naked, and knew their Earthly Members, they came to have entrailes in the Body, and a stincking Or Carcass. Sack of Worms, full of woe and misery, in anguish and Toyl; as is mentioned in the Book of the Three Principles, and so we see now before our eyes, what manner of Paradi­sical Angels we are, and how we must generate and Or get our li­ving. nourish our selves in Anxiety care and Misery; which should have been done after another manner.

83. Thus we sufficiently know Adams Fall, and why he could not continue in Paradise: and what Paradise was; which is, still, to this very day: onely it beareth not Paradisical fruit, and we have not the Paradisical source or Quality, and Eyes: and so we see it not.

84. For God hath Gen. 3. 17. cursed the Earth for Mans sake, so that Paradise springeth no more through the Earth; for it is become a Locus Beat [...] ­rum. Mystery; and yet it is, continually, there.

85. And into that Mystery the souls of the Saints depart, when the Earthly body separateth it selfe from the Soul.

86. It is in this world; and yet is out of this world; for this Worlds quality or source, toucheth it not.

87. The whole World would have continued to be Paradise, if Adam had Continued in Innocency, but when God pronounced the Curse, then Paradise departed.

88. For Gods Cursing, is fleeing: It is a fleeing, not departing a­way, but a going into another Principle, viz: into himselfe.

89. For the Spirit of God, proceedeth forth from God into the Sub­stantiality, but when this Sustantiality became Earthly, and that the Devil dwelt therein, who was Gods Enemy, then the Spirit of God, [Page 53] passed into its own Principle; viz: into the Love; and departed out of the Earthliness; and there it standeth now presented to Man in the Light of Life.

90. So that whosoever now desireth to Enter into the Love of God; let him go with his will-Spirit into Paradise; and then Paradise will spring up again into or in his will-Spirit, and he will receive on-to his Image again, the Heavenly Substantiality, in which the Holy Spi­rit ruleth.

91. Let this be a Pearl to you, ye Children of Men; for it is the true Ground; whosoever seeketh and findeth it, he hath meer Joy therein: It is Mat. 13. 44. 46. the Pearl which lyeth hid in the field, for which one sold all his goods and bought the Pearl, of which Christ speak­eth.

92. Thus also we may know Gen. 3. 24. the Cherubine, which draw Adam and Eve out of Paradise, viz: the stern or strong Angel; which signi­fieth the Cutter off of the Earthly life from Paradise, where Body and Soul must part asunder.

93. It is indeed known to Us: that Adam and Eve, were driven a­way out of the place, where the Tree of Temptation stood; for, Para­disical fruit stood there; which they should no more see nor Eat, for the Heavenly belongeth not to the Earthly.

94. Also, the Beasts were driven out, in respect of the Evil Tree; for, they could not eat of the Paradisical fruit: but of this Tree, Every beast could Eat, for it was Earthly.

95. Thus must they leave Paradise: for God had clothed them, through the Spirit of the Great World, Gen. 3. 21. with the skins of Beasts in­stead of the Heavenly Clothing of clarity and brightness.

96. And he had pronounced their sentence, what they should doe and suffer in this World, what they should thence forward Eat, and how they should nourish themselves or Gen. 3. 17. 18. 19. get their living, in Care and Mi­sery, till they should return altogether, to the Earth from whence they were extracted as to one Part.

The seventh Chapter. Of the promised Seed of the Woman, and Crusher of the Serpent.

1. NOw then, Adam and Eve, standing thus, as Man and Wife, in Paradise; and having yet the heavenly source or quality and Joy, though Mixed, the Devil could not endure that; for his Envy was too great.

2. Seeing he had overthrown Adam, and brought down his Angeli­cal form: he looked now upon Eve, viz: the Woman out of Adam, and thought: she might conceive Children in Paradise, and remain in Paradise, thou wilt therefore seduce her, that she may eat of the forbid­den fruit, and so she will become Earthly, and then thou maist reach into her heart, and bring thy Imagination into her, and so shalt get her into thy Kingdom, and thou shalt continue still Prince in the Third Principle upon Earth.

3. Which he then also did, and perswaded her to the Evil fruit, so that Gen. 3. 6. she laid hold on the Tree and brake off an Apple; and did Eat, and gave also to Adam.

4. Now when Adam saw, that Eve did not Instantly fall down, and dye, he did Eat also, for the Lust was in both of them.

5. This is the Bitt, upon which Heaven and Paradise departed: where the Gen. 3. 24. Cherubine, viz: the Or Circumci­ser. Cutter off, with the Naked Sword came and stood before the Door, and suffered them no more to come in­to Paradise.

6. His Sword was that of the destroying Angel, which now cutteth Men with heart, cold sicknesse, necessity and Death; and at last cutteth off the Earthly Life from the Soul.

7. When this Sword was to be broken in the Death of Christ, then Math. 27. 51. the Earth Trembled, and the Luk. 23. 45. Sun lost its things Light; and the Rocks cleft in sunder before the strong Might of God, which thus brake Death in peeces.

8. Math. 27. 52. Thus also the Graves of the Saints, Opened; and their Bodies went out from Death again, for the Sword was broken, and the Angel [Page 55] which Guarded Paradise, was done away: and the Bodys of the Saints, went into Paradise again;

9. But here, when Adam and Eve, did eat the Earthly fruit, they Luk. 10. 30. fell among Murtherers, who wounded them and cast them out; and let them lie half dead.

10. Their going forth out of Paradise, is the † going from Jerusa­lem to Jerico: for they went out of Heaven into this Evil corrupt World, into the house of Sinne.

11. Where instantly, in their Minds, in the Centre of Nature, the wheel of the Senses or Thoughts began to qualifie or Operate in the Earthly source or quality: where one sense or thought was against and Contrary to the other, where Envy, Pride, Covetousness, Anger and Contrary opposite will, sufficiently flowed forth upon heaps.

12. For, the Noble Light of Love, was extinguished, which maketh the fierce wrathful source or quality, amiable, friendly and meek, in which, the spirit of God worketh, and the fair Virgin of Gods Wise­dom resteth; they went out from the fair Wisdome.

13. God had created Adam in the chast Virgin of his Wisdome: but he became in the presence and stead thereof, an Evil Earthly Oppo­sire By the word Woman under­stand the divi­ded Body: see the Three Prin­ciples, cap. 13. vers. 1. Woman, with which he must live in this beastial form in meer care anxiety and necessity.

14. And, out of his fair Garden of pleasure, which he had in him, there came an Opposite Thorny and Thistly, Garden; whence yet he somewhat sought the Virginal. Virgin-like fruit.

15. But it went with him as with a Theese, who hath been in a fair Garden to keep it; but is for his Theft cast out from it, and yet would fain eat to fruit thereof, but cannot get in, but goeth round a­bout the out-side, and reacheth over with his hand after the fruit, which yet the Gardener snatcheth out of his hand again, and he must go a­way lamenting, and cannot satisfie his Lust or longing.

16. Thus it goeth also with him concerning the Woman, when he was in Gods Love, and the Woman in him a chast Virgin, in Gods Sweetness and Wisdom, then he did eat of her fruit, and could very well refresh or delight himself with his own Love in the Matrix of Ve­nus.

17. For, the Fire- Tincture, hath a great Joyful recreating delight in the Lights Tincture, and that he had in himselfe, he was Man and Wise.

18. But now he must go round without that Gardine, and touch the Tincture of Venus, but with one Member, whereas yet the Inward [Page 56] Tinctures in the seeds receive one another, and labour to produce a Life.

19. But the outward Body is not worthy, that it should enjoy the Inward Joyful qualifying or operation, wherein the souls Life is sowen.

20. The inward Essence onely enjoy that; for they are out of the Eternal; but the outward Beastial Ass, bringeth or affordeth onely a beastial Longing or Lust.

21. He knoweth nothing of the Joy of the Essences; when one Tin­cture cometh into the other, and what is done then: where there is yet somewhat of Paradise; but the Earthly Essence mixeth it self sudden­ly therein, and it is but as a joyful Glimpse.

22. Wherein the will to Life, becometh generated, which afterwards driveth on, and impregnateth it selfe with Sulphur, till it may reach the Principle, and strike up fire in the Centre, wherein then there is a true Life, and again a Soul is generated.

23. Now when the fair Image thus departed away from Gods Love, then it knew it selfe, that it was come into another Source or quality; then began feare and terrour before the fierce wrath of God, for it began to qualifie or operate in them, they looked one upon another and per­ceived their Beastial form, and Gen. 3. 7. that they were Naked.

24. And then sure the Devil Danced, and God was derided, for vers. 8. they were afraid, and crept behind the Trees Or Braided the Stalks of the leaves together. and took leaves from the fig­trees; and wreathed them together, and held them before their shame.

25. For, the heavenly Virgin was gone, they knew the fall and were ashamed: that is, the Soul, which is out of the Eternal, was ashamed­of the Or Beastial Kind. Beastlinesse, as it is at this day, when we are ashamed of our beastial Members.

26. And hence it is, that the Woman Clotheth her selfe with a white Or white Apron.covering before her shame: that the Spirit of the Soul, which glanceth forth at the Eyes, be not disturbed, for it knoweth the Ma­trix of Venus, which also as suddenly in the Man or Masculine begin­eth to Imagine upon it or Lust after it.

27. Which, if the Woman clotheth her selfe with Black, and Co­vereth her Eyes, it not easily Effected; but onely by Imagining or Lust­ing.

28. But else, instantly both the Tinctures, of the Man and Wife cath one the Other in the Eyes, where the Spirit glanceth forth.

29. Now, when Adam and Eve stood thus in terrour, before the An­ger [Page 57] of God, Gen. 3. 9. 10. God, cattel Adam, and said; Adam where art thou? and be said: Here I am: I was afraid, for I am Naked.

30. Vers. 11. 12. And he said; Who hath told thee that thou art Naked? Hast thou not eaten of the Tree, that I forbad thee: and be said; the Wo­man gave unto me, and I did Eat.

31. verse. 13. And he said to the Woman, Why didest thou that; she said, the Serpent beguild me, so that I did Eat.

32. Here we understand the great Love of God; in that God cal­led Adam again, that he should know, seek and finde himself; and turn again to God.

33. For, Adam had been in God; but he was gone out from the Love out of the Second Principle into the Third.

34. Wherefore, God said. Where are thou, Adam? dost thou not see thou are no more in Heaven? he turned his friendly Countenance again to one part in Adam understand in that part which he had re­ceived out of the heavenly Substantiality, and glanced upon it againe with his Spirit.

35. And Gen. 3. 14. said to the Serpent, the Old Devil: Seeing thou hast done this, cursed art thou.

36. And to the Creaturely Serpent; which must now be a Creature; for the Devil had turned himselfe into the Form of a Serpent; therefore must the Serpent also continue: to it he said, Thou shalt go upon thy Belly, and eat Earth.

37. Seeing it had seduced Man, so that he was become Earthly, therefore should also the Devils Image be Earthly, and devour the fierce [...]athful Earthly source or quality, viz: Poyson; that should now be its source or quality.

38. And here we are to know: that the Devil figured or framed to himselfe the Serpents Image from the Constellations and Elements, through his Imagination, for he had great Power, till the Lord wholly cursed him; and set the Dear name JESUS, for a Mark or limit of Separation; and there his great po­wer was laid.

39. For, he said to Adam and Eve; Gen. 3. 15 the seed of the Woman shall Crush the Serpents head: and Thou, understand, the Serpent shalt sting him in the heel: that is, in Gods, fierce wrath thou wilt stay him.

40. But he shall sprout forth out of Death, and Crush thy Head; that is take away thy power and overcome the wrath, with the Love.

41. And here in this place, hath the word of the Promise, of the seed [Page 58] of the Woman; IHS which was the Dear Name IHESUS, with its Character, Imaged it selfe in the Light of the Life.

42. And likewise in that Character, hath Imaged the highly precious Virgin of Gods wisdome, in which; Christ, as the destroyer of Death, should become a true Man; and take away the power of Death, and de­stroy the Devils sting.

43. Which there should Rev. 19. 15. tread the Winepress of the fierce, wrath and anger, and enter into the Anger viz: into the Center of the Fire, and quench the Fire with his heavenly Blood; and with the water of Meeknesse out of the fountain of the Heart of God.

44. And know assuredly, that if the Word of the Promise, had not Imaged it selfe in the Light of Life, when Adam and Eve sell into the Earthly source of quality, then would the Spirit of the soul have be­come a fierce wrathful Devil, and the Body an evil Beast, as indeed it is now, and if the Elementary Water did not allay the insolency of the Fierce wrath, Men would well see; how many a one would be a devou­ring Devil.

45. Thus now we are to consider and Conceive, that the world be­fore Christs becoming Man or Incarnation, were saved in this imaged or imprinted Word and Name.

46. Those who have put their will into God, they have received that word of Promise; for, the Soul was received thereinto.

47. For, the whole Law of Moses, concerning the Sacrifices, is throughout nothing else, but a Type of the Humanity of Christ: of what Christ in his Humanity, did perform by his Sacrifice, that which he did perform with his Blood and with his Love, in drowning that An­ger of God; that, Moses did perform with the Sacrifice with the Blood of Beasts.

48. For, the word of the Promise, was in the Covenant, and God for the Time, represented the figure, and permitted himselfe to be attoned or reconciled in the Covenant, with or by a Similitude.

49. For, the Name Jesus, was in the Covenant, and that attoned or reconciled through Imagination, the Anger and fierce wrath of the Fathers Nature.

50. The Jews indeed understood not that but the Covenant under­stood it well; for the Beastiall Man was not worthy to know it, till Christ was born, and then went the sound forth.

51. Which yet after a short time, was covered again, by the Anti­christ [Page 59] christ in Babel; for, the Beastial Man of wickedness malignity or Malice, is not worthy of the most precious Name JESUS.

52. Also it doth not belong to the Beastial part, but to the divine part; the Beast must remaine in the wilde Earth; and at the last Judgement Day, be consumed through Gods Fire; but the heavenly part shall be introduced into the divine power.

53. Therefore it is an abomination to God, that Man should so pride himselfe with the Beast.

54. The Beast is not the Image; as the Sacrifice of Moses was not the attonement or reconciliation, but the Covenont of Grace, and the word of Life in the Covenant.

55. The Circumcision of the Jewes, that they were to Circum­cise the Male Children onely: conteineth rightly in it selfe, as follow­eth.

56. Adam was the one onely Man that God Created, and in him ws Gods Image, Eve, his wife, God would not Create, generation was to be out of one onely.

57. But seeing he fell, so that God must make him a wise, then came the Covenant and promise again upon One onely; that all should again be regenerated and new born out of one onely, viz: out of the Second Adam; not out of the Virgin Mary, but out of Christ the Heavenly Adam.

58. For, the First Mans Bloud, that is, Adams, which he received out of the Substantiality of God, was to To doe the thing. avail; and not the Earth­ly blood of the Woman, in that Adam was become Earthly, and a Wo­man must be contrived for him, therefore also was onely the Masculine Kind Circumcised.

59. And Christ must take upon him the Masculine Forme, though inwardly he stood in a Virgin-like Image; that the purpose of God might stand.

60. For, the Mans property, viz: the Fires, must Rules and the Wo­mans property, viz: the Lights, must allay his Fire: and bring it into the Meek Image of God.

61. The Womans blood, could not have attoned or pacified the An­ger of God; the Mans blood onely must do it; for the Woman be­longeth unto, or to be in, the Man; and in the Kingdom of God is to be a Masculine Virgin, as Adam was; Not a Woman.

62. The Woman cometh to be saved in the Covenant of the Man: [Page 60] for, the Covenant was made for the Mans, viz: the Masculine Virgins sake; that She. it may be reconciled again.

63. Therefore saith Pauls 1. Tim. 2. 14. 15. The Woman becometh saved through bearing of Children; and not only so, but also in the Covenant of the Man; for she is a part of Adam; therefore 1 Pet. 3. 1. 5. should every Woman be subject to the Man or Husband, and he should be Lord.

64. God giveth also to the Man, the Virgin-like wisdome she should govern the Woman, not as a Tyrant; but Ephe. 5. 25. 28. as his own Life or Body; for she is his Body and his Flesh, an Image of or out of him, his help, and his Rose-Garden, though indeed she be Earthly and weak; yet he must know, that he himselfe, is the cause and accessary thereto; and must bear with her, and not give way to his wrath, to destroy her.

65. Also the Woman must know, that she is to be saved in the Co­venant and Blood of the Man, and that she is Adams and the Mans Ribbe and Tincture, and the Mans own belonging to him.

66. She should be Humble; As a Member serveth the Body, so should the Woman serve the Man and love him as her selfe.

67. Her Love should solely be Or injected. cast into him, for, so doing, she at­taineth the Heavenly Virgin, together with divine wit or understand­and Skill, as also the Spirit of the Covenant.

68. But to the Single or unmarried Virgins, and Men without wives, as also to the Widdowes, it is said, that they have Christs Covenant for a Spouse, therefore should they be Chast and Humble.

69. For, Christ is the Mans Bride, and his chast Virgin which Adam Lost.

70. And, he is also the Bridegroom of the unmarried Virgins and Widdowes; for his Masculine-ness, is their Masculine-ness, so that thus they every one appear before God as Masculine Virgins.

71. [...]ath. 6. 12. For, our Image, now becometh generated in Willing and belie­ving, Now Where our Heart and Will is, there is also our Treasure and Image.

72. Wherefore, beware of Whoredome and false or wrong Love, for, thereby the right Image cometh to be disturbed.

73. Extra. Whoredom is the Greatest abomination, that Man worketh in himself 1. Cor. 6. 18. Other things go into a Figure without him, the Whore standing [Page 61] in him; for he worketh or Effecteth a false Image, in which the I­mage or Virgin of God is not known, but a Beastial one.

74. Note ye wan­ton lecherous unchast Chil­dren of Men. Let this be said to thee OMan, there sticketh so great Abomination behind i; at which Heaven it self with its Imagination is amazed.

75. Heaven. It entereth not easily into the Beastial Imagination; whereupon also, so very Many Beast-Men are Born, as at this Day may be de­monstrated.

The Eighth Chapter. Of the Virgin Mary, and of the Becoming Man or Incarnation of Jesus Christ the Sonne of God.

1. MAny have attempted to write of the Virgin Mary; and suppo­sed that she was not an Earthly Or Daughter. Maid: to them indeed hath been presented a Glimpse of the Eternal virginity; but the right Mark they have hitherto failed of.

2. For, many have meerly supposed, that she was not the Daughter of Joachim and Anna; because Christ is called the Seed of the Wo­man, and is so too.

3. Also he himself witnesseth, that Job. 8. 23. he is from above, that he is come from Heaven; and therefore he must sure also be born of a To­tall heavenly Virgin.

4. But that would little benefit us poor children of Eve; that are be­come Earthly, and carry our souls in Earthly Vessels: where should our poor souls become, if the word of Eternall Life, had not received it into it selfe [...]

5. If Christ had brought a soul from Heaven; where then should our soul become, and the Covenant with Adam and Eve, viz: that Gen. 3. 15. The Seed of the Woman should Crush the Serpents Head.

6. If Christ would have come and been born totally from Heaven, [Page 62] he should not have needed to have been born a Man, upon Earth, and where then would the Covenant become, in which the Name JESUS, or the Promise, did incorporate it selfe, in the Light of Life, that is, in the Tincture of the soul, instantly in Paradise when Adam fell? yea indeed before Adam was Created: as Paul saith; Ephe. 1. 4. We are Elected in Christ, before the foundation of the World was laid.

7. For, God, in his wisdome, knew the Fall; therefore the Name JESUS did so instantly incorporate it selfe into the word of Life, en­vironed with the Virgin of Wisdom, in Adams [...] Image, with the Cross.

8. For, the soul it selfe, is even a Cross-Birth: as when the soul-Fire kindleth it [...]fe, then it maketh in the flash, a Cross; that is, an Eye with a Cross, with Three Principles, with the Character of the Holy Trinity; as in the Third Book or part, concerning the Threefold Life of Man, is declared; and yet further in the Fourth Part, the forty Questions of the Soul.

9. We are to understand, that Mary, in whom Christ became Man, was truly the Danghter of Joachim and Anna, according to the Outward Flesh: and was extracted out of the Seed of Joachim and Anna, according to the Outward Man.

10. But, according to the will, she was a Daughter of the Covenant of Promise, for she was the Mark, to which it pointed at.

11. In her, stood the Center in the Covenant; and therefore she was, * Luk. 1. 42. by the Holy Ghost in the Covenant, highly blessed among and above all women Ever since Eve; for the Covenant opened it selfe in her.

12. You must understand it aright, according to its high precious worth: The word, together with the Promise, which with the Jewes, stood in the Type or prefiguration, as in a Looking-Glass, wherein God, the Angry Father Imagined, and thereby quenched his Anger; that moved it selfe N [...]w after an Essential manner: which from Eternity had not been done before.

13.▪ For, when Gabriel the Prince, brought her the Message, that she should be impregnated or with Child; and that she consented there­to; and said; Luk. 1. 38. be it unto me as thou hast said: then the Center of the Holy Trinity, moved it selfe, and opened the Covenant, that is, the Eternal Virginity, which Adam lost, became opened in her in the word of Life.

[Page 63] 14. For the Virgin of Gods Wisdom, environed the word of Life, viz: the Center of the Holy Trinity: thus the Center became Mo­ved; and the Heavenly Vulcan, struck up the Fire of Love; so that the Principle in the Love-flame, became generated.

15. Unde [...]stand this right; In Maries Essences, in the Virgin-like Essences, which perished in Adam, out of which he was to generate a virgin-like Image, according to the Wisdom of God, the divine fire became struck up; and the Principle of Love kindled.

16. You are to understand that, in the seed of Mary, When she became impregnate, with the Soul-Spirit, that is with the Tincture of Venus; for, in the Tincture of Venus; that is, in the Source or Quality of Love, Adams first Fire, became struck up in the word of Life.

17. And in the Child JESUS, [...] both Tinctures perfect; just as in Adam, and the word of Life in the Covenant, understand, in the Holy Trinity, was the Center; and rhe Principle appeared, as in or to the Fathers part.

18. Christ became Man in GOD, and also in MARY, in all the THREE Principles; and together therewith also in the EARTHLY world.

19. Phil. 2. 7. He took the form of a Servant upon him, that he might be able to Master Death and the Devil.

20. For he was to be a Prince, in the Place or space of this world, in the Angelical Prince-Throne, viz: uopn the seat, and in the Autho­rity, of the late Angel and Prince Lucifer, over all the Three Princi­ples.

21. Now then. First: If he must be Lord over this outward World: then he must also dwell in the Outward World; and have it Essence and property.

22. In like manner Secondly: If he must be Gods Sonne, then he must also be generated out of God.

23. And Thirdly: If he must quench the Fathers Anger: then he must of necessity be also in the Father.

24. And Fourthly: If he must be the Soone of Man, then he must also of necessity be of Mans Essence and Substance: and Fifthly, must have a humane Soul, and a humane Body as we all have.

25. It is known to us, that Mary, his Mother, as also Christ, from or of his Mother, were both of the humane Essence, with Body, Soul, and [Page 64] Spirit; and that Christ received a Soul out of Maries Essence; yet with­out Masculine Seed.

26. Onely the great Secret Arcanum of God, was there opened; and the first Man, with his S [...]cret Mystery, which fell into Death, was here generated to Life again; understand; in the Principle of God.

27. For, because of this, the Deity Moved it selfe, and struck up the Fire in the Fathers Principle, and so the deadened Sulphur; which dyed in Adant, became living again.

28. For the word had in it self heavenly Substantiality; and open­ed it selfe in the Heavenly Substantiality, in the virgin-like Image of the Deity; this is the pure chast Virgin wherein the Word of Life became Man.

29. And so the Outward Mary became adorned and Luke 1. 4 [...]. blessed with the Highly blessed heavenly Virgin▪ among all Women of this World.

30. In her, that which was dead and shut up of the Humanity, be­came living again; and so she became as highly graduated or Dignified, as the first Man before the Fall, and became a Mother of the Throne-Prince.

31. This came not out of her ability, but out of Gods ability: unless the Center of God had moved it selfe in her; she would have been no otherwise, then all Eves Daughters.

32. But, in this place, The word of Life had fix [...]d the Mark; as also the Covenant of Promise, and therefore she is the blessed among all Women, and above all Eves Children.

33. Not that she is a Goddess, which Men should honour as God; for she is not the Mark; for she also said: Luke 1. 3 [...]. How shall that come to pass, since I know not of any Man?

34. But, the word of Life in the Center of the Father, which gave in it self, with the Moving of the Deity, into the Humanity; and open­ed it selfe in the Humane Essence; that is the Mark, that is the Goal▪ that we must run to; in the Regeneration.

35. This is a greater wonder then in the first Adam, for the first Adam was created out of Three Principles, and his Spirit was introduced into him through the Spirit of God; and the Heart of God needed not to move it selfe in an especial manner; for Gods Spirit did onely move it self, out of Gods Heart.

[Page 65] 36. But now, the Center or Heart of God moved it selfe: which had rested from Eternity; and the Divine Fire was there struck up, and kindled or awakened; as a Man may Express it.

The Nineth Chapter. Of Maries Virginity, what she was before the Blessing, and what she came to be in the Blessing.

1. IT is highly necessary for Us poor Children of Eve to know, this; for our Eternall Salvation ly­eth therein; It is the Gate of Imma [...]uel, and the whole Christian Faith Standeth therein; and it is also the Gate of the Grea­test Secret Arcanum.

2. For herein lyeth inclosed the Secrecy of Man, in that he is, the Similitude and Image of God; for, our whole Religion Consisteth in Three Parts, which we urge and Teach.

3. As First, concerning the Creation; what Essence, substance, and property, Man is, whether he be Eternal or not Eternal? and how that is possible, what properly the humane Original is, from which he pro­ceeded in the Beginning.

4. Secondly: Seeing there is so much spoken and taught Concerning his Fall, and that we see, that we are become Mortal because of the Fall, moreover, subjected to Evil, and to the fierce wrathful source; what then properly his Fall hath been.

5. Thirdly: Seeing God will receive us to Grace again: and for whose sake also he hath given the Law and Teaching, also confirmed then with Deeds of Wonder or Miracles, what therefore, properly, the New Regeneration is.

6. And being we see that we must dye, in what power and Spirit we can, be new Regenerated again, and rise again from Death.

[Page 69] 7. All this we finde pourtrayed in these two Images, viz: in the Eternal Holy, and then also in the Earthly corruptible Virginity: and finde also the New Regeneration in the Image of Christ, very cleare and bright.

8. For, in the Eternal Virginity, viz: in God wise­dome, wherein the Image and Similitude of God is seen as in a Looking-Glass from Eternity, and known by the Spirit of God; was Adam the first Man Created.

9. He had the Virginity for his own, viz: the true love- Tincture, in the Light, which is desirous of the Fires Tincture, that it might be a burning Life in power and Glory; and in the Fires Essence, might be a Genetrix, which in the Lights Essence without the Fire, cannot be.

10. And thus we acknowledge a Virginity in the wisdome of God, from Eternity, in the desirous will of the divine sub­stance.

11. Not a Woman, which generateth, but a figure in the Looking-Glass of Gods wisdome; a pure Chast Image without substance; yet in the Essence, but not manifested in the Fires Essence, but in the Lights quality or source.

12. This Image God hath Creeated into a Substance, and that out of all the Three Principles; so that it is a similitude according to the Deity and Eternity, as a totall Looking-Glass of the Byss or Ground and of the Abyss; of the Spirit and also of the Substance: and was created out of the Etetnal, not to the Corruptibility or frailty

13. But seeing the Earthly and Corruptible hangeth to the Eternall, so thereby hath the Earthly Lust introduced it selfe into the Eternall Heavenly, and infected the Heavenly property: for it would dwell in the Eternal, and yet was destroyed in the fierce wrath of God.

14. Thus the Earthly Source or quality destroyed the Heavenly, and became the Turba of the heavenly, as we know and perceive by Earth and Stones, which assuredly have their Original out of the Eternal; but are perished in the fierce wrath and Fire-source of quality; and the Fiat hath made Earth and Stones out of the heavenly Substantiality.

[Page 70] 15. For the sake of which, a Day of Seperation is appointed where­in every thing shall enter again into its own Ether, and be preserved or purified by the Fire.

16. Thus also was Man created in the virginity in Gods wisdome, but became apprehended by the fierce wrath and Anger of God, and therefore became so suddenly perished and Earthly.

17. And as the Earth must pass away, and be tryed or purified in the Fire, and go again into that which it was before; so also Man; shall go agin into the virginity wherein he was Created.

18. But, in that, it was not possible for Man, that he should rise from the fieece wrathful Death, and enter into a New Birth; for his virgini­ty, was shut up together in Death; for which cause God made a Wo­man out of him: therefore the Deity must move it selfe, and open that which was shut up, and make it living again; and that was done in Mary, the included shut up Virgin.

19. Understand, in the Virginity which Adam inherited out of Gods Wisdome; not out of the Earthly part of the Third Principle, but out of the Heavenly holy Part of the Second Principle, which be­came included and shut up in the Earthly Death in the Anger of God with the Earthly Imagination and yeelding up thereinto, and was as it were Dead: even as the Earth also appeareth as Dead.

20. And therefore hath the Heart of God moved it selfe; destroyed Death; and generated the Life again.

21. Thus now to Us the Birth and becoming Man or Incarnation of Christ, is a Or Joyful. powerful and very weighty Matter, that the Total abyssal Heart of God, hath moved it selfe, and so therewith, the heaven­ly Substantiality, which was shut up in death, is become living again: so that we may now say with good ground.

22. God himselfe hath withstood his Anger, in that, with the Cen­ter of his Heartt, which filleth the E [...]ernity without ground and limit, he hath again opened himself, taken away the power of Death, and broken the sting of the fierce wrath and Anger: in as much, as the Love and Meekness, hath opened it selfe in the Anger, and quenched the power of the Fire.

23. And still much more is it a great Joy to Us Men, that God hath opened himselfe, in our mortified and dead virginity; and so on throughly and totally.

24. But, that the Word, or the power of Gods Life, hath given in it selfe again into the Humanity, viz: into the Dead and as it were disappeared virginity, and opened again the virgin-like Life, at that we reioyce; and go with our Imagination, into the Center, wherein [Page 71] God hath opened himself in the humanity, viz: into his Sons becom­ing Man or Incarnation.

25. And so in our Imagination, which we introduce into his becoming Man, we become impregnated of his opened Word, and power of the Heavenly and divine Substantiali­ty, not at all with that which is strange, yet it seemeth strange to the Earthliness.

26. The Word hath opened it self every where, even in Every Mans light of life; and there is wanting onely this, that the Soul-spirit give it selfe up thereinto; and so it putteth the Eternal Virginity on again; not as a Garment, but as from its own Essence: And in that Soul-Spi­rit God becometh Generated or Born.

27. For Mary, together with all Eves Daughters were generated or become Earthly; but the Covenant of Gods Love, shewed iu their Es­sence, that God would therein unshut the Life again.

28. And we cannot say throughout, concerning Maries Virginity, as to the Earthly Life before the Blessing, before Gods Heart moved it selfe; that she was then a Totally perfect Virgin, according to the first, before the Fall; but she was a naturall Daughter of Eve.

29. But this we say with good gro [...]nd, that in Mary, as also in all Adams Children, the Eternal virginity in the Covenant of Promise, hath layen shut up, as it were in Death, yet, in God, not [...]aded,

30. For, the Name JESUS, in the Center or Heart of God, hath from Eternity together Imaged it selfe, in the Virgin of Gods wis­dome as in a Looking-Glass: and hath stood against the Center of the Father, viz: the Center of the Fire and fierce wrath: Not in the fierce wrath of the Essence, but in the Light in the Lights Essence.

31. And Man was Ephe. 1. 4. foreseen also in that Essence, in the Name JESU, before the foundation of the world was laid: wherein Adam then was in a Heavenly Essence, without a Naturall and Creaturely Substance.

32. For in the Wsdom, the Fall was known, e're Man became a Creature, and that accoording to the fires property; not in the Lights property, but according to the first Principle.

33. And thus now according to our deep knowledge, we say, of Ma­ry: that, before the time of the opening and Massage of the Angel, she was such a Virgin as Eve was, when she wen out of Paradise.

34. E're Adam knew her; then indeed she was a Virgin, but the right virginity was perished in her, and infected with the Earthly Long­ing, [Page 72] and the beastiall property was manifested on her.

35. For, the Earthly Imagination destroyed the heavenly property, so that she was a Woman, and was not chast pure Imma [...]a [...]e [...].

36. For, She was but one part of the Heavenly Virgin▪ the Other Part was Adam.

37. And so there hath been no right pure virgin generated from Eve, which was totall or entire in Substance: the Turba destroyed the vir­gininity in all, till the Saviour or Champion in the Battel, Came; who was a total masculine Virgin in Gods wisdom, according to the Heavenly Substance, and the Earthly hung to him: but the heavenly ruled over the Earthly; for so should Adam also be, but he stood not.

38. Therefore, we say with good ground, that Mary, was the Daugh­ter of Joachim and Anna; and hath, according to the Earthly part, their Substantiality, Essentially in her.

39. And then we say, that she was the Daughter of Gods Cove­nant, and that God hath fixed the Mark of Regeneration, in her: so that the whole Old Testament hath looked into that Mark, and all Prophets have Prophesied concerning that Mark, that God would o­pen the rhe Eternall Virginity again, and that, that Mark was bles­sed.

40. For, God had given himselfe with his Mercy with the Cove­nant of Promise, into this Mark, and the word of Promise stood in the Covenant, in the Light of Life, against the Anger.

41. And the first world before the Deluge or Floud; and after; be­came saved in that Covenant, which God set before himself as a Virgin-like Looking-Glass; for, the Eternal Virgin, appeared in the Cove­nant, as in Gods Looking-Glass; and the Deity O [...] ha [...] a long­ing delight thereto. delighted it self there­in.

42. For, if Israel had kept the Covenant, and performed the work of the Covenant, then that had been acceptible to God, as if the hu­manity had been in the Looking-G [...]ass of wisdome; and though indeed Israel were Earthly and Evil, yet nevertheless, God dwelt in Israel in his Covenant in the Wisdome according to his Love and Mercy.

43. Thus the Works of the Law, were Or in a Look­ing-Glass. a Looking-Glass before God, till the Life became generated or Born out of the Covenant, till the fulfilling came, and there the Works in the Looking-Glass Cea­sed; and the work of the fulfilling in the flesh and blood in the Heavenly Substantiality began to rise again.

44. For in Mary was the beginning, when the Angel brought the [Page 73] Message; and she said: Luke 1. 38. he is done unto me as thou hast said; there in­stantly the Center of Life, in the Word of God, viz: in the Heart of God, moved in her dead heavenly seed.

45. For all the Three Principles of the Deity, became stirring and catched hold of the divine Tincture, in the Dead heavenly Substanti­ality.

46, Not that God stood without Substance, but Man was dead in the heavenly Substance, and now came the Heart of God with living divine Substantiality, into Death, and awakened or raised up the Dead Substantiality.

47. It did not at this time, take away the Earthly source or quality, but entered into the Earthly source or quality, as a Lord, and Van­quisher of the source or quality.

48, For, the right Life should be introduced, through Death and the Anger of God; which was done on the Cross, where death was destroyed, and the fierce wrath captivated, and was quenched and vanquished with the Love.

49. And thus we understand now, what, Mary, with the fulfilling was come to be, viz: a right pure Virgin according to the heavenly Part: for when the Heart of God moved it selfe, and that the Day brake forth in her, then shone in her the Light of the Clarity or brightness and purity of God; for her dead virginity, viz: Gods wisdome, be­came opened and Living.

50. For, she became filled with the divine virginity, viz: with Gods wisdome.

51. And in that wisdome and divine Substantiality, as also in the dead and now living Substantiality, Job. 1. 14. the Word became flesh, a Sulphur, with the Center of Nature out of the Fathers Essence, and out of Ma­ry's Essence, a life out of Death, a fruit with both the Tinctures per­fectly, whereas both the Tinctures were but One.

52. And as Adam was become a Man, so Christ became, a Man also, according to the outward World.

53. For, not Eves Image in the Womans Tincture, was to remain, but Adams Image was to remain, as he was a Man and also a Wo­man.

54. But yet being one of the Mar [...]s must appear according to the Might and power of the outward Fiat, and that also the Champion in the Battel would be fixed and persented in all the Three Principles, [Page 74] therefore the Champion in the Battel, gat Masculine Marks of distinction [...]

55. For the Man hath the Fires Tincture, viz: of the Fathers pro­perty, so now the Father is the strength and Might of all things, and the Sonne is his Love.

56. Thus the Word became Man in the feminine Essence, but be­came a Man, that his love might quench the Anger and fierce wrath in the Father.

57. For Venus's Tincture hath the Water-source or quality, and the Woman hath Venus's Tincture: Thus must the Fire, become quenched by the water of Eternal Life; and the Fathers burning Essence in the Fire, become quenched again.

58. Now we know that Mary, the Mother of Christ, according to Flesh Soul and Spirit in the blessing, is a pure chast Virgin; for that is her Blessing, that God hath opened himself in her.

59. She hath carried the Word of Life in her Body: that hath mo­ved it self in her.

60. She, hath not moved the Word, but the Word hath moved her, both the fruit which she did bear, and her Soul, as also that part of her dead Substantiality; so that her Soul instantly became environed with the divine living Substantiality.

61. Not according to the Earthly part, viz: according to the Third Principle, but according to the Second Principle, so that thus the Earth­ly did but hang upon her.

62. For, her soul should also, with the word of Life, which in her became Man, together enter through death and the Anger of the Fa­ther, into the heavenly divine source or quality.

63. And therefore must her outward Man dye away from the Earthly source or quality that Her Outward Man. it may live to God.

64. And, therefore, in that she was blessed, and did bear the Mark in the Covenant, her body, not vanished, departed or dissolved, for the heavenly hath swallowed up the Eartthly, and holdeth that Eternally captive, to the honour of God and the Manifestation of his deeds of Wonder; It shall never be forgotten in Eternity, that God is become Man in her.

65. But that some say, she remained totally in death, and quite va­nished or Corrupted: their Reason might well discern otherwise, for [Page 75] that which is highly blessed, is Or intransito­ry. uncorruptible, or cannot vanish a­way.

66. Her heavenly part of the divine substantiality, which she had in her, blessed; that is intransitory: else it must follow; that Gods sub­stantiality in the Blessing, were yet once more fallen and dead, as was done in Adam, for the sake of which dying indeed, God became Man, that he might being it to life again.

67. Indeed, according to the Outward Life, viz: according to the outward source or quality she died, but she liveth according to the Blessing, in Gods substantiality, and also in her own Substantiali­ty, not in the Four Elements, but in the root of the four Elements, viz: in the One Element, which holdeth the Four Elements shut up in it selfe in the Paradise in the pure Element in the Divine Substantiality in the Or Life. Body of God.

68. Therefore we say, that Mary, was greater in dignity, then Ever any Daughter of or from Adam, in that God hath fixed the Mark of his Covenant in her, and that she alone among all Eves Daughters, hath attained the blessing, viz: the pure Virgin-like chasti­ty, which in all Eves Daughters, was perished.

69. But, Or By, or as to her. with her stood the Virginity in the Covenant, till the word of Life highly b [...]essed her, and then she, became, a right chast Virgin, in which God became Generated.

70. For Christ said to the Jews, I am from above; but ye are from beneath; I am not of thi [...] world.

71. If he were become Man in an Earthly Vessel, and not in a pu [...] modest Chast heavenly Virgin, he had of necessity been of this World.

72. But thus he became Man in the Heavenly Virgin, and the Earthly source or quality did but hang to him, for, the Essence of the Soul was in us poor Children of Men, become infected.

73. And he was to introduce our Soul in the heavenly Essence in himselfe; through the fire of God, in Ternarium Sanctum: into the holy Ternary.

74. For, it was for the Soules sake that all was done, being it had been taken out of the Eternall, therefore also God would not forsake it.

The Tenth Chapter. Of Geniture or Birth. the Becoming Man, or Incarnation, of Je­sus Chrst the Sonne of God; and how he lay Nine Months as all the Children of Men, shut up in his Mothers Body or Womb: and how properly his Becoming Man, is.

1. MEn have had much disputing about Christs Or Incarna­tion. becoming Man; but very blindly and have made many Opinions concern­ing it: and so Men have beene turned about with O­pinion, and have left and let the right becoming Man or Incarnation, lye still; upon which, our Eternal Salvation, dependeth.

2. Of which, all the cause hath been, that Men have sought it in outward Wit or Understanding and Art: and Not at the right Mark Aim or Place.

3. If a Man were entered into Christs becoming Man or Incarnati­on, and were born of, or out of, God; it would need no disputing: for the Spirit of God, openeth to every one, the becoming Man or Incarnation even in himself; and without this there is no finding it.

4. For, how will we find, in this Worlds Reason, that, which is not in this World; we find in the outward Reason scarce any Glimps thereof; but in Gods Spirit, is the right finding.

5. The becoming Man or Incarnation, of Christ, is such a Mystery; [Page 79] as which the Outward Reason knoweth nothing of; for it is done in all the Three Principles: and cannot be searched out, unless a man know the first Man, in his Creation before the Fall.

6. For Adam was to generate the Second Man with the Character of the Holy Trinity, out of himselfe, in which the Name JESUS was Im­aged or Incorporated.

7. But that could not be, and therefore must another Adam come, in whom it was possible: for Christ is the Virgin-like Image, with the Character of the Holy Trinity; he is conceived in Gods Love, and generated in this world.

8. Adam had divine Substantiality, and his soul was out of the first Principle out of the Fathers property, and that should have with its Imagination inclined it selfe into the Fathers Heart, viz: into the Word and Spirit of Love and purity, and have eaten of the Substanti­ality of Love, and then it had reteined Gods Substance in the Word of Life in it selfe, and would have been impregnated with the power out of the Heart of God.

9. Whence then it should have Imagined out of it selfe into [...]s sub­stantiality and it selfe have impregnated its Substantiality, so that a whole similitude according to the first I­mage, would have Existed, through the Imagination and the yeelding up of the Soul into it: and be conceived in the power of the Substan­tiality.

10. But being this could not be done in Adam, because of the Ear [...] ­liness which clave to him, therefore it was done in the Second Adam Christ; who was in such a manner conceived through Gods Imagination and entering into the Image of the first Adam.

11. And it is known to us, that being the first Adam had fixed his Imagination in the Earthliness, he is become Earthly, and that done a­gainst the purpose of God, yet the purpose of God must stand.

12. For, here God set his purpose in Adams Child, and brought his Imagination into the perished Image, and Impregnated the same with his divine power, and Substantiality, and Converted the Souls will out of the Earthliness into God, so that thus Mary became Im­pregnated with such a Childe, as Adam should have been impregnated with.

13. Which selfe ability could not effect, but sunk down into sleepe, [Page 80] viz: into the Magia, where then the Woman was made out of Adam, which should not have been Made, but Adam should himselfe have im­pregnated in Venus's Matrix, and have generated Magically.

14. But seeing that might not be, therefore was Adam divided, and his own wil [...] of Great Might and power was broken in him, and shut up in Death.

15. And seeing he would not set his Imagination into the Spirit of God, therefore must his great Might and power in Death, hold still, and let the Spirit of God set his Imogination into it, and do with it what he will.

16. Therefore Gods Spirit awakened the Life to him out of that Death and became the Spirit of that Life, that, the Image and Simili­tude according to God, which was known from Eternity in Gods wis­dom, might yet be generated and subsist.

17. For it stood before the time of the World, and from Eternity in the Virgin-Looking-Glass in the wisdom of God; and that in two Forms.

18. Viz: according to the First Principle of the Father in the Fire; and in the second Principle of the Sonne, in the Light; and yet was onely Manifest in the Light; and in the Fire as it were in a Magia, viz; in a possibility.

19. As the Starry Heaven, modelleth to Man a figure in sleep in his Minde according to its ability or Or Capacity. possibility: so also hath the Image in the Center of the Fires Nature appeared altogether Invisibly.

20. But in the wisdom in the Looking-Glass of the Deity, it hath ap­peared as an Image, like a shadow, yet without Material Substance; and yet hath been in the Essence of that Spirit.

21. Which if it had discerned it selfe in the Looking-Glass of the wisdome, it would have known and seen this Image, and would once have set its will thereinto, to bring it into Substantiality; that God might have an Image or similitude in Substance; where it might not need any more to see it selfe as in a Looking-Glass, but Or feel. find it selfe in Substance.

22. Therefore seeing, the first Image Imagined into the stern Might and power, and thereupon became Earthly and Dead, Gods Spirit brought its will and life into Death, and took to it selfe again the first Life, out of Death, that the first Life might stand in full obedience before it, and that it alone may be the Will and the Deed.

23. Thus, it is known to us, that God hath Entered into the halfe dead Image, understand into Mary, and even into that virgin-like form, [Page 81] which lay shut up in Death, wherein Adam should have become impreg­nated, and generated an Image of himselfe in the Virgin-like Chasti­ty.

24. In this shut up Virgin-like half dead Matrix, is Gods Word or Heart, viz: the Center of the Holy Trinity, become a Humane Image, without hurt to his Substance.

25. And whereas the first living Virgin-like Matrix in Adam would not be obedient to God, yet now, when it was again awakened and raised out of Death, it became Obedient, and gave it selfe totally hum­bly and willingly into Gods will: and thus now the right Virgin-like Image became figured into the Obedience of God again.

26. For, the first will must remain in Death, which Imagined against Gods will, and a pure Obedient will became awakened which might remain in the heavenly Meekness, which would no more suffer the I­mage in the fire in the Fathers part, to flow up in it self, but would remain in one souce or quality.

27. Even as the Deity, bringeth its Life but into ONE onely source or quality, viz: into the Light, into the Holy Spirit; and yet carrieth on his Dominion, over all the Three Principles.

28. Also we are to understand concerning Christs becoming Man or Incarnation, that, when Gods Spirit awakened again, the Virgin-like Life in Mary, which in the Earthly Essence, lay shut up in Dea [...]h and fierce wrath; then that Life hence-forward turned it self onely into the ONE onely will, viz: into Gods Love, and gave it selfe up to the Spirit of God.

29. Thus that Life, became impregnated of a right virgin-like I­mage; which should have been with Adam, but was not done.

30. For the one Imagination received the other, Gods Imagination, received the Imagination in Death, and brought it to Life again; that Life Imagined again into God, and became Impregnated with God▪ and became, out of the Deity and Humanity, ONE Person.

31. The Deity hung to the heavenly Substantiality, which hath ever been from Eternity, with the Kingdom Power and Glory, viz: the Kingdom of Paradise, and the Angelical World, viz: the Spirit and the Seaven forms in the Center of Nature: as in the Third Part or Book of the Threefold Life, is mentioned with all Circumstan­ces.

32. And the Humanity hung to the Kingdom of this world, but when the will of the humanity gave it selfe up into the Deity, then this virgin-like Image in Christ Jesus, came to be onely a Guest in this world, and his Deity was a Lord over this World.

33. For thus it was to be in Adam, also, that Note. the lesser and impo­tent [Page 82] should be subject to the greater and Omnipotent.

34. But Adams will, went into the less and impotent: end there­fore he became altogether impotent, and fell downe into sleep, and home again to the Creator.

35. But with Christ, this Image remained standing in the Divine Wisdome, and the Earthly source or quality hung to it in the Office and Manner of a Servant: but now no more as a Lord; as it was over Adam, and Mary his Mother before the high blessing & opening of the Deity: but as a Servant: for this Image became now in Gods Spirit and Might, a Lord over the Third Principle of this World.

The Eleventh Chapter. Of the Benefit, and what Profit, the Becoming Man or Incarnation, and Geniture or Birth of Jesus Christ the Sonne of God, is, to us poor Children of Eve. The Most rich lovely Gate of all.

1. WE poor Children of Eve, were all Dead in Adam; and though we did as it were Live, yet we lived onely to this World, and Death waited for us, and continually devoured One after another; and there were no remedy for us, if God had not Generated us again out of his Substance.

2. We should not in Eternity as to the Body, have returned again, but our Soul would have Eternally continued in Gods Anger source or quality, with all Devils.

3. But the Becoming Man or Incarnation of Jesus Christ, is be­come a powerful Substance or Matter to us, for, for our sakes is God be­come Man, that he might bring our humanity out of Death into himself again, and redeem or release our Soule out of the fire of Gods Anger.

4. For, the Soul in it selfe, is a Fire-source or quality, and contain­eth in it selfe the First Principle the harsh astringency, which in it self laboureth onely Or towards. to the Fire.

5. But if the Love and Meekness of God, become withdrawn from this Souls Birth or Geniture, or become infected with a total stern Matter, then it continueth a source or quality in the Darkness, a totall stern roughness, devouring it selfe, and yet also in the hunger of the will, alwaies thus generating it self again.

[Page 86] 9. For, a thing that hath no beginning nor Ground, that hath also no End, but it selfe is its Ground, it generateth it Selfe.

7. And yet we will not say, that the Soul hath no Beginning; it hath a Beginning, but onely according to the Creature, not according to the Essence, its Essence is from Eternity.

8. For, the divine Fiat, hath comprised it in the Center of the E­ternal Nature, and brought it into a substantial Substance; moreover with the whole Cross, with the Character of the Holy Trinity; as a Similitude of the Threefold Spirit of the Deity, wherein God dwel­leth; now whether it be done in Love or Anger, that is in Light or Fire; for in which of them soever it Imagineth, of that it becometh impregnated; for it is a Magick Spirit, a source or quality in it selfe.

9. Thus it is the Center of the Eternity, a fire of the Deity in the Father, yet not in the Fathers Liberty, but in the Eternall Na­ture.

10. It is not Come to be. come before the Substance, but in the Substance.

11. But Gods Liberty is Extra. without or beyond the Substance, but dwelleth in the Substance: for in the substance God becometh Manifest.

12. And there would be No God without the Substance; but an E­ternal stilness, without source or quality.

13. But in the source or quality the Fire becometh generated, and out of the Fire, the Light, where then two Substances fever themselves, and drive on a Twofold source or quality; viz: a fierce wrathful hun­gry thirsty one, in the Fire, and a Meek lovely yeelding giving oue, in the Light.

14. For, the Light giveth, and the Fire taketh away; the Light giueth Meekness, and out of the Meekness, Substantiality, that is the Fires food, or else it were a dark fierce wrathfull hunger in it self.

15. As indeed a Spirit is, if it have not the substance of the Light; like a loathsome poyson.

16. But if it attaineth substance of Meekness, then it attracteth that in it selfe, and dwelleth therein, and useth it for food and also for the Body; for it affecteth or infecteth it selfe therewith, and impregnateth it selfe; for its substance is its satiating or fulfilling, and thus the hun­ger becometh stilled.

17. We are to conceive of the humane Soul thus; it was taken out [Page 87] of the Center of Nature, not out of the Or the four Elements. Looking Glass of the Eternal, as viz: out of the source or quality of this world, but out of the Eternal Essence of the Spirit, or out of the first Principle of the Fathers property as to, or according to Nature.

18. Not from Substance or from somewhat, but the Spirit of the Deity breathed into it, the Life, understand, the Image, into Adams selfe, out of all the Three Principles: It hath breathed into him, the Center of Nature, as viz: the fire source or quality, to Life.

19. Also the Meekness of the Love, out of the substance of the Deity, as the second Principle with divine heavenly Subantia­lity.

20. As also the Spirit of this World, as the Loaking-Glass or pre­totype or prefiguration of Gods wisdom, with the Wonders.

21. But now the Spirit of this World is by the Devils kindling and poyson, which he hath darted thereinto, become perished, for the De­vil dwelleth in this world, and is a continual infecter of the outward Nature and property: though in the fierce wrath onely, viz: in the harsh astringent desire, he is Mighty powerful.

22. But he putteth his Imagination with his false Tincture, also in­to the Love, and poysoneth the Souls best Jewel: and hath infected A­dams soul, with his Imagination, with his Evil hunger-spirit, so that Adams soul lusted after the Earthly source or quality, from which Lust it became impregnated with the Earthly source or quality; so that the Outward Kingdom became introduced into the Inward, whence the Light of the first Principle Extinguished; and his divine Substantiali­ty, wherein he should live Eternally, became shut up in the Earthly Death.

23. Thus, for this Image and also Soule, there was no remedy more, unless then the Deity did move it self according to the second Principle, viz: according to the Light of Life in it; and did kindle the substantiality which was shut up in Death, again with the Love Glance: which was done in the becoming Man, or Incarnation, of Christ.

24. And this is the Greatest Wonder that God hath wrought; in that he hath moved himself with the Center of the Holy Trinity in the Womans Seed.

25. For Gods Heart would not reveal or Manifest it selfe in the Fire, as viz. in the Mans Tincture, but in the Spirits Tincture, viz: in Ve­nus, in the Love of the Life, that the Fire in the Mans Tincture might be apprehended with the Meekness and Love of God.

[Page 88] 26. For, the Eternal Life should and must spring again out of the shut up Death; For, here hath the Root Jesse, and Numb. 17. 8. the true Rod of Aaran, budded, and boarn fair fruit.

27. For in Adam the Paradise was shut up in Death, when he be­came Earthly; but in Christ that springeth again out of Death.

28. From Adam we have all inherited Death, but from Christ we inherit the Eternal Life.

29. Christ is that virgin-like Image, which Adam should have Ge­nerated out of himselfe, with both the Tinctures.

30. But being he could not, therefore he was divided, and so it must be done through Two Bodies Gen. 49. 10. till Shiloh came, that is the Sonne of the Virgin, which became generated out of God and Man.

31. He is the Breaker through: of which the Prophets spake, say­ing, Isai. 53. 2. He shooteth up like a Plant or sprout, he sprouteth as a Juni­per Tree, in Gods substance.

32. He hath, with his entrance into the humane halfe dead Es­sence broken or destroyed death, for he sprouted at once both in the hu­mane and divine Essence.

33. He brought to us, along with him in our Humanity, the vir­gin-like Chastity, of the wisdome of God, he environed our souls Essence with heavenly substantiality.

34. He was the Champion or Saviour in the Battel, where the two Kingdoms lay together in strife, viz: Gods Anger and Gods Love; he gave himselfe willingly up into the Anger, and quenched it with his Love, understand, in the humane Essence.

35. He came out of God into this world, and assumed our Soul into himselfe, that he might introduce us out of the Earthliness of this world, again in himselfe into God.

36. He generated us again a new in himselfe, that we might be capable to live in God.

37. Out James 1. 18. of his will begat he or generated he us, that we should put our will into him, and then he bringeth us in himselfe to the Fa­ther, into our Native Country, again: viz: into Paradise out of which Adam went forth.

38. He is become our Fountain, his water springeth up in us: he is our Spring, and we are Drops in him, he is become the fulness of our substantiality, that we in him may live in God.

39. For, God is become Man, he hath introduced his abyssal im­mensurable substance into the Humanity; his Substance which fil­leth the Heaven that he manifested in the Humanity.

[Page 89] 40. Thus, the Humane Substance and Gods substance are become one substance, one fulness of God; our substance is his moving in his Heaven.

51. We are his Children, his Wonder, his moving in his abyssal Body.

42. He is Father, and we his Children in him: we dwell in him and he in Us; we are his Instrument, wherewith he seeketh and maketh what he will.

43 He is the Fire, and also the Light, together with all substance, or every thing. He is hidden, and the Work maketh him Manifest.

44. Thus we know that God is a Spirit; and his Eternal Will is Magicall that is desirous; he alwayes maketh substance out of No­thing, ond that in a twofold source, viz: according to the Fire and Light.

45. Out of the fire, cometh fierce wrath, climing up, Pride, willing not to unite it selfe with the Light; but a fierce wrathful Eager Earnest will, according to which he is not called God, but a fierce wrathful con­suming Fire.

46. This Fire also becometh not manifest in the pure Deity, for the Light hath swallowed up the Fire into it self, and giveth to the Fire its Love, its substantiality, its water, so that in Gods substance there is onely Love, Joy, and a pleasant habitation, and no fire, known.

47. But the Fire is onely a Cause of the desirous Will and of the Love, as also of the Light and of the Majesty, else there would be no substance: As it hath been largely expounded in the former wri­tings.

48. And now it is known to Us, wherein our New Regeneration standeth, even while we are yet in this world, covered with the Earth­ly Tent or Tabernacle, and are fallen home to the Earthly life, viz: meerly, in the Imagination, that wee with our will enter into Gods will, and wholly u­nite and give up our selves into Him, which is called Faith, or, Beleeving.

[Page 90] 49. For Word Faith, or, Glauden, Believing, is not Historical, but it is a receiving out of Gods Substance, to Eat of Gods Substance, to in­troduce Gods substance with the Imagination into the Souls Fire, to still its hunger therewith, and so to put on the Substance of God.

50. Not as a Garment, but as a Body of the Soul; the Soul must have Gods Substance in its Fire, it must Eat the Bread of God, if it will be a Child.

51. Thus also it becometh New born in Gods Spirit and Substance, which Spirit it transplanteth out of the soyl of the fierce wrath and Anger, into the soyl of Love, Meekness, and humility of God, and blossometh forth with a new blossom in Gods soyl or field.

52 And that blossome which groweth in Gods Love, is the right true Image of the Deity, which God desired when he Created Adam to or in his likeness, that now hath Gods and Mans Sonne, Regenerated, to us, again.

53. For his Regeneration out of God and out of our Substance, is our Regeneration; his power, Life, and Spirit, is all ours.

54. And we need do no more to it, but that we onely and meerly, enter with our will-Spirit, through him into Gods substance, and so our Will becometh generated in Gods will, and receiveth divine power and substance.

55. Not strange substance, but our first, with which we with Adam entered into Death: and that awakeneth and raiseth up again to us, the first born out of the Dead, which is Christus, Christ.

56. He is God, but yet is generated or born out of us, that he might make us living from or out of the Death.

57. Not any strange Life which we have not had in this World, but our own Life for Gods purpose must stand.

58. The fait blossome and Image, must grow out of the Corrupted soyl, and not onely so, but also out of the pure Soyl.

59. We must be generated or Born of or out of the Virgin, not out of the Man of the Anger, out of the Fires Tincture, but out of the Lights Tincture.

60. We put on the Virgin of Christ, with our giving up our selves thereinto.

61. We herewith become the Virgin of Modesty and Chastity and purity in Ternario Sancto, in the holy Ternary, in the Angelical world; a Looking-Glass of the Holy Trinity, whetein God beholdeth him­selfe, [Page 91] and which he hath taken to him for his Spouse.

62. He is our Husband or Man, to whom we in Christ have been betrothed Maried and incorporated.

63. And We, are now, Mary, in the Covenant of Grace out of which God and Man become generated or born.

64. Mary, was the first in the high blessing, for in her was the Mark at which the Covenant aimed or pointed.

65. She was known in God in the highly precious Name JESU, be­fore the foundation of the World was laid.

66. Not that she brought the Life out of Death, but that God, in her, would bring the Life out of Death: and therefore she became highly blessed; and the pure virgin Modesty was put on, to her.

67. And out of that Virginity, out of which Christ became Generated or born, we all must be genera­ted or Born; for we must become Rev. 14. 4. Virgins, and follow after the Lamb of God, else we shall not see God: For, Christ saith, John 3. 5. Ye must be ge­nerated or born anew, if ye will see the Kingdom of God, through wa­ter and the holy Spirit.

68. The water is the Virginity, for the Virgin bringeth the Lights and Waters Tincture, viz: Love and Meekness.

69. And the Spirit, out of which we must become generated or Born, is that which gave it selfe into the Womans seed with the Mo­ving of the Deity, which brake or destroyed Death, which out of the water bringeth forth a Light-flaming Blossome, wherein he is the spi­rit and life of the blossome.

70. Not according to the Fire-source or quality of the fierce wrath, but according to the Quality of the Light in the Meekness and hu­mility,

The Twlefth Chapter. Of the Pure Virginity: How we poor Children of Eve must be conceived out of the pure Virgin­like Modesty or Chastity in the Becoming Man or Incarnation of Christ, and be new born in God; else we shall not see God.

1. WE poor Children of Eve, finde in us, no pure virgin-like thoughts: for Mother Eve, which was a Woman, hath made us all Feminine and Masculine.

2. We are in Adam and Eve all become Men and Women; except we enter into the heavenly virginity, with our desiring Will, in which God hath generated us out of Christ to be Virgins again.

3. Not according to the Earthly Life in which there is no Modesty, Chastity, and purity, but according to the Life of the Heavenly Vir­gin, in which Christ became a Man; and which with the Over-shadow­ing of the Holy Ghost, became put on to Mary, which is without ground limit and End; which every where standeth before the Dei­ty; which is a Looking-Giass and representation or Or reflex. express Image of the Deity.

4. Into this Virgin, wherein the Holy Tinity dwelleth, wherein we were discerned or discovered before the times of the world by the Spi­rit of God, and were know in the Name of JESU, we must Enter with our Will-Spirit.

5. For, our true Image, in which we are the similitude of God, is with Adam and Eve extinguished to Us, and become Earthly.

6. Which is done through Lust or Imagination; and so Gods clear Countenance became covered; for we lost the heavenly Modesty or Chastity.

7. But seeing God, for us, hath, out of his favour and Love, opened his clear countenance towards us again in the becoming Man, or In­carnation, of Christ: and so now it lyeth in this; that as we in Adam have imagined into the earthly longing, whence we are becom Earthly, so [Page 93] we now set our desiring will in the haven­ly Virgin, and bring our longing thereinto, and then our Image goeth out from the Earthly Woman; and conceiveth the virgin­like Essence and property, wherein God dwelleth, wherein the souls I­mage may attain the Countenance of God again.

8. Outward Reason saith, how may that come to pass? that we might be born again out of the Virgin, out of which Christ was born? It understandeth solely Mary: but we understand, not the Ma­ry which is a creaturely Virgin.

9. For as we also, in the immaterial Virgin-like modesty or chasti­ty, became Creaturely Virgins, so if we enter into the becoming Man or Incarnation of Christ; not according to the outward Life in the four Elements, but according to the Inward in the One Element, where the Fire of God swalloweth up the four Elements into it self; and yet in his Light, viz: in the second Principle, wherein, the outward Man and Woman must go through death, in Christs resurrection, as a virgin in the one Element, wherein all the four lye hidden; we then grow forth and spring in the Right vi [...]gin-like wisedome of God.

10. We must dye away from the Man and the Woman, and Crucifie the Corrupt Adam: he must die with Christ and be cast into the Fa­thers Anger.

11. That swalloweth up the Earthly Man & the Earthly Woman, and giveth to the soul, out of the becoming Man or Incarnation of Chr [...]st, a virgin-like Image, wherein the Man and the Woman is but one on­ly Image, with one only Love.

12. Now the Man sets his Love in or upon the Woman, and the Woman in or upon the Man; but if both the loves be turned into one, there is then no desire of Co-mixture more in the one onely I­mage, but the Image loveth it selfe.

13. But now the Image, in the beginning was Created in the vir­gin-like wisedome of God, viz: out of the divine substantiality.

14. And now because the substance was become Earthly and fallen into death, therefore the Word which became Man awakened and raised it up again; and so the Earthly source or quality remaineth with death in the Anger, and the raised remaineth in the word of life, in the virgin-like Modesty or chastity.

15. And so we bear here in this World a two fold Man in one Person, viz: a virgin-like Image born out of the becoming Man or Incarna­tion of Christ; and an Earthly Image Masculine and Feminine, shut up in Death and in the Anger of God.

[Page 94] 16. The Earthly must bear the Cross, and suffer it selfe to be scorn­ed persecuted and afflicted in the Anger, and becometh at length gi­ven to Death; and then the Anger swalloweth it up into the sourcive qualifycating fire of God.

17. And so if the word of Life, which in Mary, became Man, is to­gether in the Earthly Image, then, Christ, who wrought the word of Life out of God, riseth up from Death, and bringeth the Essence of the sourcive or Qualificating fire, understand the humane Essence; out, forth from Death.

18. For he is arisen out from Death, and liveth in God, and his life is become our Life, and his death our Death, we are buried in his death, and sprout forth, in his resurrection and victory, in his Life.

19. But understand the meaning right. Adam was the virgin-like Image: he had peculiar Love of his own: for the Spirit of God had breathed it into him: for what other can the Spirit of God breath out of it self, then what it selfe is.

20. But now, that, is All; and yet all sources or qualities, are not called God; but in all sources or qualities there is but one onely Spi­rit, which is God; viz: according to the second principle in the Light; yet there is no Light without Fire.

21. But in the fire, he is not the love-Spirit, or Holy Ghost; but the fierce wrath of Nature and a cause of the Holy Spirit; an Anger and a Consuming fire.

22. For in Fire, is the Spirit of Nature, Free; and yet the Essen­tiall fire also giveth or affordeth, Nature, and is it selfe, Nature.

23. And yet we understand, but one holy Spirit, in the Light; though indeed all is but one substance; yet we understand, that the Mat­ter, which is generated out of the Meekness of the Light, is as it were impetent and obscure; which the fire draweth and swalloweth up into it selfe.

24. But giveth forth out of the Material source or quality out of the fire, a mighty potent Spirit, which is free from the Matter, and also from the fire; and though the fire reteineth it: yet it apprehendeth not its source or quality.

25. As we see, that the Light dwelleth in the Fire, and yet hath not the source or quality of the Fire, but a Meek love-source or quali­ty; [Page 95] which also, would not be, if the Matter were not dead and consumed in the Fire.

26. Thus we consider and conceive of the first Adam; he was con­trived or Note. Imagined out of the Lights Essence and substantiality, but being he was to go into a Creature and was to be a total or entire Si­militude of God, according to all substances, according to all the Three Principles, therefore he became also apprehended with the word Fiat in all substances of all the Three Principles, and was brought into a Creature.

27. Now certainly, all the three Principles were free in Him, and stood one in another, each in its Order, and so he was a right totall or entire similitude, of God, according to and out of the substance of all substances.

18. But we are to know and observe; How the Third Principle, viz: the source or quality of this world in the kindling of Lucifer, became totally fierce wrathful thirsty and base or Evill; and instantly, in A­dam thirsted after the Second Principle, viz: after the heavenly Mat­ter, whence the Longing in Adam Existed; for the source or quality of the pure Love out of the Holy Spirit had Or oe [...]fioned. refused that.

29. But when the Love entered into the Earthly source or quality to satisfie it, in its kindled thirst; then the pure Material love conceived or received the desirous Earthly perished Cortupt Longing.

30. And then the second Principle Extinguished, not as a Death, as that it were become a Nothing, but it became caprivated in the fierce wrathful thirst.

31. Now then seeing God is a Light, the pure Love-source or qua­lity stood as shut up in Death without the Light of God.

32. And now the Image was perished and captivated in the fierce wrath of God, and the Own selfe-love lost its might and strength, for it was shut up in the perished corrupt Earthliness, and loved Earthlness.

33. Thus a Woman or Wife must be made out of this Image, and the Two Tinctures viz: the fires Essence, and the Matrixes watery Es­sence, must be parted, viz: into a Man and a Woman.

34. Whereas yet the Love thus became moving in a twofold source or quality, and so one Tincture loved and desired the other, and min­gled together, whence the Generation was to be propagated and main­tained.

[Page 96] 35. But now this Generation of Men, thus in the Earthly source or quality, could not know or see God, for the pure Immaculate Love was shut up in the Earthly thirsty source or quality, and was shut up and captivated in the fierce wrath of the Eternal Nature, which Lucifer had kindled: for the fierce wrath had attracted the love with the Earth­liness into it self.

36. That now in the captivated love, stood the virgin-like Mc­desty or Chastity of the wisdome of God; which to Adam, was with the second Principle, with the heavenly substantiality; together incor­porated to his body, and much more the Spirit of the Meek substanti­ality, through the breathing in of the Holy Spirit; which was brea­thed into Adam.

37. And so now ther was no Remedy, unless the Deity awakened it selfe, in the divine Virgin, according to the second Princi­ple, in the virginity which was shut up in Death; and that another Image, came to be out of the First.

38. Thus it is sufficiently known and understood by us; that the first Image must be given to the fierce wrath, wherewith it might quench its thirst: and must go into Consumption, as into the Essential fire; whereas yet the Essence dieth not, nor consumeth.

39. For which cause, God hath appointed a Day, wherein he will being the Essence of the Old and first Adam, through the fire, that it might be delivered or loosed from the vanity viz: form the Longing of the Devil, and of the Anger of the Eternal Nature.

40. And we understand further, that God hath again borught into US, the life of his Eternal substance, when he moved himselfe, with his own heart and Word, or power of the divine Life in the virginity which was shut up in Death, viz: in the true pure Love; and kindled that again; and introduced his heavenly substantiality, with the pure Virginity into the virginity which was shut up in Death; and hath, out of the heavenly, and out of the Virginity that was shut up in Death and An­ger, generated a New Image.

41. And then Thirdly we understand; that this New Image, must, through Death and the fierce wrath of the fire, be introuduced again in­to the heavenly divine substantialit, in Ternarium Sanctum, into the Holy Ternary.

42. For, the Earthly longing which the Devil had possessed, must remain in the Fire, and was given to the Devil for food; therein he [Page 97] [...] [Page 98] Adams virginity, and introduced it out of Death through Gods fire, into the divine source or quality.

51. Christ, is become Adam, not the divided; but the virgin-like Adam, which, Adam was, before his sleepe.

52. He hath introduced, the perished-corrupted, in Death, into Gods fire, and hath brought forth the pure virgin-like, out of Death through the fire: whose Sonne thou art, if thou dost not remain lying in Death, as rotten wood which cannot qualifie or operate, which in the fire gi­veth no Essence, but becometh Dark or black Synder or Ashes.

The Thirteenth Chapter. Of the twofold Man, viz. of ohe Old and New A­dam, as of two sorts of of Men; How the Old and Evil behaveth it selfe towards the New: What Religion Faith and Life each of them lead­eth, and what each of them under­standeth.

1. [...]ALl whatsoever, concerning Christ, is in the Old Adam taught, written, preached, or Spoken, he it from Art or how it will, it is out of or from Death, and hath neither understanding nor Life, for the Old Adam without Christ is dead.

2. It must be the New, which becometh generated out of the Virgin, that must do it; that onely understandeth the Word of Regeneration, and, Joh. 10. 2. entereth into the sheepfold at the Doore of Christ.

3. The Old Adam will climbe up into it through Art and search­ing or Speculation; it supposeth Christ may sufficiently be apprehend­ed in the Letter; he who hath learned Arts and Languages, and hath read much, is called and Instituted by Christ to Teach; the Spirit of God must Speak through his Preaching, though, likely, he is but the perished Corrupt Old Adam onely.

4. But Christ saith; Joh. 10. 1. They are Theeves and Murderers, and come onely to Robbe and steal: he who goeth not in at the door of the sheep­fold, but climeth up some other way, he is a Thiefe and a Mur­derer.

5. Further he saith; Joh. 10. 7. 9. I am the door to the sheep, he that entereth [Page 104] in through me, shall find Pasture, and the sheep will follow him: Mat. 12. 30. for whosoever is not with me is against me.

6. A Teacher should and must be generated from or born of Christ, or else he is a Thief and a Murderer; and standeth there to Preach onely for a Or a Living. Belly full; he doth it for Money and honour sake; he teatheth his own Word, not Gods word.

7. But if he be Regenerated out of Christ, then he teacheth Christs word; for he standeth in the Tree of Christ, and giveth his Sound out of the Tree of Christ wherein he standeth.

8. Threfore it is, that there is so much strife and Opposition upon Earth, because Men 2 Tim. 4. 3. heape up Teachers to themselves, according as their Ears do Itch, after what the Old Evil Adam pleaseth to Hear, after what serveth to his climing up and fleshly pleasure and voluptu­ousness, what serveth to his Might and Pomp.

9. O ye Devill's Teachers, how will you subsist before the Anger of God.

10. Why do you Teach, when you Jer. 23. 21. are not sent from God? ye are sent from Babel, from the Great Whore, from the Mother of the Great Woredoms upon Earth, ye are not born of the Virgin, but of the per­fidious Adulterous Woman.

11. For ye not onely Col. 2. 8. Teach humane Traditions, and fictions; but ye also persecute the Teachers that are sent; which are borne of Christ.

12. Ye strive about Religion; and yet there is no strife at all in Religion: 1 Cor. 12. 4. There are manifold Gifts, yet it is but one Spirit that speaketh.

13. As a Tree hath many Branches; and the fruit many severall Forms, and one doth not look altogether like another; also as the Earth beareth manifold hearbs and blossoms, and the Earth is the onely Mo­ther to them; thus it is also with those who speak, out of or from Gods Spirit.

14. Every one speaketh out of the Wonders of his Gifts, yet their Tree and soyl upon which they stand, is Christ, in God.

[Page 105] 15. And ye Spirit- Binders, will not endure that, ye will stop the Mouth of your Christ, whom yet your selves Teach with your Earth­ly Tongue; unknown; from the Pulpit; and binde him to your Lawes.

16. O! alass! the true Church of Christ hath no Law: Christ is the Temple or Chruch into which we must Enter.

17. The Heaps of stone, make none, New Men; but the Temple, Christ, wherein Gods Spirit teacheth; thae awakeneth and raiseth up the half dead Image that it beginneth to sprout forth.

18. They avail all alike: God asketh not after Art, not fine elo­quent Expessions: but whosoever cometh to him, he will not thrust him away or reject him.

19. 1 Tim. 1. 15. Christ is come into this world, to call and save poor sinners. And Isaiah saith: Isai. 42. 19. Who is so simple as my Servant.

20. Therefore the Wit and wisdome of this World doth it not, it maketh onely Pride and Pust up Reason, it will out aloft, and willeth to rule and domineer.

21. But Christ saith, Mat. 10. 37. He that Ieaveth not House, and Land, Goods, Luk. 14. 26. Money, Wife, and Childe, for my Names sake, is not worthy of me. All whatsoever is in this world, must not be so loved as the dear highly precious Name JESUS.

22. For all whatsoever this World hath, is Earthly; but the Name JESUS heavenly; and out of the Name JESUS we must become Regenerated out of the Virgin.

23. Therefore the Child of the Virgin standeth against the Old A­dam, he presents or sheweth forth himself, with or by desires of Tempo­ral pleasures and Voluptuousness, honour, power, might and Authori­ty, and is a fierce wrathful Dragon, which onely willeth to devour, as the Revelation of John representeth him to be a Cruel horrible Dra­gon.

24. Rev. 12. 1. 5. The Virgins Childe standeth upon the Moon; and weareth a Crown with Six heavenly and six Earth­ly. See the Threefold life. ch. 9. vers 73. Twelve Starres; for it treadeth the Earthly, viz: the Moon under its feet: It is Sprouted out from the Earthly Moon, as a blossom out of the Earth, and therefore the Virgin-like Image stand­eth upon the Moon.

25. Against which, the fierce wrathful Dargon, casteth sorth his streames of Water, Rev. 12. 15. and would fain continually, drown the Virgin­like Image, Rev. 12. 16. but the Earth cometh to helpe the Woman; and swallow­eth up the stream and floud of water, and bringeth the Woman into Aegypt.

26. That is, the Virgin-like Image, must suffer it selfe to be put into Aegypt, into Bondage and servitude; and the Earth, viz: [Page 106] the fierce wrath of God; Covereth the virgin-like Image; it devoureth the streams of the Dragon.

27. Although the Dragon with his abominations overwhelmeth the virgin-like Image, and reproacheth, slandereth, and despiseth it; yet that hurteth not the Virgins Child; for, the fierce wrath, taketh the re­proach and slander, which is cast forth upon the Child, to it selfe; for, the Earth alwaies signifieth the fierce wrath of God.

28. Thus the Virgins Child standeth upon the Earth, as upon the Earthly Moon, and must continually flie into Aegypt before the D [...]agon; it must here be onley under the Bondage and Servitude of Pharao.

29. But it standeth upon the Moon, not under the Moon: the Prince Josua or JESUS, bringeth it through Jordan into Jerusa­lem: it must onely through Death go into Jerusalem, and leave the Moon.

30. It is but a Guest in this World, a stranger and Pilgrim; it must wander through the Dragons Country; and when the Dragon cast­eth forth his streams upon it, it must bow downe and passe under the Crose; and then the Anger of God receiveth the Dragons fire to it.

31. It is known to us, that the Old Adam knoweth and understand­eth Nothing of the New, it understandeth all things, in an Earthly manner: it knoweth not where nor what God is; it flatters it self, and ascribeth honesty and holiness to it.

32. It supposeth it serveth God, and yet serveth but the Old Dra­gon, it Offereth Sacrifice, and yet its heart hangeth to the Dragon, it will suddenly be honest, and with the Earthliness go into hea­ven.

53. And yet it despiseth the Children of Heaven, whereby it decla­reth, that is a stranger in Heaven: it is onely, a Lord upon Earth, and Devil in Hell.

34. Among such Thornes and Thistles, must Gods Children grow, they are not known in this World, for the Anger of God Covereth them.

35. A Child of God also Note. Note. Knoweth not himself aright; he seeth onely the Old Adam which hangeth to him, which will alwaies drown the virgin-childe.

[Page 107] 36. But if the virgin Childe conceive a glimpse in the The mercy of God, viz▪ the Holy Earth, the Eternal sub­stantiality, the Body of Christ. Holy Ternary, then it knoweth it selfe, when the Noble faire Garland or Crown of Victory is set upon it, there must the Old A­dam first look back, and knoweth not what is done to him.

37. He is indeed very Joyful: like one that danceth to an Instru­ment of Musick when that Ceaseth sounding, his Joy hath an End, and he remaineth to be the Old Adam; for he belongeth to the Earth, and not to the Angelical World.

38. So soon as it cometh so farre with a Man, that the virgin-like Image, beginneth to sprout forth out of the Old Adam, so that a Man giveth up his Soul and Spirit into the Obedience of God, then the strife with him beginneth: then the Old Adam in the Anger of God striveth with the New Adam.

39. The Old, will be Lord in flesh and blood, also the Devil can­not endure the virgin-like Branch, for he dareth not to touch it; but the Old Adam may touch infect and posses it.

40. Because his own dwelling in the Darkness of the Abyss pleaseth him not, therefore he would fain dwell in Man, for he is an Enemy to God, and hath Extra. without Man, no authority.

41. Therefore he possesseth Man and leadeth him according to his pleasure into the Anger and fierce wrath of God, wherewith he scorneth Gods Love and Meekness; for he supposeth still, seeing he is a fierce wrathful fire-source or quality, that he is higher then the Humility, be­ing he can go so terribly.

42. But being he dare not touch the virgin-like Branch, therefore he useth sublime subtle Craft, knavery and wickedness, and destroyeth it, so that it is not known or acknow­ledged in this world: Note. else too many such little bran­ches might grow in his supposed Country, for he is wrath, & an Enemy to them, he bringeth his Proud Ministers or Officers, and P [...]gurs, with scorn, upon that man, so that he is persecuted, despised and held a Fool.

43. And this he doth through the Reason-Learned wise world, through those who call themselves shepheards or Pastors of Chirst, up­on whom the world looketh; that so the Holy Lilly branch may not be known: else men might observe it, and too many such branches may grow for him: and then he should loose his Dominion among Men.

44. But the Noble Lilly Twig or Branch, groweth in [Page 108] Patience and Meekness, and taketh its Es­sence pover and smell out of the Soyl of God, as also, out of Christs be­coming Man or incarnation; for Christs Spirit is its Essence; Gods Substance is its Body.

45. Not out of any strange or Heterogene property, but out of its own, included and shut up in Death, aud in Christ, Sprouting, Es­sence; groweth the virgin-like Lilly Twig or Branch: It seeketh not nor desireth the fariness or excellency of this world, but of the Ange­lical world.

46. For, it also groweth not in this world in the Third Principle, but in the Second Principle in the Paradise-world: and therefore there is great strife in flesh and blood in the outward Reason.

47. Note. The Old Adam knoweth not the New, and per­ceiveth that it withstandeth and opposeth him; it willeth not what the Old, willeth; it continually leadeth the Old to abstinence, which cau­seth woe to the Old, The Old willeth onely to have pleasure, voluptu­ousness and temporal honour; it Cannot endure the Cross and Contempt.

48. But the New is well pleased, that it shall bear the Marks Mahlzeichen. or Prints of the wounds of Christ, Rom. 8. 29. That it should become conformable to the I­mage of Christ.

49. Therefore the Old goeth often very mournfully about, when it seeth it must be a fool, and yet knoweth not how it befalleth him, for he knoweth not Gods will.

50. He hath onely the will of this world, what there flattereth faire, he willeth to have that; he would fain be Lord continually, before whom, Men must bowe or stoop.

41. But the New boweth it selfe before its God, and desireth no­thing, also willeth nothing, but it panteth after its God, as a childe after its Mother; It casteth it selfe into the bosome of its Mother, and giveth its body up to its heavenly Mother, into the Spirit of Christ.

52. It desireth the food and Drink of its Eternal Mother, and it Eateth in the bosome of the Mother, as a child in the body or womb of the Mother eateth of its Mother.

53. For, so long as it is covered in the Old Adam, so long it is yet in the becoming Man or Incarnation; but when the Old dyeth, then the New becometh Generated or born forth out of the Old.

54. It leaveth the Vessel, wherein it lay, and became a virgin-like [Page 109] childe, [...]o the Earth, and to the Judgement of God, but it becometh born or brought forth as a blossome in the Kingdom of God.

55. And then when the Day of Resteration shall come, all his Note. Note. Rev. 14. 13. Works, which he hath wrought Good, within the Old Adam, shall follow after him; and the Evill or Malignity of the Old Adam shall be burnt up in Gods fire, and be given to the Devil for food.

56. Now saith Reason: being the New Man in this world, in the Old, is onely in the becoming Man or Incarnation, then it is Note. not PERFECT.

57. This is no otherwise then as with a child, where the seed with two Tinctures, viz: the Masculine and Feminine is sowen, the one in the other, and a Child cometh out of it.

58. For as soon as a Man Converteth, and turneth himselfe to God Math. 22. 37. with heart, Minde, thoughts and will; and goeth out from his wick­ed wayes, Luk. 18. 27. and giveth himselfe up wholly sincerely and Earnestly, into God; Note. then, in the fire of the soul in the old perished or Corrupted I­mage, the Impregnation beginneth.

59. And the Soul apprehendeth in it selfe, the Word, that moved it selfe in Mary, in the Center of the Holy Trinity, which in Mary, with the Modest highly blessed heavenly Virgin, the wisedom of God gave in it selfe into the halfe dead Virgin, and became a True Man.

60. That very Word, which in Mary, in the Center of the Holy Trinity, moved or roused it selfe, which united or Espoused it selfe with the half dead shut up virginity; apprehendeth the Soulish Fire; and then instantly, in the Souls Image, viz: in the souls Light, in the Meck­ness, viz: in the shut up virgin-like wisdom, the Impregnation begin­eth.

61. For, Mans love-Tincture apprehendeth Gods Love-Tincture; and the seed is sown in the Holy Spirit in the Souls Image; as in Our Book of the Threefold Life of Man is written at large.

62. Now behold! When the virgin-like Marks, in Gods love, ap­pear; then may this twig or branch be born; for in God ALL is PERFECT.

63. But being it sticketh covered in the Old Adam, and standeth onely as it were in the Essence as a [...]d, therefore there is great danger [Page 110] concerning it: for, many attain this Twig or Branch first at their last End.

64. And though indeed he hath brought it along with him out of his Mothers body or womb, yet it becometh perished or corrupt, and broken, and made earthly, by many.

65. Thus it goeth also with the poor sinner, when he repenteth, but afterwards becometh an Evil Man, it goeth with him as befell Adam, who was a fair Glorious Image Created and highly Englightned from God.

66. But when he suffered Lust to overcome him, he became Earth­ly, and his fair Image became captivated in the Earthly source or qua­lity in the Anger of God; and thus it goeth continually.

67. But this we say: according as we have received enlightning in the Grace of God, and have wrestled much for the Garland; that they that in the Earnest continue stedfast or Constant, till his Twig or Branch, get a Bud or little blossom, his Twig or branch will not easily be bro­ken in one or more storms: for that which is weak, hath also a weak life.

68. We speak not thus in or as concerning the Deity, but Natural­ly it is thus, and indeed also all is done Naturally; for the Eternal hath also its Nature, and the one doth but proceed out of the other.

69. If this world bad not been poysoned by the Malignity and fierce wrath of the Devil, then Adam had continued in this world in Para­dise, and there would have been no such fierce wrath in the Starres and Elements.

70. For the Devil was a King and great Lord in the place of this world, and he hath awakened the fierce wrath.

71. God therefore created the Heaven out of the midst of the Wa­ters, that the fiery Nature, viz: the fiery Firmament, might be captiva­ted with the water-Heaven, that its fierce wrath might be quenched.

72. Else, if the water should be gone or pass away, Men would plainly see, what would be in this world, nothing else but a cold stern harsh astringent and fiery burning: yet onely Dark, for there could be no Light; for, the Light subsisteth meerly in the Meekness: so there can also be no shining fire, except it have meek substantiality.

73. Therefore it is known to US, that God hath burned the heaven­ly substantiality into water, which was done Naturally.

74. When God the Father moved himselfe, and the Devil fell, who would be a fire-Lord over the Meekness; then there was such a Bolt [Page 111] thrust in before his poysoned Malignity: so that now he is Gods Ape or Mimick, and not Lord, a raver and fulfiller in the Anger-source or quality.

75. Therefore being we know this; that we are environed with the Anger, we should have a care of our selves, and not so slightly and meanly Esteem our selves: for we are, not onely from this world, but also in lik manner, from the divine World, which stan­deth hidden in this world, and is neer us.

76. We can live and be in Three worlds at once; if we sprout forth with the virgin-like Image, out of the Evil life.

77. Eor, we live in the first Principle, in the fire-world in the fire, as to the Essential-soul, viz: as to the fire-source or quality, in the Cen­ter of Nature of Eternity.

78. And then, with the right pure Virgin Image, we live in the Light-flaming, Paradise-world, although in the place of this world the same is not manifest, yet in the virgin Image in the Holy Spirit, and in the word that dwelleth in the virgin-like Image, becometh known.

79. And then Thirdly, with the Old Adam, we live in this Cor­rupted sickly world with the Devil in his kindled sickness or Longing: therefore it is said be Watchful, Note. 1 Pet. 5. 8. or Circumspect.

80. Christ saith: Mat. 10. 16. Be simple as Doves, and subtle as Serpents, take heed to your selves.

81. In Gods Kingdome we need wo subtilty, we are onely Children in the bosome of the Mother; but in this world we must be watchfull, or Circumspect, or look to our selves.

82. We carry the Noble Treasure in an Earthly Vessel; it is soon done, to loose God and the Kingdom of Heaven, which after this time is more to be attained.

83. We are here in the soyl and in the seed; we stand here in the growing, if it fall out that the Stalk be once broken, yet the root is there still, so that another stalk may grow.

14. Here, the Door of Grace standeth open to Man, there is no sin­ner so great, but if the Convert, he may be regenerated, or new born out of the Evil Malignity.

85. But whosoever wilfully and ob [...]inately casteth his root into the Devils Mire and as to his growing or sprouting out again, despairs or Note. resloves against it: who will help him, that will not himself be help­ed also God will not have him, who himself will not.

[Page 112] 86. But if in his will he converts to God, then God will have him: for he which willeth in Gods Anger, him will Gods anger have; But he which willeth in the Love, him will Gods love have.

87. Paul saith: Rom. 6. 16. To whom you give your selves as Servants in Obedience; either of sinne to Death, or of the Obedience of God to righteousness: its Servant ye are.

88. The wicked is to God an acceptable 2 Cor. 2. 16. savour in the Anger, and the Holy or Saint is an acceptable savour in his Love.

89. But can a Man make of himselfe what he will? he hath both before him: the fire and the Light: will he be an Angel in the Light, then Gods Spirit in Christ helpeth him to the Society of the Engel-schaar. Angelical Quire.

90. Note, ye dis­puters about Free-will. But, will he be a Devil in Fire, then Gods Anger and fierce wrath helpeth him, and draweth him into the Abyss to the De­vil: he getteth his Or Mind, in­clination, or propensity. Ascendent, which he hath a longing or Lust unto.

91. But if he breaketh the first longing or Lust, and entereth into another, then he getteth another Or Mind, in­clination, or propensity. Ascendent, but the first hangeth exceedingly to him, it willeth continually to have him again.

92. Therefore must the Noble Grain often stand in great pinchings, it must suffer it selfe to be pricked with Thornes, for Gen. 3. 15. the Serpent con­tinually stingeth the womans seed, viz: the virgin-Child in the Heel, the sting of the Serpent sticketh in the Old Adam, it continually stingeth the virgin-Childe in the Mothers body or Note Womb, in the Heel..

93. Therefore the life in this world, is with us poor captive Men, a valley of Misery, full of anguish, Crosses, cares, sorrow and troubles: we are here strange Guests, and are upon the Path of our Pilgri­mage.

94. We must wander through great dismall wilde desert Corners; and are environed with Evil Beasts, with Adders, Serpents, Wolves, and very horrible beasts, and the Evillest Beast, we carry in our Bosome.

[Page 113] 95. Our fair little Virgin, standeth in that Evil desert Den or sta­ble of Beasts, as a lodging.

96. But we know and say this with good ground; that when the Noble Twig or Branch groweth, and becometh strong: then in that Man, the Old Adam must be Servant: must go behinde, and often do what it willeth not: he must often suffer the Cross, scorn, reproach and Death, and that he doth not willingly.

97. But, the virgin-like Image in Christ subdueth him, for it will readily and with Joy follow after Christ its Bridegroom, and be con­formable to him in the Cross and tribulation.

98. And we may well say this also: that indeed none become Crowned with the virgin-like Rev. 12. 1. Crown, which the woman, in the Revelation of John, weareth; with Twelve Stars, viz: with the six Spirits of Nature, heavenly, and with the six Spirits Earthly; unless he stand in the streames of the Dragon, and fly along into Agypt, viz: under the Cross in the Plagues of Aegypt.

99. He must Luk. 14. 27. Note. bear Christs Cross; and put On Christs Thorney Crown, suffer himselfe to be mocked, abused and scorned; if he will put on Christs and the Virgins Crown, he must first bear the Thorney Crown, if he will put on the Heavenly.

100. We present to the Enlightned still a secret Arcanum to be known; that when the Pearl becometh lowen; he then first putteth on the Crown in the Holy Ternary, with very great Joy and honour before Gods Angels and all N [...]e. holy Virgins, and there is very great Joy therein.

101. But that Crown hideth it selfe again; for in that place, God becometh Man: How then can there be but Great Joy?

102. The Old Adam danceth for Company, but as an Ass after the Harp: but the Crown is laid by, in the becoming Man, or Incarna­tion.

103. Wilt thou now be a Conqueror, then thou must, in the foot­steps of Christ, fight with the Old Ass also, against the Devil.

104. If thou overcomest, and wilt be acknowledged and received for a victorious Child of God; then will the womans Crown with the Twelve stars be set upon thee, thou shalt weare that, till the virgin be born out of the Woman, out of thy death, or with thy Death; that shall put on the Note. Threefold Crown of the Great honour and Glory in the Holy Ternary.

[Page 114] 105. For, while the virgin-like Image lyeth yet shut up in the Old Adam, it attaineth not the Angels-Crown; for it standeth yet in great danger and hazard.

106. But when it is born, with the dying of the Old Adam; and Crept forth out of the husk or shell; then it is an Angel: and can perish Note. Note. no more, and then the right by-laid Crown wherein God be­came Man, will be set upon it.

107. But it reteineth the Crown of Twelve Starres also for an E­ternall Or Ensign. Mark, for it shall not be forgotten in Eternity, that God, in the Earthly Woman, hath again unshut the virginity, and is become Man.

108. The six Earthly Marks shall stand for an Eternal Wonder, and be an Eternal Song of Praise, that God hath delivered us out of Necessity and Death.

109. And the six heavenly Marks shall be our Crown and Honour or Glory, that we with the Heavenly have over-come the Earth­ly.

110. Thus shall the Marks of victory remain standing in Eterni­ty, in which it shall be known, what God hath had to doe with the Humanity; and, how, Man is the greatest Wonder in Heaven; at which the Angells highly rejoyce.

The Fourteenth Chapter. Of the New-Regeneration; in what Substance Being and Property, the New-Regeneration, viz: the Virgin-Child, standeth, while it yet sticketh in the Old Adam.

1. BEing we swim in this miserable Sea, in this Earthly flesh and Blood; and are become of an Earthly source or quality; wherein we lie shut up in the dimness in the Glimmering; therefore let not the Noble Mind cease to search concerning its true Native Country: into which it is to go.

[Page 115] 2. It continually saith: where is thy God? or when shall it come to pass, that I may see the Countenance of God? where is my The New-Man. Noble Pearl? where is the virgins-Child; I see it not yet; how is it with me, that I am so anxious about that which yet I cannot see?

3. I find indeed, the great longing and desire after it; but cannot see, where my heart might rest.

4. I am yet continually as a Woman, which would fain bring forth: how fain would I see my fruit, which is promised me from my God.

5. There is a Continual longing for the Birth, Psal. 19. 2. one day calleth ano­ther, the Morning to the Evening, and the Night to the Day again, and hopeth in the Abstinence; when once the clear Morning Star will arise, which will give rest to the Mind.

6. And it is with it, as with a Woman, that laboureth for the Birth; that continually hopeth for the discovery, and waiteth for it with long­ing and groaning.

7. Thus my beloved, Children of God, it goeth with us, we suppose that we are far off from it; yet thus we stand in the Birth; we generato thus in great groaning in anguish; and know not the seed which we generate; for it lyeth shut up.

8. We generate not as to this World; how will we then see the fruit with the Eyes of this world? neither doth the fruit belong to this world.

9. But seeing we have attained the True knowledge of this Matter, not as to the outward Man, but as to the Inward; therefore we will pourtray it in a similitude, for the Readers sake, and for our Refresh­ment.

10. If we would consider our selves, how we are so twofold, with a Twofold Mind, Thoughts, senses and will, we can not better come to the knowledge thereof then by considering the Creature or Creation.

11. We see a rude stone lying on the ground, and in many of them, there is the best Gold, and we see plainly how the Gold glisters in the Stone, but the stone is inanimate, and knoweth not that it hath such Noble precious Gold in it.

12. So also we; we are Earthly▪ Sulphur, but we have an Heaven­ly Sulphur in the Earthly, wherein each is its own by it selfe.

13. Indeed, during this life time, they are one among another, but they qualifie or operate not together, one with the other, the one is the Note. conteiner and dwelling-house of the other.

[Page 116] 14. As we see in Gold, that the rude drossy stone is not the Gold, but is onely its receptacle that conteineth it; also its rude drossiness doth not afford the Gold; but the Tinctura solis, or Tincture of Sol affordeth it in the rude Stone.

15. But the rude Stone is the Mother, and Sol is the Father, for Sol impregnateth the rude stone, because it hath the Center of Nature, out of which Sol hath its Original.

16. If we would go on into the Center, we would set it down: but seeing it is sufficiently explained in the other writings we let it alone here.

17. But so it is also with Men; the Earthly Man is signified by the rude drossy Stone: Sol signifieth the Word which became Man, which impregnateth the corrupted perished Man.

18. The cause is this: the Corrupted perished Man is indeed Earth­ly he hath the Eternal Center of Nature, he longeth after Gods Word or New-Man, viz: the hea­venly Gold. Sol▪ for in his Creation Gods Sol, was taken along to his Sub­stance.

19. But now the rude Stone hath over-grown the Gold, and hath swallowed it up into it selfe, so that the Gold is intermixed with the rude drossy Sulphur: and cannot escape the rude Sulphur, unless it be clensed in the fire, so that the rude drossiness be melted away, and then Sol remaineth alone.

20. Understand this of Dying and consuming, therein the rude drossy Earthly flesh, is melted away, and then the virgin-like spiritual flesh, remaineth alone

21. Understand us aright, what we mean; we speak the precious and sublime Truth, as we know and understand it.

22. The New-Man is not onely a Spirit: He is even Flesh and Blood, as the Gold in the stone is not onely Spirit, it hath a Body, but not such a one as the rude drossy stone is; but a Body, which sub­sisteth in the Center of Nature, in the Fire.

23. Whose Body, the fire cannot Consume, and that, because the Gold hath another Principle.

24. Dost thou know this thou Earthly Man? No, It justly remain­eth Mute in silence: for the Earth is not worthy of the Gold, though indeed it carrieth it, and also generateth it.

25. So also the earthly Man, is not worthy of the Jewel, which he carrieth, and though indeed he helpeth to generate it, yet he is but dark or dusky Earth, in respect of the virgin-childe, born of God.

26. And as the Gold hath a true Body, which lyeth hidden and [Page 117] captive in the rude drossy stone: so also the virgin-like Tincture in the Earthly Man hath a true real Heavenly divine Body in flesh and blood.

27. But not in such flesh and and blood as the Earthly: It can sub­sist in the Fire, it goeth through Stone and Wood, and is not appre­hended; as the Gold presseth through the rude Stone and breaketh it Not, neither doth it break or destroy it self.

28. Thus it is also with the Earthly Man: when he conceiveth the Word of life, which became Man in Christ, then he conceiveth it in the perished Sulphur of his flesh and Blood, in the virgin-like Center which was shut up in Death; wherein Adam was a virgin like Image: wherein the wilde Earth inveloped, his Gold of the clear Divine Substantiality; so that the heavenly must stand in Death in the Center of the Fire: In that very Center, I say.

29. And in that very Center, the Word of Life moved it self, which became Man in Mary, and therein, the Substantiality shut up in Death, attained a living Tincture.

30. And then the Noble Gold, viz: the heavenly substantiality in Death, began to sprout forth, and had instantly in it selfe the Holy Spirit in the word of Life, which Note. there proceedeth from the Father and the Sonne, and maketh the wisdome, viz: the heavenly Virgin, as a Looking-Glass of the Express Image of the Deity, as a pure Sulphur for it selfe; a pure flesh and bloud wherein it dwelleth.

31. Not earthly Essence, but divine Essence, out of the heavenly Substantiality.

32. This is Note. Joh. 6. 54. the true real Flesh and Blood of Christ; for it groweth in Christs Spirit in the word of Life, which became Man, which brake or destroyed Death, wherein the divine Tincture sprouted again, and generated substance out of it selfe.

33. For all is generated and proceeded out of Gods desiring: But if God be a fire and also a Light, then it is sufficiently knowable to Us, out of what every thing is proceeded.

34. Yet we cannot by any means say otherwise, then that out of the Good and richly amiable; Good is proceeded.

35. For, a Good-desiring will, conceiveth in its Note. Imagination, its like; it maketh that, through the hunger of its desiring like it selfe.

36. Thus it is knowable to us, that being the Deity hath Or longed. pleased to have a Looking-Glass, an Image of its like; that the divine long­ing, Pleasure or Placet, would also in its impregnating, have the Good and Most lovely, to be generated in its desirous will, a right similitude, according to the Good, according to the clear bright Deity.

[Page 118] 37. But that the Earthly hath intermixed it selfe therewith; that is the fault of the desirous Anger, viz: of the fire; the fault of the Devil who with his Imagination kindled it.

38. Thus also it is highly knowable to us, That God Note. would not forsake his own, his very best and loveliest of all, which he Created to his likeness, into a Creaturely substance.

39. He rather became himselfe, such a one as he had Created, that he might generate or bring forth the perished or corrupted out of per­dition or Corruption again, and put or change it into the Best, where­in he might Eternally dwell.

40. And we say with good ground, that God himself dwelleth Sub­sistingly in the New Man, not through a Glimps or a strange Glance or appearance, but substantially, yet in his own Principle.

41. The outward Man, toucheth or apprehendeth him not.

42. Also, the flesh and Blood of the New-Man, Note. Note. is not God. It is heavenly Substantiality; God is Spirit; God doth not perish or Corrupt, though plainly the Substance perisheth or Corrupteth: thus God remaineth in himself.

43. He needeth no going away, for he useth also no going or En­tring in.

44. But he manifesteth himself in Flesh and Bloud; it is his long­ing pleasure, to possess a similitude.

45. And thus if we rightly know our selves, and go according to it; we then find, that, Man, understand the whole Man, is a right similitude of or according to God.

46. For, according to the Earthly life and Body, he is of from this world; & according to the virgin-like Life and Body he is from heaven.

47. For, the virgin-like Essence, hath heavenly Tincture, and ma­keth heavenly Flesh, in which God dwelleth.

48. As, the Gold in the Stone hath another Tincture then the rude drossy stone; and that very Tincture hath another Body: Every, Bo­dy, cometh to be out of its own Tincture.

49. As therefore we know, that the Earth is become generated from [...]he fierce wrath out of the Center of the harsh astringent hellish fi [...]e, viz: Of the Cold Fire: out of the Sulphur, of the Stern severity in the Anguish to Fire: as is mentioned in the Book of the Three Principles.

50. Thus also a good Corpus or Body, cometh out of a Good Es­sence, for the Essence Note. maketh the life; and yet it self is not the Life: the Life ariseth in the Principle, as in the Fire; be it in the Cold or in the Hot, or in the light Fire; each is a Principle of its own, and yet is not severed.

[Page 119] 52. Thus we will now with good Ground of Truth, speak and say, concerning the Humanity, with clear plain and unveyled words, not from supposition or Opinion, but from our own true knowledge in the enlightning given us from God.

52. First, that the new Regenerate Man; which lyeth hidden in the Old, as the Gold in the Stone: hath a heavenly Tincture, and hath divine heavenly flesh and Bloud on it,

53. And that the Spirit of that Flesh, is no strange Spirit but its own, generated out of its own Essence.

54. Secondly: And then we also clearly know and say; that the Word which in Mary became Man, is the first Ground to the beginning Tincture in the Sulphur: and plainly know, that Christs Spirit which filleth heaven in All places, dwelleth in that very Tincture.

55. Thirdly, we manifestly know, that this heavenly Flesh is Christs Flesh, in which the Holy Trinity dwelleth undivided.

56. Fourthly; we apparently know, that it is possible, that, that ve­ry flesh and Blood in the Time of the Old Adam, can through Ima­gination become perished or Corrupted again, as came to pass in Adam.

57. Fifthly; we say, that the Deity in the perishing or Corrupting, doth not depart or go away, also is touched with No Evil.

58. For, that which looseth the Love of God; that falleth home to the Anger: what falleth out from the Light, that catcheth the fire: and the Spirit of God remaineth to it selfe unperished or uncorrupt.

59. Sixtly; That, the possibility to the New-Birth, is, in all Men, else God were divided, and not in one place as he is in another.

60. And herein we exactly know, that, Man, is drawn, by the Fire and the Light; to which he inclineth with the Beam of the Balance, into that he falleth; and yet he may in his life time, raise up the Tongue of his Angle or Beam, aloft again.

61. Also, that the Holy clear Deity, willeth no Evil; it also willeth no Devil, it hath desired none, much less to have any man be in Hell­in the Anger of God.

62. But seeing there is no Light without fire; therefore it is suffici­ently knowable to Us, how the Devil hath through Imagination ga­zed or reflected himself on the Anger-fire, as also all men that will become Damned; they will not suffer themselves to be remedyed, but themselves fulfil the Greedy fire-source or quality; they suffer themselves to be drawn, and yet can well stand.

[Page 120] 63. Seventhly, we say; That the true Temple, wherein the Holy Ghost preacheth, is in the New-Birth;

64. That all is Dead Crooked and Lame, which teacheth not out of Gods Spirit.

65. That the Holy Spirit mixeth not it selfe in the sound of the Mouth of the wicked: That no wicked Man is Christs shepheard.

66. For, although, in the Holy, or Saints, the Clock cometh to be struck with or by the voyce of the wicked; it would indeed be done by the Cry of a Beast, if its noise were intelligible, and did sound the most precious Name of God.

67. For as soon as the Name of God is mentioned, and giveth a sound, then instantly the other sound catcheth it, viz: in that place wherein it is sounded, as, in the holy Soul.

68. But no wicked awakeneth, or raiseth up another wicked, out of Death; for, that cannot be; they are both in the Anger of God, and lie yet shut up in Death.

69. Had we our selves been able to have risen up out of Death, then had Gods heart not needed to have become Man.

70. Therefore we say with Certain Ground: Note. That onely that very word, which there is become Man, awakeneth or raiseth up the poor sinner out of his Death; and generateth him to Repentance and to a new life.

71. Therefore all Preachers or Cryers, that are wicked or ungodly, are not profitable in the Temple of Christ; but those that have Christs spirit, Note. they are his shepheards.

72. We clearly know and say, That all Teachers which give out them­selves for Christs servants and Church-Ministers, and that for their Bel­lies and honour sake, and yet are Unregenerate; are the Antichrist and the Woman in the Revelation of John, upon the Dragon.

73. We say; That all Tyranny and selfe usurped power and Autho­rity, wherewith the miserable are squeezed, Oppressed, drunk up, vexed and tormented, is that abominable Horrible Cruel Beast, upon which Antichrist Rideth.

74. We know and say; that the Time is near; and the Day Dawn­eth or breaketh, wherein Rev. 19. 20. Note. this Evil Beast with the Whore, shall go in­to the Abyss.

Amen Halelujah Amen.

The First Chapter. What Faith and Believing is.

1. CHrist saith, Mat. 6. 33. Seek first the Kingdom of God and the Righteous­ness thereof, and so shall all other things be added unto you.

2. Also, Luke 11. 13. My father will give the Holy Spirit to them that pray unto him for it: Joh. 16. 13. when that cometh, that will lead you into all Truth: Joh. 14. 26. that will intimate to you all whatsoever I have said to you.

3. Joh. 16. 14. 15. For, it will receive of Mine and make it known to you, Mat. 10. 19. that will give you a Mouth and wisdome what ye shall speak.

4. And Saint Paul saith: Rom. 8. 26. We know not what we should pray or speak: but the spirit of God, helpeth us mightily according to that which is pleasing to God.

5. And so now Faith, is not an Historical knowledge, for a Man to Make Articles of it, and to depend onely on them, and to force his mind into the works of his Reason; but Faith is Or a Spirit one with or in God. ONE Spirit with God: for the Holy Spirit moveth in the Spirit of Faith.

6. True Faith, is the Might of God, ONE Spirit with God; it worketh in God and with God.

7. It is free, and bound to no Articles, but onely to the right and true Love; wherein it fetcheth the breath of its Lifes po­wer and strenth; and lyeth not in humane Arbitrium Opinion or Conjecture.

8. For, as God is free from all inclination or deviation, so that he doth what he will; and need give no accompt for it, so also is the True Faith free in the Spirit of God; it hath no more but one Inclinati­on, viz: into the Love and Mercy of God, viz: that it cast its willing into Gods willing; and to go out from the Syderial and Elementary Reason.

9. It Seeketh not it self in the Reason of the Flesh; but in Gods Love; and so if it thus findeth it self, then it findeth it self in God, and co­worketh [Page 200] with God, not as to Reason what that will, but in God, what Gods spirit will.

10. For, it prizeth or Esteemth not the Earthly Life, that it may live in God, and that Gods spirit in it may be Phil. 2. 13. the Willing and the Doing; it giveth up it selfe in humility into Gods willing, and sinck­eth through Reason into Death, and yet springeth with Gods Spirit in­to the Life of God. It is as it were not; and yet is in God, in All.

11. It is a Crown and Or Adorning Ornament of the Deity; a Wonder in the Divine Magia: it maketh where Nothing is, and taketh where no­thing is made: it worketh and none teeth its Substance.

12. It Or raiseth. lifteth up it self aloft, and yet needs no climing up: it is very Mighty, and yet is the most lowly humility of all, it hath all; and yet comprehendeth nothing more then Meeknesse; and so it is free from all Bosheit. Evil.

13. And hath no Law, for the fierce wrath of Nature toucheth it not: it subsisteth in Eternity; for it is comprehended in No Ground, it is included or Bolted up in Nothing.

14. As the Abyss of Eternity is Free, and Resteth in Nothing, but onely in it self, where there is an Eternal Meekness; so also, is the right true Faith in the Abyss.

15. It is in it self, the substance: it liveth, and yet seeketh not its own Life, but it seeketh the Life of the Eternal still Rest: It goeth forth out of its own lifes Spirit, and possesseth it self.

16. Thus, it is free from the source or Torment, and dwelleth thus in the Eternal Liberty in God.

17. It is with, or as to, the Eternal Liberty, as a Nothing; and yet is in All: All cometh to it; which God and the Eternity is and can possibly do: it is apprehended by Nothing, and yet is a fair Inhabiting delight in the Great might or Potency of God.

18. It is in Substance, and yet is or becometh apprehended by no substance: It is a Play-fellow Companioness and Copsmate of the divine [...] Virgin of the wisdom of God: In that, stand the Great won­ders of God; Sophia. and yet is free from All.

[Page 201] 19. As the Light is free from the Fire, and yet is continually ge­nerated from the Fire, and yet the fire source or Torment cannot ap­prehend or stirre it: In like manner, I present to your understanding, that thus, Faith becometh generated out of the Lifes Spirit, viz: out of a Continuall burning Fire, and shineth in that same fire, and filleth the lifes fire, and yet is never apprehended.

20. But if it becometh apprehended, then is it self entered into Rea­son as into a Prison: and is no more in God, in its liberty, but is entered into the source quality or Torment.

21. It Plagueth it selfe, and yet there it may well be free; in the Reason it worketh the wonders in the Fire of Nature, and in the liberty it worketh the wonders of God.