The second apologie to Balthazar Tylcken treating of the eternall predestination and election of God, and of the incarnation, or becoming man and person, of Christ, and concerning the Virgin Mary / written in the yeare 1621, finished the 3. of July by Jacob Behme, also called Teutonicus Philosophus ; Englished by John Sparrow. Zweyte Schutz-Schrift wieder Balthasar Tilken. English Böhme, Jakob, 1575-1624. 1661 Approx. 180 KB of XML-encoded text transcribed from 33 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A28531 Wing B3416 ESTC R14771 12255626 ocm 12255626 57415 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A28531) Transcribed from: (Early English Books Online ; image set 57415) Images scanned from microfilm: (Early English books, 1641-1700 ; 860:6) The second apologie to Balthazar Tylcken treating of the eternall predestination and election of God, and of the incarnation, or becoming man and person, of Christ, and concerning the Virgin Mary / written in the yeare 1621, finished the 3. of July by Jacob Behme, also called Teutonicus Philosophus ; Englished by John Sparrow. Zweyte Schutz-Schrift wieder Balthasar Tilken. English Böhme, Jakob, 1575-1624. Sparrow, John, 1615-1665? [2], 62 p. Printed by M.S. for Giles Calvert ..., London : 1661. Translation of: Zweyte Schutz-Schrift wieder Balthasar Tilken. This work is also found, at reel 125:7, as the second title in: The remainder of books. London, 1662. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Tilken, Balthazar -- Theology. Jesus Christ -- Divinity -- Early works to 1800. Mary, -- Blessed Virgin, Saint. Predestination -- Early works to 1800. Incarnation -- Early works to 1800. Hypostatic union -- Early works to 1800. 2006-06 TCP Assigned for keying and markup 2006-07 Apex CoVantage Keyed and coded from ProQuest page images 2006-08 Jonathan Blaney Sampled and proofread 2006-08 Jonathan Blaney Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion The Second APOLOGIE to Balthazar Tylcken treating of the Eternall PREDESTINATION and Election of GOD and of the INCARNATION or Becoming Man , and PERSON of CHRIST and Concerning the VIRGIN MARY . Written in the Yeare 1621. Finished the 3. of July . by Jacob Behme Also called Teutonicus Philosophus . Englished by JOHN SPARROW . LONDON : Printed by M. S. for Giles Calvert , and are to be sold at his Shop at the Black-Spread-Eagle at the West end of St. Pauls . 1661. He that Beleeveth is certainly Foreseen . He that Beleeves not hath most Regardless been . He that Beleeveth , is certainly Elected . He that Beleeves not , hath's Election Rejected . A Letter Or a PREFACE To Herre J. D. K. Written when this Treatise was Finished . 1. ESteemed truly Honourable highly Learned Sir ; after my hearty desiring of the Grace , Love and Mercy of our Dear IMMANUEL , as also all temporall welfare of Body , for you , I will not conceal from you Sir ; that I have received and read the Book with the Appendix , and considered the Opposers understanding apprehension and Opinion , in the Love and Fear of God ; and sufficiently understand in what apprehension the Man runneth on ; and that he hath not at all in the least understood my Writings . 2. Also I very much Lament the Man , that he hath plunged himself into such a Lake , with the Election of God , out of which assuredly he cannot get , unlesse he learne to understand the Center of all things or substances . 3. Also he lamentably goeth astray concerning the humanity of Christ , and concerning his Mother Mary ; which Opinion , is quite contrary to our Christian or Spirituall Faith , upon which our Restored Salvation standeth . 4. But I desire from my heart , that this Man might become seeing , for he is zealous , for then his Zeale would be profitable : only the way which he now goeth , is an Open Gate to all vanity or Licentiousnesse , and despair ; and there must a severe accompt belong to such , introducing men into despair and vanity . 5. I desire he may be advised ; that he might become seeing , that he may at length acknowledge , the friendly Dear heart of JESUS CHRIST ; which hath manifested it self in our humanity ; * to seek and to save our poor lost Man. 6. For this vain frivolous reproach which he venteth against his Brother , is no Christian way at all ; it will not build SION but destroy it , if he will be comprehended under the seaventh † sounding of Trumpet , and be one among the * first fruits , then he must goe out from all reproachings , contention , and scorning , and seek only the heart of brotherly Love ; else all is Babel and a Fiction , even clamouring and Contending , and never coming to the Limit of our Rest in Christ . 7. I have a little presented it before him and other Readers , of my Writings , to consider of it ; since I see that not only my Opposer , but also others for the most part Persons of high Dignity , are thus perplexed with this conceit about the Predestination or Election of God , to try , whether this most difficult errour might be brought out of the Minds of many of them . 8. But I am entended to write an † Entire Book thereof , if I could but perceive that Men would not so spitefully oppose me ; without knowledge what spirits Child I am ; this I offer to you as learned and experienced Men to consider of , and entreat you , to ponder aright whence my apprehension and skill might come . 9. For you see and know , that I have not learned it , much lesse studyed or understood it aforehand , as the manner of simple Ideots or Layicks is , neither have I sought it , or understood any the least part of it but it is given me of the Grace of the Most High , in that I have sought his Love-Heart , to hide my self therein , from the Horrible Anger of God , and the Hatred or Enmity of the Devill . 10. Therefore I exhort and beseech you in the Love of Christ , to think of it , and rightly hold close to the Holy Scripture of the Spirit , and keep it rightly to the proof or Touchstone , with a true Christian Mind , and then your Eyes will be opened , that you will see and know it . 11. Though I doe not at all doubt concerning your Person Sir , for I look upon you to be a very honest Lover of God and of the Truth ; and I also hope , that my Mind which is so very exceedingly inclined towards you , will not deceive me . 12. For I stedfastly hope , and doe present it in my Prayers to God , that Sir , the Fair Garland or Crown of Divine Honour in the knowledge of the Wisdome , may be set upon you , that you might not need to use either Mine or others writings to the knowledge of God : but Sir you know in your self , as it hath also happened to me , out of what spirit I write , and use nothing else about it ; for it is written , * They shall be all Taught of God : † and know the Lord : * I will pour out my Spirit upon all Flesh ; also your sonnes and your daughters shall Prophesie , and your Young Men shall see visions . 13. Why will Men reproach then , when God powreth out his Spirit upon such a simple Man ; so that he must write above the Reason of All Men ; and higher than the Ground of this World is . 14. Deare Sir , it is done out of Gods Love towards you ; that you may see the Ground and roote of your School-Contention ; for many have sought but not at the right Limit or Place , whence contention is arisen to them , which hath filled the World , and hath almost quite destroyed all brotherly Love. 15. Therefore , God calleth you , with a higher voyce , that you might yet see , whence all Evill and Good Originateth , and proceedeth , because you should cease from Contention and Strife , and most highly acknowledge that which from the Times of this World hath been hitherto hidden , and is only manifested or revealed to the Children of the Saints . 16. But seeing it is shewed to me how your heart Sir is inclined to wisdome , therefore I speak sublimely towards you , and do hope , you will accept it in true Love , and understand it rightly as it is entended : I would I could give you halfe the Spirit of my knowledge : and then you would need no Writings ; although , I esteeme you wise , yet I will once brotherly salute you with this Writing , before the rough Winter of Calamity Come , which is upon the way . 17. If your Honour Love my Writings , I pray you to reade them diligently , and above all especially to lay them to the Center of All things or Substances ; and then the Three Principles will be very * easie . 18. I know and am assured , that if you apprehend the Center in the Spirit , that you will have such joy in it , as excelleth all the Worlds joy , for the Noble STONE of the wise Men , lyeth therein , it giveth certainty in ALL things , and releaseth Man from all incumbrance and perplexity , in the Strife and Contentions about Religion , and openeth to him the highest secret Mystery which lyeth IN himself : he bringeth his work which he is chosen to by Nature , to the highest PERFECTION ; and can see all things into the Heart : must not that be a Jewel above all the precious things of this World ? 19. If you should meete with any thing in my Writings that were unintelligible and too high , I entreat you to Observe it , and send it me in Writing , and I will render it in a Childish manner . 20. But since I observe you have a very sublime understanding , therefore I exhort and entreat you , in a right entention , as it is set before God ; that Men would enter into such a Life , and Live and Converse in the knowledge , that we may be found as First-fruits in the Lord in SION . 21. The Lord N. at N , if you did come into acquaintance with him , I entreat you to Judge of his Gifts , for he is zealous , and a great Seeker , God give him that he may finde ; and I entreat you to send the Inclosed Writing to him with the soonest , opportunity ; wherein you will do him and me a pleasure , also send this with it to the Lord N : or to N. that he may send it to him . 22. In respect of the venomous spitefull Pasquill or Libel of the unintelligent zealous Person , I have given † Three and twenty sheets in answer ; but have kept up that Answer to this time , that the Man might not be discountenanced , hoping that by the Information of Good People he would somewhat become seeing , and still I have forbidden it to be given abroad , that if it were possible , he might forsake his Malice or Malignity ; else if the Answer should be published , he would have small cause of boasting , as he supposeth to have by it ; in the meane time deliver this to be considered of a little by HIM . 23. If he will not be thus satisfied , to converse in brotherly Love , let him certainly believe , that where Gods Love is , his Anger is also ; that will shew him , that he will be ashamed thereof , and wish that he never had begun it : but if he will be quiet , then may this Answer , be laid up in some knowne place ; he may assuredly believe that I see further than he understandeth . 24. For , a Time openeth it self which is wonderfull , which in my Writings is enough signified , it certainly cometh , therefore earnestnesse and sincerity is necessary to be used . 25. Out of respect , and for Gods honour sake , I have friendly answered the knowne Person ; for I regard More the Children of God , viz : my Eternall Brethren , than my Vindication or Justification ; for , I willingly * suffer-reproach for the sake of Truth , and of the honour of Christ ; for it is the Badg or Livery of Christ , I send it to your honour , friendly , and Commit you , together with † all those that Love JESVS , into the Grace of Jesus Christ ; Dated the 3. of July , 1621. Jacob Behme . The INTRODUCTION To the Answer , To Balthasar Tylcken's aspersing Pamphlet , concerning some Points or Conclusions , in the Book of the Becoming Man or Incarnation of Jesus Christ , by him Opposed . JACOB BEHME Warneth his Fellow-Brethren . The Open fountaine in the Heart of JESVS CHRIST ; be our Quickening and Life , and let it bring us into his Light , in a Brotherly Love and Child-like Union ; that we may converse in his power or vertue , and love and know our selves in Him. 1. DEare Sirs and Brethren in Christ , in what dangerous Lodging , in the vale of * this Earthly Tabernacle , in Flesh and Bloud ; in the Kingdome of the Starres and Elements , we lye captive in the Opposition and assaults of the Devill , and in what Dangerous Wayes of the Devill in the Lusts of Flesh and Bloud , we use to walke , unlesse the bright Morning Starre of the Heart of Jesus Christ , awaken or arise in US ; is not sufficiently to be spoken or written . 2. How indeed , the World so altogether departeth from the wayes of the Divine Light ; and goeth grouping in the Dark ; neither will they suffer themselves to be helped , but doe only despise and scorne Gods Messengers , which are often sent to them from God out of his Love , to warne them of their ungodly wayes : this we all see and know alas too much , how the own self Reason from the Starres and Elements , layeth and setteth it selfe against the open fountaine of the Love , in the Heart of JESUS CHRIST ; and scorneth all that which God sets before them for a Warning and Teaching , as was done in the Time of Christ and his Apostles ; wherein the Reason-wise Schooles , not only Scorned the simplicity of the Persons that taught the Kingdome of Christ , but also despised all Wonders or Miracles , and held only their own dissembling Hypocriticall Reason to be true and right . 3. And as it was at the Time of Noah , before the Deluge or Floud , also at Sodom and Gomorrha , also at the time of the destruction of the Jewish people , also among the Heathen before Israel was brought out of Egypt into their Land or Country : when they drave them out and slew them : so also it is in this present Time , wherein all live in Strife or Contention and Opposition , and rage and rave , against God and the way of righteousnesse , as Mad-men , and yet alwayes Cry Here is the Church of CHRIST , avoyd such a one he is Mad or Senslesse and from the Devill . 4. And yet One party liveth as wickedly as the other , they carry the Name of God in their Mouthes for a shew as an Oath ; and yet their Heart sticketh full of Gall , venome , or poyson and bitternesse ; There is no feare of God in their Hearts , † their Mouth is full of Cursing , reproaching , scandalous deriding Blasphemies , there is no desire to Love and Concord , or unanimity in their Hearts , but Pride , State , Covetousnesse , and vaine voluptuousnesse , only that they continually list up themselves above Gods Children , and to obscure and overthrow their way which they walke , in , the Light of God , that their Teaching and Life might not be knowne , and that the Devill may continue to be Chiefe Great Prince in the humane Will and Government or Dominion : therefore they blaspheme scandalize and reproach the Children of God , and account them for Fooles , that they may remaine Covered in Obscurity . 5. And that which is more horrible , thus the Divine Omnipotence , must be a Cloake or Mantle to hide their wickednesse , wherewith they cover themselves , and mix Gods Will therein , as if Nothing were done without Gods Will , and that all of it is only Gods purpose or predestination , who from Eternity hath concluded in himselfe , what shall be manifested in the Time , whether it be Evill or Good. 6. Whereas , they yet understand nothing of God nor his Will or Substance , yes they are as blinde concerning it , as one that is born blinde is to the visible things of this World , as is cleerly discovered and presented to view in this aspersing Pamphlet , against the Book of the Becoming Man or Incarnation of Christ , and in his former Pasquil or Libellous Pamphlet [ against the Avrora ] that the poor confused Man , runs on so senslesly , and raveth against it , and yet hath no Ground or understanding in him at all , so that : I lament his great want of apprehension , and must have a great sumpathy or fellow-feeling with him , and doe wish from my heart , that God would once open his heart , that he might first see and understand e're he Judgeth . 7. For , the poor blinde Man , rejecteth many a thing in my Book , and sets even such a thing in the place thereof , as my meaning is , in the knowledge of it , which makes me wonder , how he is such a zealous Saul , and is zealous for the Law of God , and yet hath no apprehension of it at all in the Light of God : I wish heartily that the Light to Saul at Damascus might shine round about him , that he might become a Paul , seeing he is so zealous , then might his zeale , be profitable towards the furthering the Salvation of Man. 8. But so long as he is in such a way , as to blaspheme reproach and persecute , and so to rage in blindnesse as Saul did , he will effect nothing , but only rave against God to his greatest Condemnation , and will but confound those whom he thinketh to teach , and lead them deeper into darknesse . 9. For he hath conceived such an Opinion in his Reason , which it were much better he had never set it down in Paper : Also I am very much afraid , that Satan hath Cast his own self-Reason , without Divine Light , into such a Prison , and Captivated him with such a Snare , out of which it will be hard to break forth , and without the Divine Light cannot at all be done . 10. But now seeing it is apparent , that not only he but others also are encumbred and perplexed with the purpose or Predestination and Election of God , and doe thus represent the Omnipotence of God after such a manner , wherein they goe on in ignorance very confusedly , and understand Nothing of Gods Will to Good and Evill , much lesse doe they know what God is , from whence horrible Opinions are concluded of , and yet this Man in such confused Reason so shamelesly entendeth to disgrace and suppresse my Writings which yet have a far deeper Ground , then he ever understood ; therefore it shall be a little signified to him , to try whether he or another will thereby become seeing in God. 11. Not with entent to contemne but to instruct out of my Talent which is given to me of God : For men know very well that I am no Doctor from the Schoole of this World , if it were not given to me I should not understand it . 12. And though I did not so highly seek , yet it hath been given to me without my knowledge : I sought only the fountain of Christ , and understood Nothing of the Mystery what THAT was ; but now it is also afforded me as a Favour , to see the Substance of All Substances ; in which without the Light of God I should indeed be Blinde . 13. But seeing the Man with his Pamphlet annexed so my Writings , understandeth nothing at all of the Mystery of the Substance of all Substances , much lesse the Principles to the C●nter in the Principle ; and yet undertaketh to reprove my Writing , also with a strange understanding quite Contrary to my sence or meaning , and perverteth my Sence or Thoughts into a strange and very foolish understanding , only to bring sorth his conceits under such a semblance , which neither consisteth with the Ground of the Holy Scripture , nor with the Light of Nature ; therefore I am as it were necessitated to wash the Dirt from my sence and apprehension . 14. Seeing he begins so artificially , and drags the Scripture by the haire of the Head to it , that it must serve him as he will have it , let the Ground and Corner-Stone be where it will , whether there be such an understanding in the alledged Termes or Texts or No , only that he may bring Scripture and Letters , and exchange words with words , and thereby cloake his Erroneous meaning with such a semblance , so he doth but bring Scripture for it : and though many times in my Writings I handle not just that very Matter , that he would answer with Scripture , but bring clean another Meaning ; and that he perverts my sence to the quite Contrary , and thereby would make it suspected : therefore I will a little summarily and briefly answer him to his aspersed Objections ; Not in that Manner as to Contend with him ; but for those to consider of that read my Writings . 15. For a true Christian hath no Contention with any Man , about Religion ; he that contendeth about words , and despiseth his Brother , is blinde , and * hath not the Faith. 16. For FAITH , is not a Historicall conceit , but a right Life , the Spirit of God must be generated in the Center through the Principle of the Soul , and spring up in the Mystery of the Minde , and therein Rule and Shine , it must be Mans Will and Deed , yes , it must be his inward Life and understanding , and Man must be resigned into if , else there is no right Faith or Divine understanding in a Man , but only Fables and Babel , Contention and Clamour , to teare and rend , about the Husk and not enjoy the Kernell . 17. Therefore I say now ; Is Gods Spirit in my scorner ? why then is he a Scorner and Contender ? Hath he the Faith , why then doth he despise Christs Children and Members , whose Christianity is earnest and Sincere ? Christ said ; † Love one another , thereby Men shall know that ye are my Disciples ; Also , * Doe ye not judge , those that are within , God will judge those that are without ; Is he in the Spirit of Christ ? why then doth he despise the Spirit of Christ ? Or is Christ become at Odds with himself ? 18. O deare Sirs and Brethren , take it into consideration , and look upon the holy Scriptures rightly in the Spirit of Christ , and then ye will finde that a right true Christian hath contention with no man ; for † His Conversation is in Heaven , as Saint Paul saith : from whence he continually expecteth the Saviour Christ , that * Gods Kingdome in him may come and Gods Will in him be done ; † Christ is come to seek and to save that which is lost , what should then the Spirit of Christ in the Converted Man , will , otherwise ? An Admonition , also what the First Principle or the Dark World , is ; and how , the Fire is not the First Principle . 19. DEare Sirs and Brethren , I tell you in good will and faithfulnesse , as I have obtained Grace in the Spirit of Christ , * that a Divine Spirit dwelleth in no contemning and scorning derision or disgrace : but goe out from that , and tread the Contention in the Minde , underfoote , account it as Dung. 20. And seek the Life of God in Christ with earnestnesse , when you get that , you need no other Master to teach you , the Spirit of God will well teach you , lead you and drive you , yea he will teach WITHIN you : For it is written , † They shall all be taught of God : and Christ saith ; * The Holy Spirit shall receive of Mine , and make it knowne to you within you . 21. All outward Teaching , doth not lay fast hold in Man , unlesse Man cast his desirous will thereinto , how will it then take hold in the scorner , who bringeth an Envious opposition against the Spirit of Christ . 22. Deare Sirs and Brethren , doe but see and consider him , what the poor blinde Man in his Pride and State sets before him , he reproves that which he knoweth nothing of , and that which he hath no apprehension of , which I very much Lament that the Man runneth on thus without any Ground . 23. He begins to reprove , that I have written concerning the Great MYSTERY of the Eternall Nature , out of which the Third Principle , viz : the Outward World , with the Starres and Elements are become generated and Created , and yet bringeth nothing to Light , that Men may see , that he understandeth somewhat of the Ground , and Center ; he saith , The Word and the Wisdome of CHRIST , are the Mystery , viz : the Outpoured Glance of his Glory , in which every thing is Created ; who is it now that striveth with him about that , that † all things are created by God through his Wisdome ; I have in all my Writings written so ; and it needs not his Glosse or Exposition at all . 24. Only the Question is , out of what God hath Created them ; If he will say , that Evill , as also Earth and Stone , also all venomous or poysonous Creatures , and particularly SINNE , are generated out of the outpoured Glance or Lustre of his Wisdome ; then he speaketh as a blinde Man of Colours , which he hath never seene . 25. But , that he brings forth such a sad and miserable meaning , Men see , sufficiently , in that which he writes concerning the Will and Election of God , and so thrusts all into Gods Predestination , and drags the Scripture by the Haire of the Head to it , quite contrary to the Meaning of the Scripture : Oh that the Confused Man might come so farre , as first to learne to understand the Center of the Eternall Nature , and of all things or Substances , before he speak of the Great Mystery of all things or Substances and reprove those to whom the same is revealed or manifested from God. 26. If he will now put it so , that all things were in the Great Mystery of God ; then he must distinguish the Word of Love , and the Eternall Name of God ; from Gods Anger and fierce Wrath , in which he calleth himself * a Consuming Fire . 27. If he will say , that the Consuming Fire is Gods Wisdome and Love , then he will say , that Hell is Heaven , and that the Heaven , wherein Gods Majesty shineth , is the Darknesse ; If he will not admit , that the Center to the Fire of God , is an Eternall Darknesse , whereinto the Devill plunged himself , when he despised Gods Meeknesse . 28. If now this outward World with all things or Substances therein , is become generated only out of the Word of Love , out of the Holy Name of God , out of the Wisdome ; why it is then called , and is , Evill and Good , and moreover , a vale of Misery , full of anxiety and Toyle ? why then did God † Curse it for the sake of One Sinne ? 29. If it be the Mysterie of the Wisdome , why is it then without Divine Understanding ; but if it be not that , as he also doth not determine ; then I ask , what kinde of Mystery is THAT out of which it became Created , that it is Good and Evill whether is it an inceptive or beginning Mystery or an Eternall one , seeing the blinde Man will know Nothing of the Eternall Nature , and knoweth not nor will not distinguish the Cleere Deity from the fierce Wrath of God and the Eternall Nature : whereas he hath a true similitude of this in Fire and Light , and in whatsoever thing out of which the Fire burneth , if he did but see . 30. If he will not admit , that before the time of this World , there hath been a Mystery in the Eternall Nature , in which the Eternall Nature from Eternity in Eternity continually Originateth , wherein Gods Anger and fierce Wrath from Eternity becometh generated , wherein the fierce Wrathfull hard and Stern Property hath Generated Darknesse and a Mist or Cloud or Vapour ; and yet hath been like no Mist , but the fierce wrathfull Spirit hath had such a property , wherein all Evill is understood ; as also the sterne Earth ; Then let him tell me , out of what THAT is proceeded ; and tell me further , how the Life can subsist without the Fires property ; and whence the Fires Property Originateth . 31. Let him shew me another Center , then I have shewne him in the book of the Three Principles , as also in the Book of the Threefold Life of Man , and yet much more , deeply and fundamentally , in the Book of The Sin Poynts , of the Great Mysterie of the Substance of all Substances , concerning the Thr●● Worlds ; how they stand one in another as ONE , and how they Eternally support themselves , and each is the Cause of the Other , so that in the Great Mysterie there is nothing Evill , nor any thing without a Cause . 32. Let him first come into the Schoole , and learn the A , B , C , before he call himself Master , it is not to goe upon strange Feet , if one will speak of the Mysterie , to furnish or adorne himself with strange Masters or Artists , but to understand it himself ; himself to have the Spirit of understanding , or else to leave the Mysterie undefiled , and let those speak and write of it , to whom God hath manifested or revealed it . 33. His Tattle which he driveth on , with his drawing the Holy Scripture to it , taketh or reacheth not my sense and understanding at all : The Children of God speak in their apprehension and Gifts , not out of the Mouth of others , but their own , and I speak also not out of the Mouth of others , but out of my own : but out of One spirit we all speak , every one out of his own Gift ; what doth that availe the unintelligent , to whom the Mystery of God is not intrusted ? why doth he reprove us all before he rightly understandeth one of them . 34. Learne first to understand the Center of the Eternall Nature , and how to distinguish the Cleere or bright Deity from Nature , and learne how the Deity revealeth or manifesteth it self through Nature , and Learn what Gods Wisdome is , how it is the out spoken Substance of the Deity ; and what the Divine-Life is , and then what the Nature-Life is ; also what a Principle is ; e're he wittily subtillizeth : Let him first learne beforehand , what the Eternall Tincture is , and what the One Element is ; also what Paradise , and Heaven , are , what Evill and Good are ; Let him first goe into the Schoole of Pentecost ; that he may attaine that Spirit , in which only there is understanding . 35. But he must first * become a Fool , and then come to be Nothing , as the World supposeth , if he will attain the Spirit of the Mysterie , that God may be his Will and Deed , and then let him come , and I will speak with him of the Mystery , else let him leave my apprehension unreproved . 36. If he be a Christian let him Live in Love towards a Christian , and rejoyce in the Gifts , which God giveth us one among another ; why doth he brag and reproach so much , that sheweth him to be a Proud Man , let him deal Meekly , and I will meet him meekly ; if he understand any thing according to his Gifts , let him praise God , and not contemne that , which God giveth to another , if he can not endure to read it , let him leave it for those whom God hath called thereunto , to whom HE will reveale or manifest it . 37. Is not that a wonderfull thing ; that he will reprove the Three Principles , and understandeth not out of what Center and understanding the Spirit speaketh : he will begin the first Principle with the Fire , where then remaineth the Center out of which the Fire originateth ? 38. Let him tell me , how the Eternall Nothing introduceth it selfe from Eternity in Eternity , into an Eternall Center , and how the Eternall Nature from Eternity continually generateth it self ; whereby the Eternall Will , which is called God , manifesteth or revealeth it self from Eternity . 39. With this his half-mute , Description , he will not bring me into it ; but in My Book of the Six Points he will well find it , let him read that ; it is like , he will become seeing , if he but seek and begin aright . 40. When I write of Three Principles , then I understand Three Worlds , as First , the Center to Nature , the Dark World , in which the Fire , or the sharpnesse of the sterne Might originateth from Eternity , the Form to the Fire-Life , in which property Gods fierce Wrath and Anger also the hellish Fire is understood : from whence the Nature-Life Originateth , which is not called God , and though indeed it is Gods , yet it attaineth not the Name and Divine source or quality in its own Essence , as Saint John Witnesseth , Chap. 1. Vers . 5. Where he saith ; The Light shineth in the Darknesse , and the Darknesse hath not comprehended it , and this sheweth it self also in the Outward World , how the Light shineth or giveth Light in the Darknesse . 41. Now if the Fire be the First Principle , as he saith ; then let him tell me , whether the Darknesse cometh out of the Fire , or whether the Fire maketh Darknesse ; Also what that is which Maketh Darknesse ; and how all this thus generateth it selfe from Eternity in Eternity . 42. I suppose here , my Pamphlet Maker , will remain Mute , he will indeed be silent concerning it , unlesse he goe with Me into the School : but he should first put off the Click of Pride ; else this Schoolmaster will not receive him , he will have Children at School , which look and trust upon him : Not Lords . 43. When I write of three Principles , then I write of Three Worlds , of Three Eternall Beginnings , how they generate themselves . 44. I understand with or by the Principles , Not the Chaos , the Eye of the Aether , which dwelleth without Ground or Place in it self , but I understand , How the Eye of the Aether Manifesteth or Revealeth it self , through and with the Principles , and introduceth it self into Power Might Shining Glance and Glory , viz ; with Desire and Lust or Longing Delight ; where , in the Desire the first shutting in , is effected , which is a Darknesse , where the Desire is the first Center to Nature , which introduceth it self into the source or quality , into the perceptibility and perception , even into the Fire , viz : into the fourth Form , as is sufficiently Described in our Books , viz : of the Three Principles , also of the Threefold Life , also in the Second Booke of the Becoming Man or Incarnation of Christ , concerning Christs Suffering and Dying , and yet higher in the Six Poynts : to which Books I refer the Reader , and so in this Part , which the blind Man opposeth , it is not here expressed at Large . 45. Now if Gods Fire , which generateth the Glance or Lustre of the Majesty , be the first Principle ; and yet in the Darknesse , the source quality or Torment and Pain , and moreover the sterne Life , is generated , and also the Fire it self Originateth out of the Darknesse , viz : out of the sharpnesse , with the aspect or appearance of the Liberty in the Lust or Longing out of the Chaos ; then tell me now my Opponent , whether the Dark World be a Principle , or whether He or I be blind in the Mystery . 46. I know also very well that the Fire is a source or quality of Every Life , but I say that the Root of the Fire is Dark ; and that the Dark world is not called God , for it is an Enimicitious quality in it self ; a Cause of Nature . 47. Indeed it is Gods , and God who manifesteth himself , through the Dark World with the Fire , in the Light of the Majesty , is its Lord , for it becometh generated in the Desire of the Chaos , out of the Abysse in the Nothing , and in the Desire introduced into Darknesse , but the Lust or Longing Delight , of the Chaos , to the Revelation , taketh only thus its Sharpnesse and Fires Might to it self , and yet bringeth it self againe through the Dying in the Fire , wherein the Darknesse dyeth , understand the Darknesses substantrality , forth through the Fire into the Light , and maketh another or Second Principle , of another source or quality , viz : Joy Meeknesse and Love-Desire . 48. Thus the Dark-source or quality-Spirit , remaineth to be in it self an anguish and Paine , and is called Gods Anger and fierce wrath , and the kindled Fire in the Fourth Form at the Center , is called a Consuming Fire , whence God calleth himself an angry , Zealous or Jealous , fierce wrathfull , God. 49. And here understand Death and Dying , as also Gods Holy Kingdome , also his Anger or Kingdome of Hell ; viz : the Darknesse is the Eternall Hell or Hole wherein Lucifer Batheth himself , and into which the wicked Soul goeth ; and the fierce wrath to the Fire-Life is the right hellish Fire-life therein , and yet there is no farre distance from God , but a Principle only severeth them . 50. As we see a Similitude of this , in Fire and Light , where the Dark Matter in the Fire , Dyeth , and the Light shineth out of that which dyeth , and dwelleth in the Fire , and the Fire comprehendeth it NOT. 51. Also the Light is not of the Fires Essence quality source or Torment , for the Light giveth Meeknesse and an amiable * thing or Substance viz : out of that which before was a Dead Dark Substance , a Water and herein lyeth Mysterium Magnum the Great Mystery : My Dear Pamphlet-Maker , seek and you will find , knock and it will be opened unto you . 52. Your Conceit is a Dead understanding , as to the Mystery , if you be taught of God , then goe with me to the Center , and then I will shew it you in all the things of this World , yes in your very SELF : I will have nothing excepted ; wherein I will not shew you the Similitude of the Three Principles : Forbear your reproaching and become a Child , then it will be shewen you ; but I will not cast the Pearle under your Feet , know that , nor under None . 53. I have my knowledge and skill not from Conceit or Opinions as you have , but I have a living skill or knowledge in the visibility & Experience or perceptibility : I need no Doctor from the Schools of this World about it , for I have not learned it from them , but from Gods Spirit ; therefore I am not afraid of your Clamour and Scorne . Of a right Christian . And of the Divine Wisdome the Eternall Virgin that is no Genetrix . 54. DEare Sirs and Brethren in Christ , I pray be Schollers of Gods Wisdome , let none say of Himself , I understand it , we know nothing concerning God , what HE is ; but Gods Spirit must become the knowing in US , else our knowing is but Fiction , a continuall Confusednesse , a * continuall Learning and understanding nothing in the Ground of the Center . 55. What is it for me to speak much of the Wisdome out of the Scripture , and could repeat the Bible † without Book , and understood nothing of what the Wise Men have spoken , and out of what Spirit and knowledge ; if also I have not the same Spirit which they had , HOW then shall I understand them . 56. To such knowledge belongeth not Conceits , and to collect together a heap or abundance of Texts to his purpose ; THAT no Holy Man , or wise Man , hath done ; but a living Spirit out of God can See the Mystery , and converse in its own knowledge . 57. Gods Spirit must be IN the Reason , if Reason will see God ; there belongeth an humble resigned heart to it , not a Scorner in Reason ; where Reason boasteth it self to be enlightened , that is only a Sydereall or Starry Enlightening , to be so * sharp witted . 58. If any be a Child of God , then let him seek his Brother in the Love of God , and then I can trust him , but while he is a Scorner , he hath put on the Devills Vizard and Hood , and goeth about in Pride , he is no Christian , but a Mouth or Lip-Christian and Consufed Babel : as indeed such Books of Controversie or Contention and Hypocrisie are ALL Babel . 59. Let one shew another the Way of God , in Love , Humility , and in the Fear of God , as becometh the Children of God , then such Contemning would not exist in the World , whereby the simple Layick is seduced ; and totally ignorant of the Cause , falleth on in reproach and Contempt , against his Brother who is not of his Opinion or Sect of Religion ; and yet One in a Religion , which without Gods Spirit and Power , is but a conceit and Opinion , is as blinde as the other . 60. For the true Religion standeth not alone , in outward Words , in appearance or shew , but in Living active power , that one desireth from the Ground of his Heart , to performe to another what he knoweth he ought to doe . 61. It must come into deed , else it is but a Coloured or Painted faith a Historicall Babel ; where Gods Spirit is not , there is no Faith ; also no Christian ; but where that is , there it worketh cleere works of Love , he teacheth and reproveth Meekly , he is not puffed up and Scornfull ; as my Opponent . 62. He will needs write out the Ground of the divine Wisdome , & scorn my Explanation , which I have spoken from the Center , & Confirm himself with the Collected Texts of Scripture , & despiseth that which I have Written : That the Wisdom is a Virgin without Generating , that she is NO Genetrix , but that the Spirit of God is her Life and Generating , which Revealeth or Manifesteth in her the Divine Wonder ; and he will set that which is better in the stead thereof . 63. He saith , the Wisdome suffereth and Generateth ; and he collecteth a heap of Texts for proof : Who now is at odds with him in this : Not I : I say the same ; and he writeth but my words , but understandeth not my Sense or Thoughts , he is at Odds with himself . 64. I speak out of the Center , and he from the Substance that is Generated , I understand , that the Wisdome is not the Center or the Opener , but Gods Spirit is that ; I understand thus , to speak in a Similitude , that as the Soul in the Body , manifesteth or revealeth it self , through the Essence of the Flesh ; and that the Flesh had not the Might or strength if there were not a living Spirit in it : so also Gods Wisdome is the Out-spoken Substance , where through , the Power and the Spirit of God manifesteth or revealeth it self in Forms , understand in Divine Forms and Shapes in the Wonders . 65. It generateth or beareth indeed , but it is not the Divine Principle or the Center of the Genetrix , but the Mother wherein the Father Worketh . 66. And therefore I call it a Virgin , because it is the Modest Chastity and purity of God , and carrieth no Desire backward to the Fire ; but its longing pleasure or Lust of Delight goeth forward with or in the Revelation or Manifestation of the Deity . 67. She could generate Nothing if the Spirit of God did not work in her , and therefore she is NO Genetrix , but the Looking-Glasse of the Deity , the Spirit of God generateth in her ; he is her Life , she is his Chist , Cabinet , or Body ; she is the Holy Spirits Corporeity , in her lye the Colours of the Vertue , for she is the Out-spoken Substance , which the Father comprehendeth out of the Chaos , that is out of himself without besides beyond or before Nature in the Nothing ; and bringeth the same forth with the desire to Nature , through the Eternall Nature , through the first Principle , through the Fire of his Might , into the Second Principle , in the Divine Power , into the Light of the Majesty . 68. It is that which the Father , from Eternity in Eternity continually re-comprehendeth , which the Father who is a Fire and Light , introduceth into his Fire-Life , to the Center of his Heart . 69. She is the highest Substantiality of the Deity ; without her God would not be Manifested or Revealed , but would be only a Will , but through the Wisdome he bringeth himself into Substance , so that he is Manifested or Revealed to himself . 70. And therefore I call her a Virgin , being she is in the Marriage with God : so that she generateth without a Fire-life , for in her the Light or the right Divine Life , Manifesteth or Revealeth it self , she is a Virgin of the Modest Chastity and purity of God , and yet is in the Marriage with God. 71. Thou suttle prudent School or Vniversity from the Constellation , if thou didst here understand the Ground , thou wouldst NEED NO Books more , ALL lyeth herein , the Stone of the Wise Men , or Philosophers STONE , lyeth in this place , but first put off your rough Garment , and then you will see it . Of the Third Principle , which is the Bride of God : and how the Spirit of God is no Principle and yet is a Principle . 72. NOw when I speak of the Third Principle , I understand the Outward World : Then saith my Opponent , God hath made it through his Wisdome , and proveth it by Scripture ; and I say so to ; but I proceed not mutely , I say out of what ; for God hath given me the knowledge ; It is Not I my self that know it , but God knoweth it IN Me. 73. The Wisdome is his Bride , and the Children of Christ , are in Christ in the Wisdome also Gods Bride : Now then if Christs Spirit dwelleth in Christs Children , and if Christs Children be Branches on his Vine , and one Body with him also one Spirit ; whose now is the knowledg is it Mine or Gods ? should I then not know in the Spirit of Christ , out of what this World is Created , if he dwelleth in me , which hath created it , should HE not know it . 74. Therefore now I submit and will know nothing , so far as I am self , viz : in that part from the outward World , that he may know in me , what he will. I am not the Genetrix in the knowing , but my Spirit is his Wife or 〈…〉 which he generateth the knowing , according to the Measure 〈…〉 . 75. As the Eterna●● Wisdome is the Body of God , and he generateth therein what he will ; then now if he generateth , it is not I that doe it , but he in me , I am as Dead in the generating of the knowledg , and he is my Life , and indeed I have neither sought it or learned it : he inclineth himself to my Minehood , and my Ihood inclineth it self up into him . 76. But now I am Dead , and understand Nothing , but he is my understanding , therefore I say , I live in God , and God in me , and so I teach and write of him , Dear Brethren , and otherwise I know Nothing 77. Bear with my folly a little I pray , in that which I tell you , not for my own boasting , but for your Learning and knowledge , that you may know , whom you scorne and despise when you deride me , I will not hide it from you , but mean it heartily . 78. I have written of Three Principles , which are known in Me , but weakly , as a Scholler which goeth to School , so it hath gone with me . 79 , My Opponent writeth of Four Principles , and calleth the Spirit of God a Principle also , according to his meaning , though I bring no Controversie into HIS meaning about it , he may make Ten , for the Wisdome hath neither Limit nor Ground , but he neither understandeth my meaning nor his own . 80. Let him tell me , How the Holy Spirit is a Principle ; or what doth he understand by a Principle ? will he make the Cleere Bright Deity to be a Principle ? which is Eternall without ground and Beginning , which dwelleth in the Nothing , also possesseth nothing but only it self ? I can not speak so of the Principles ; but I speak of the Three Worlds ; in and with which the Incomprehensible Deity manifesteth or revealeth it self . 81. One of them ; with or by the wrought power in the Desire to the Eternall Nature , viz : with the Spirit of the Dark source or quality , through which the Will of the still Eternity sharpeneth it self , and brings it self in the Fire through the Light , and so the sharpnesse remaineth Eternally only in it self , and yet in the still Will of the Meeknesse thus receiveth a Cause , in the sharpnesse , to the Kingdome of Joy , and yet also remaineth not Essentially standing , with the Spirit , in the fierce wrathfull sharpnesse . 82. But the Root is a Darknesse , and the Spirit goeth forth out of the Chaos through the Root through the Fire in the Fathers Property , through the Second Center of the Love and Kingdome of Joy into the Light. 83. Now therefore that very SPIRIT which is the Life of all in every Substance or Thing according to its property , is NO Principle ; but according to the Eternall Nature of the fierce wrathfulnesse , it is a Principle . 84. Thus also the Second Principle , subsists with or by the Divine World , viz : where the Divine Power with 〈◊〉 of the Majesty is poured forth , which is justly accounted 〈…〉 THREE Persons . 85. But the Principle in the Fire , is to 〈…〉 , where the Dying is , and out of the Dying another Life 〈◊〉 , viz : out of the Fire a Light , and yet there is no dying , but a consuming source quality or Torment , and out of the Source Quality or Torment , the high triumphing Spirit existeth ; where then , Gods Love-Will , and Anger-Will , severeth it self into two Worlds , viz : into Light and Darknesse , and he is called God according to the Light , and according to the poured-out vertue or power of his Wisdome . 86. But the Eternall Divine Originall , is not in the Eternall Nature ; the Will to Nature is sooner , and THAT Will is the Chaos , wherein all lyeth , and the Spirit existeth out of that , and Manifesteth or revealeth it self with or by , Light and Darknesse , Therefore I call not the Spirit of God , a Principle : for it is without or besides all Beginnings , yet with the Eternall Beginnings , manifested or revealed with God in Trinity , though the Ternary also is in the Chaos : as is expressed in the Book of the Six Poynts . Wherefore the Outward World is a Principle of its own ; its Model is Eternall . 87. NOw when I Write of the Third Principle , then I also say , that God hath created all things through his Wisdome , but out of the Spirit which is called God , this World is NOT Created ; for it is called Evill and Good , and a Murthering Den of the Devill . 88. Also it is not generated out of the Divine Wisdome , but by or through the Wisdome ; the Wisdome is Not the Matter of this World , else I must call a Stone Gods Wisdome ; and Sinne also ; but it is generated out of the two Eternall Principles , of both Worlds Substantiality , viz : out of the desires of BOTH . 89. God the Father who is ALL , hath moved himselfe with the Creation of this World , that is , in the Formes of both Worlds , of both Natures , and hath created Angells , understand out of the Spirit of the Eternall Natures . 90. For , if a Spirit be to subsist , in the kingdome of Joy , then it must have the Center in it selfe , out of which the Joy Originateth , viz : the Center to the Dark World , which is the sharp might , else it would be a stillnesse , without Moving . 91. Therefore , when Lucifer contemned the Light , he remained in that part of the Darknesse ; for his Will went out from the Light , and would domineere in the Fires Might , whereby he angred God according to the Fires property , that is , in the Principle in the Fires property . 92. Thus I say , the Outward World is a Principle , that it hath a Life of its own , generated out-of both the inward Spirituall Worlds , viz : a Revelation or Manifestation of the First and Second Principle , a Model or Similitude of the Eternall Nature , comprized in the desire of the Eternall Nature , and Manifested with a Beginning , and included in a Time , which with the End goeth againe into the Eternity . 93. This Model or Time hath stood in Gods Wisdome ; which the Wisdome hath manifested through TWO Spirituall WORLDS , with the Moving of the Eternall Father , and that which is Revealed or Manifested , goeth out of both Eternall Principles , viz : out of the Light and Dark World ; and thus † the Light moveth in the Darknesse , and the Darknesse comprehendeth it not . 94. And herein lyeth the Drawing to Evill and Good , and here is that which the Scripture saith concerning the Will of Man ; * To which you give your selves as servants in Obedience , either to the Light of God , or to the Darknesse in the Anger of God , to that you are servant , and into that you goe , to which you are obedient , of THAT you are led and drawne , also Elected for children ; they are BOTH Gods , but the Light is only called God or Good. How the Soul is out of all the Three-Worlds , of its Might and Free-will ; of the drawing of the Father ; and what is called to Beleeve above Reason . 95. MY Opponent writeth , that the Soul of Man , is inbreathed into Man , out of the Mouth of God , and I have no Strife about that , and it needeth no Glosse : But I speak not blindly as he doth ; I say , out of the totall Wonder of God , out of the Center , out of the Will to the Eternall Nature , that is , out of the Chaos , and out of the Eternall Nature , that is , out of the two Eternall Principles , out of Darknesse , Fire , and Light , a totall Image and Similitude of the totall Deity of the Substance of all Substances . 96. And I say , that the Spirit of God , hath inbreathed it selfe , according to all the Three Worlds properties , for it is the Life and the Spirit of all Substances , in every Substance according to its property . 97. For , before the times of this World , there was Nothing , no Life without him : but it is as the Scripture faith ; † With the Holy thou art Holy , and with the perverse thou art perverse . 98. In the Holy or Saints he is the Divine Kingdome of Joy ; and the Divine Life ; but with those , which incline their will into Gods Anger in the Darknesse , he is Gods Anger-Spirit . 99. Indeed God himselfe is ALL ; for from him all is proceeded ; why then doe we longer Contend so much about God , let us strive after that which is Best , after Love , then we become Children of Gods Love. 100. Why will you * Deny Man Free-Will ? surely his Soul is created out of the highest Omnipotence of God , and hath Divine might or strength , if it entereth into the Love of God ; as Christ teacheth us ; † That we should not only doe such Wonders or Miracles as he did with the Fig-Tree , but much greater ; if we had but Faith , then we could with one word , cast the Mountaines into the Sea. 101. He hath indeed told us he would give us Faith ; for he said ; My Father will give the Holy Spirit to them that ask him for it ; his words Must be true , and whosoever speaketh against them , are Lyars : Moreover , he saith ; † He was come to call Sinners to Repentance , and not the Righteous . 102. What folly is it to make or set and impose Election upon Man , and take away his Free-Will : hath not the poor Sinner Free-Will ; that he CAN Come ? Why then doth Christ * call them to himself ? Math : 11. 103. You say with the Scripture , † There can none come to him , unlesse the Father Draw him : very right , I say so too : * It lyeth not in our doing willing or running ; but in Gods Mercy ; He draweth whom he will , and hardeneth whom he will ; it is all right ; but you are Blinde ; and understand it not aright . 104. If it lay in Man , then did Salvation stand in Mans strength or might , to become saved through an Opinion ; as , or how , he will , and though likely , the old Evill Man which dyed in Adam , continue . 105. Therefore , † when we dyed in Adam , then we lost the own selfe 〈◊〉 , and lay in Gods Mercy : and it was instantly said ; * You must become borne of God againe , if you would see God. 106. Now at present after the Fall ; we have no power as to the kingdome of Heaven , to meddle with it : but if we obtaine the Spirit of Christ , which hath of Grace generated it selfe againe in our Souls , then † the kingdome of Heaven suffereth violence , and the violent snatch it to themselves . 107. It is not in our ability , that we snatch it to our selves , but the ability is Gods , who hath introduced it againe through Christ into us ; we cannot take it with force and own-selfe Right , but of Grace it is promised to be bestowed . 108. Now it lyeth not in that we hunt after it in own selfe-reason , and willing to take it ; but it lyeth in this ; that we cast our selves againe into the Bosome ; viz : into the Becoming Man or Incarnation of Christ ; viz : into our New Mothers Body or Womb ; viz : into a New Becoming Man or Incarnation : that we with our Will be in the Obedience of Christs Will , that we become Nothing ; viz : nakedly and barely a glimps or Seed of a Will , that Christ became our Will , and his Becoming Man or Incarnation be our Becoming Man or Incarnation , his New-Birth out of God and Man , our Birth out of God and Man ; his slaying of the Anger of God in the Center of the Soul ; our slaying , his Resurrection our Resurrection ; his Eternall Divine Life , our Eternall Divine Life ; then it is really so ; that * whosoever cometh to me , viz : into my Becoming Man or Incarnation , that is , into me , him I will not thrust away . Also , † my Lambs are in my hands , none can pluck them away out of them ; and the Father who hath given them to me ; is greater than all ; Land the Father are one . 109. Deare Brethren and Friends , doe but understand the Drawing of the Father aright , it should not so be understood , that God hardeneth any , who desireth to convert from Sinne ; but those who doe not desire that , the * desire standeth in our Will , but the Conversion standeth in Gods Mercy . 110. But now he hath promised the Mercy out of Grace , to the desiring Will : for he saith ; † Turne to me , then will I turne my selfe to you ; Also , * Knock , and then it will be opened unto you , seek and then you will finde , ask and then you will receive : What sonne is there that asketh his father for an Egge , and he giveth him a Scorpion : Can ye that are Evill , give good gifts to your Children , how much More my heavenly Father . 111. † Wilt thou now say , God hardeneth thy Heart and Will , that thou canst not ask ? prove that out of Scripture ; or wilt thou say , thou canst not beleeve ? that is also NOT true . 112. Canst thou not beleeve ? then cast all thy Sinnes into the becoming Man or Incarnation of Christ , into his Spirit , and be in him as Dead ; † let HIM in THEE beleeve , how or as he will ; why dost thou long take care or perplex thy selfe about strong Faith which overthroweth Mountaines , it standeth not in thy power , to beleeve SO. 113. Only take care about a true earnest sincere Will , goe out from Sinne , and strive against Sinne in Flesh and Bloud , desire it no more , become its Enemy , have Enmity against it , let God make of thee and beleeve in thee , as strongly , as he will : depend on God , and wrestle with him , as Jacob did the whole night , who then said ; * I will not let thee Goe unlesse thou blesse me ; and David said , † Though it continue all the Day , and in the Night , and againe till the Morning ; yet my heart shall not give over . 114. This is really , to beleeve above all Reason , when the Heart receiveth no Comfort , and yet dependeth on God ; and saith in the Will ; LORD , LORD , I will not leave thee , whether thou cast me into Heaven or Hell , I will not forsake thee ; for thou art mine and I am thine : I will be Nothing in thee , make of me what thou wilt . 115. Deare Brethren , observe it well , * This storme and force , at last breaketh Heaven and Hell : whereof my Opponent as I understand , in his very lamentable Writings , knoweth nothing at all . 116. He saith , Man should stand still , and expect what God will doe with him , whether he casteth him into Heaven or Hell ; Man cannot prevent or hinder it , it is concluded in Gods predestinate purpose , or Councill ; whether he will cast every One ; O the Most Lamentable Place , and Miserable Faith , God pitty us , that we suffer our selves to be so blinded . 117. If we cannot come to God , why then doth he bid us to Come , Christ indeed saith ; † he came into this world to seek and to save poor sinners ; also , he came to seek that which is Lost ; viz : the poor condemned Sinner , whom God had cleerly drawne into the Darknesse , and firmely included therein , and Chosen him to be a Childe of Darknesse ; the same is Christ come to seek , and to save , and not the Righteous , who is honest or pious beforehand , look upon the Father of the Lost or prodigall Sonne ; how he did with the Swineheard ; who had spent his heavenly Goods , with the Devills Swine . Of the Grosse Errour of Balthasar Tylcken , Concerning the Seed of Adam upon which he buildeth his Election . 118. MY Opponent will make TWO Seeds in Adam , out of which Naturally two sorts of Men become generated from the Mothers Body or Womb , one out of the Seed of the Woman , and the other out of the Seed of the Serpent , therefore God Loved the One , and forsooke or hardened the Other ; and will prove it with Cain and Abel , also with Jacob and Esau : upon which he buildeth the Election . 119. But I tell you Deare Brethren ; if at that time when he wrote such Blasphemy against God and Mankinde , he had been asleep , how happy had the time been : thus he maketh of the Image of God a twofold Image , out of One Seed Two Seeds ; One party he ascribes to the Devill , viz : to the Serpent ; and the Other to the Womans Seed . 120. But I would ask him , Whether Cain and Abel , as also Jacob and Esau , were both conceived from the Seed of Father and Mother ; or whether at the Time , when Cain became conceived , there was in that very Seed in Adam and Eve , out of which he became conceived , a meere fleshly Essence , as he giveth forth ; then must even the Devill have wrought or effected that very Seed in Adam and Eve , for which , God , out of his predestinate purpose hath rejected him ; or let him but tell me , who wrought or effected that same Serpents Seed in Adam and Eve , of which he speaketh : being he will not permit him to be Good and Evill according to the Two Inward Worlds , and so maketh a Totall Seperation . 121. O thou totally blinde lamentable miserable Reason ! be but advised ; The Doore of Grace standeth yet wide open , doe not thus seduce the Children of Christ , * Whom Christ hath purchased with his precious Bloud ; who there saith ; † Come all to me who are heavy laden with sinne ; observe yet the Center , and the Ground of the Will of God , look upon the Center . 122. John saith : * The Light shineth in the Darknesse , and the Darknesse Comprehended it not ; doe you not understand this ? when Adam was in his Innocency , then his Light also shone to him in the Darknesse , and the Darknesse comprehended not his Light ; but when he Imagined after the Darknesse , that is after Evill and Good , then the Evill , quenched out his Light to him ; and the Darknesse became manifested or revealed on him , then the Divine Substantiality dyed to him , understand , the Divine Bodyes , or heavenly Fleshes Substantiality , and the outward Spirits , and the outward Elementary Fleshes Substantiality , awakened or arose ; and gat a beastiall property . 123. Also together in that beastiall property , awakened or arose the Spirit or source or quality of Darknesse , viz : the First Principle in Gods Anger ; and so he dyed to the Angelicall World , viz : to Paradise , and awakened or arose to the Outward World which is Evill and Good , out of the Two Inward Spirituall Worlds . 124. The Dark World should not be manifested on Man ; for the Light , understand the Divine Light , shined in Adam in the Darknesse , and the Darknesse , viz : the first Principle could not Comprehend the Light ; but when Adams Imagination went thereinto , † then the Darknesse Comprehended the Light : and all the Three Principles were stirring and manifested or revealed in Adam . 125. For , Adam would be as God , and know Good and Evill , which God did forbid them ; that they should not Eate of Good and Evill , else they would dye , but the Devill perswaded them , they should become wise thereby ; yes wise Indeed ! so that , when their Eyes became opened , through their Imagination and Earthly Eating , that they knew the outward beastiall property , which became manifested or revealed on them ; * the poor Soul was ashamed and is still ashamed to see the Beastiall Property . 126. The Outward Body on Adam , was indeed before the Fall , but not Manifested or revealed to the Soul , as now at present the Kingdome of Heaven is in us , but to the Soul in its outward Part in this World not Manifested or revealed : A Childe of Christ , liveth at present in this World with the New Birth in Heaven , and the Eye of the averted or Reverse Soul , seeth it not : but the Eye IN Christ seeth it . Why God hated Cain and Esau , and loved Abel and Jacob , and which are those lost sinners that Christ is come to save . 127. DEare Brethren , doe but understand it aright : Cain was not begotten out of a totall Devillish Essence , out of the Serpents Seed , but out of the Essence of all the Three Principles , of all the Three Worlds , for as Adam was after his Fall so also was his Seed . 128. But know this ; when Adam fell , then came the Three Principles together in Adam , into Strife one with another , viz : Gods Anger-Kingdome , Gods Love-Kingdome , and this World Kingdome : Cain was Comprehended in the Anger-Kingdome , and Abel in the Love-Kingdome ; therefore rightly said God of Jacob , * Jacob have I loved , and hated Esau ; thus also it was with Cain and Abel , Cain had comprehended the Anger-Kingdome ; viz : the First Principle in the Essence in the Seed in the Mothers Body or Womb in the Wrestling , and Abel Gods Love , viz : the Second Principle ; And now Cain was of an Evill kinde or Condition , and Abel honest or vertuous . 129. Now , see Deare Brethren ; when Cain and Abel Sacrificed , then God , that is Gods Love and Meeknesse ; viz : the Second Principle , † savoured Abels sacrifice , but Cain's God would not accept : then Cain was in fierce wrath against his brother Abel : there ye see the Strife between the two Eternall Principles , between Love and Anger in both the Brothers in Man ; how the dark fierce wrathfull Kingdome , is become also manifested or revealed in Man ; then said God to Cain , * Why art thou in fierce Wrath ? Is it not so , that when thou art honest or vertuous , thou art accepted , but if not then Sinne resteth before the Doore ; but rule thou over it , and let it not have the authority or preheminency . 130. Here observe : God said Rule over sinne ; let it not have the preheminency or power : Had there not been in Cain , wherewith he could rule over the Evill , then God had not bid him doe it , though likely the Anger in him was mightier or stronger than in Abel ; yet he was not therefore altogether begotten out of the Anger 's Essence , but out of the THREE into ONE : Christ is come to seek and to save that which is Lost , as himselfe saith , and not for the sake of the righteous . 131. Now who are those that are lost , Cain , Ishmael , and all poore Sinners comprehended in the Anger of God ; who were † lost from their Mothers Body or Womb , for their sakes is he become a Man or Incarnate , and calleth them all to him , they should come whosoever will , they should seek , pray , and knock , and he will give them the Holy Spirit ; and if they come there is more joy , at one alone lost Man comprehended in the Anger of God , among the Angells of God in Heaven , than at Ninety and Nine Abels or Jacobs , which need no repentance , which became comprehended in the Love in the wrestling-wheele , in the Center of the Three Principles . 132. God loved Jacob , understand , he was comprehended in the Mothers Body or Womb , in Gods Love , which co-worketh therein , and Esau was hated , for the Anger had comprehended him : But now the hate is not so to be understood , as if God would not have the lost Sinner ; No , but for the sake of the Sinner is God become Man , and Come to call the poor Sinner to Repentance , and to the New Regeneration , out of the Anger in the Soul. 133. And Christ said , thou wouldest Not ; * O Jerusalem , Jerusalem , how oft would I have gathered thy Children together as a Hen gathereth her chickens under her wings , and thou wouldst not ; Also , † How faine would I eate of the Best Grapes ; but I am as a Vine-gatherer that Gleaneth . What the hardening is : And how the Love of God warneth the Sinner : Also how the Love of God is as well Omnipotent to preservation as his Anger is to Destruction . 134. Question . NOw saith Reason , What is THAT Now which Willeth not ? Seeing God calleth the Lost Sinner , and willeth in Christ to have them , and new Generate them ; is that the Fathers Hardening ? Answer . Yes indeed it is his Anger 's hardening ; and the Devills Will ; understand it is the Dark Worlds Will which hardeneth Man , but it cannot doe that TO Death , but as a Dark Night . 135. But what doth Gods Love , viz : the Second Principle ; to that Man ? It complaineth very often IN the Heart , when Man desireth Sinne : and saith commit it not , or doe it not : Gods Anger , will burne in thee ; feare Gods judgement , and it warneth Man of his wicked wayes ; now if he followeth the Free-Will and Converteth : then it is rightly said : To the Honest or vertuous ; that is so long as he is honest or vertuous , the Light must arise or spring up to him out of Darknesse , and then the Light beginneth to shine in the midst in the Darknesse . 136. But if thou sayest ; He cannot convert , it is impossible ; then thou speakest in the Might or Strength of God , and against all that which Christ saith : he came for the sake of lost Man , because he would seek and save him ; should then Gods Anger be greater than his Love ; Christ hath undeniably , broken the hard Death and fierce Anger of God in pieces ; which held us captive in the Center of the Soul , to the bands of the Dark World , viz : of the First Principle , and * made a shew in Triumph of Death in the Soul , on the Crosse , so that the Scripture in the Spirit of Christ saith ; † Death where is thy Sting ? Hell where is thy Victory ? the Snare is broken and we are delivered ; thus singeth the Church of Christ . 137. Dear Brethren , I will ask you ; what Profit is there in all Teaching and Preaching , if GOD doe harden Mans heart , as my Opponent saith ; that he can not understand , and receive it in ; What need Men Preach to the Righteous , who run their Course without it ? But Christ saith , he came for the sake of the poor lost Sinner , and not for the sake of the Righteous , which need not Repentance : Doe you not see , that Christ Drave the Devill out of those that were cleerly already possessed of the Devill ? and received them for Children : Also , Out of Mary Magdalen the great Whore. 138. Though now indeed the Scripture saith : * He hardeneth whom he will , that is meant of the Stubborne arrogant Sinner ; who sinneth against Grace , and doth but ●●arn God under a flattering hypocriticall shew ; he flattereth him with the Mouth , and his Spirit entendeth only falshood and wickednesse , from those he withdraweth himself at the Last , and letteth him goe on in his flattery and hypocrisie ; who will help him , who taketh his own Will in for a helper ; Would he be helped , then must he goe out from his own Will , and be resigned up into God. 139. Then thou sayst ; † God is Omnipotent ; and may he not doe with Mans Will , what he will ; It is he which is Potent in all things ; * Who will Contend with him ? as the Scripture saith ; and my Opponent urgeth that mightily . 140. Hearken my Opponent : you are much too young for that matter : Learn first what God is : What his Will in Evill and Good , is ; thus there is a Chain fixed in Reason ; but know also : that Heaven is against Hell , and Hell against Heaven , the Anger against the Love , the Darknesse against the Light ? What doe you here mean concerning God ; if I should speak after your manner ; that God is Mighty to do all in all things : as indeed it is true : then must I say , that God is ALL , † He is God , He is Heaven and Hell , and is also the Outward World , for * from him , and in him all things Originate : But what doe I effect by such Discourse , which is no Religion ; such a Religion the Devill receiveth into himself , and would be Manifested or Revealed in all things , and be Mighty Potent in all . 141. Then thou sayst : Thus God is at Odds with himself , being he is Evill and Good : O thou Dear Reason , learn the Center here , or stay at Home with thy Teaching and Writing : Behold ! I tell thee this : If there were no Anguish , there would be no Fire ; if there were no Fire , there would be no Light ; if there were no Light , there would be neither Nature nor Substance ; and God would not be Manifested to himself : What now would there be then ? A Nothing : when thou wilt come on to the Center , then thou wilt see it : Concerning this very high Article I referre the Reader to the Book of the † Six Poynts concerning the Three Worlds : there he will see what God is : and what his Will and Omnipotence is , and what is called God. 142. For if his Anger be Omnipotent to destroy , then is his Love also Omnipotent to preserve : if this Contrariety were not , there would be no Life ; and there would be no Good , also no Evill ; For if there were No fierce Wrath , there would be no Moving ; thus the Substance of all Substances is a continuall . Working Desiring and Fulfilling ; the Fire Desireth the Light , that it may get Meeknesse and Substance , for its burning or Life ; and the Light desireth the Fire , else there would be no Light , and it would have neither Power nor Life , and they both Desire the Dark Anguish else the Fire and Light would have NO Root , and all would be a Nothing . 143. Therefore I say unto you now 〈…〉 God 's Love is as Great as his Anger , his Fire is as great as his Light ; and his Darknesse as great as * either of the other ; it is all alike-Eternall without beginning and it beginneth it self from Eternity with or by the Darknesse ; and bringeth it self from Eternity to the Darknesse into the source or quality even into the Fire , and in the rising up of the Fire , is the Eternall Death ; where the Darknesse and the Light seperate themselves , each into a Principle in it self ; and the Light also it self possesseth it self ; One dwelleth in the Other unapprehended by the Other ; there is in Eternity no parting asunder : those that dwell in the Darknesse see not the Light , and those that dwell in the Light see no Darknesse . What God is ; and how without the Darknesse all would be Nothing : and in what Manner Man hath Ability or Strength to goe out of Evill into Good and out of Good into Evill . 144. THen , saith Reason , what is God then : Or who is God , when it is said : God hardeneth Mans Mind ? Behold he is All , but the Light alone is called God , for in the Light is Power or Vertue , Love and Meeknesse or soft gentle Substance ; and in the Fire , horrour Might and Life . 145. Then thou sayst ; thus the Darknesse is a Cause of the Deity ? NO : but God would not be Manifested or Revealed , and there would be no Nature nor Creature without the Darknesse ; neither thick nor thin , or Dense nor Rare , neither Colour nor Vertue . 146. God is indeed without besides or beyond Nature , but without Revelation or Manifestation of any Forme : through the Eternall Nature he Manifesteth or Revealeth himselfe , in Trimity , and with the Wisdome in Wonders , and with the outward Nature Manifesteth or Revealeth the spirituall Worlds : viz : with the Time the Eternity ; but whatsoever hath its beginning out of Time , passeth away with Time , and its Shadow remaineth in Figure according to the property of BOTH the Eternall Worlds : as it wasbefore the Times of the World. 147. Therefore Observe now : † Gods Anger maketh the Dark Mind * full ; and Gods Love maketh the Light Mind full ; † For whosoever hath to them it will be given . 148. But now all standeth in strife : the Light against the Darknesse , and the Life against the Death , and the Death against the Life . 149. But * Man is out of the great Substance of all Substances ; and in him is the Strife ; now if he be Captivated in the Evill or Malice , then he cannot avoyd the Great Evill ; unlesse he fall into Death ; that is into the Nothing , then he is free from the Turba ; or Wrath ; and falleth into Gods Mercy ; for his Will goeth again into that out of which it is Existed in the Creation at First ; viz : into the fore-seeing or Predestination in CHRIST JESU , before the Foundation of the World was laid ; there it is at the Limit and fallen again into the Fiat , and so Christ conceiveth or receiveth it . 150. For , † the Men were Thine , said Christ ; and thou O Father hast given them unto Me : * and I give them the Eternall Life ; Father I will that they be where I am . 151. But whosoever remaineth in that which is his own ; as he is † Born or generated to this World ; he remaineth in that ; as he is apprehended in the Wrestling-Wheele in the Center of the Lifes Springing up : Now therefore it stands FREE for him ; to goe out of the Good into the Evill ; and out of the Evill into the Good. 152. NOT that he hath the Power , to make himself a Child and Heir , that is done out of Grace , but the Maker standeth ready for him , and waiteth for him Every Hour , to Evill and to Good ; Hell desireth him , and Heaven desireth him , both Desires stand ready for him and open in him ; ALL the Time of his Life ; he hath Hell and Heaven in himself ; if he goe with his Will out of God into Reason , in Flesh and Bloud , then is he IN or upon the Ground or Foundation of Hell ; which will when the Light of the SUN extinguisheth , be manifested on him : but if he demerse himself out from fleshly Reason ; in Resignation , into God , then he is IN Heaven ; All lyeth in the Will : Whithersoever the Will entereth , thither Body and Life or Substance must after it ; and THAT , in Man is FREE . 153. Hath Man Might or ability , with his Will , to demerse himself into Gods Anger ; as my Opponent acknowledgeth ; wherefore also not into Gods Love ; * but he cannot Make himself a Child ; he goeth only with the Will into the Matrix , and then the Divine Fiat apprehendeth him , and Maketh him One : Indeed he can not make himself a Devill , the Hellish Fiat according to the Dark Worlds Property Maketh him One , when he doth but give his Will up thereinto . How Balthasar Tylcken is the Devils Advocate : How the Devill doth assault none More with Despaire , then the Children of God ; also Concerning firme Confidence of the Faithfull . 154. MY Opponent saith , The Soul is proceeded out of the Mouth of God , and it is true ; but if it be proceeded out of the Mouth of God , then it is proceeded out of the Divine Omnipotence , why then doth he take away the Free Will from it , It hath Free-Will in Evill and Good ; he speaketh so much , as if I should say ; I can think nothing that is Good , I can never frame any good Will in me , to doe any Good. 155. But the Scripture reproveth him and saith thus ; Say not in thy Heart , if I Sinne , God hath done it ; for the Fift Psalme 5. † Thou art not a God who art pleased with wicked Matters : And in Ezek. 33. * As true as I Live , I will not the Death of a Sinner , but that he Convert and Live. 156. But he saith , God hardeneth him out of his Predestinate purpose , so that he cannot Convert ; who now shall be righteous , the Prophet or my Opponent ? The Scripture answereth thus ; It is much more so , that † God is true and every Man a Lyar. 157. My Opponent sets it down evidently , and giveth it forth to be so understood , that God willed the Fall of Adam ; if the Magicall Paradisicall Birth had not pleased God , else would Gods Majesty not have become manifested or revealed ; if that were true , then God were unrighteous , in that he did forbid Adam to Fat of Evill and Good : why then will God Judge me for it ; and account or impute that for Sinne , if I doe what he willeth to have . 158. But I say , the Devill willed to have it so , that Man should Sinne , and that the Earthly became Manifested or Revealed in Him , of which he is ashamed ; and my Opponent thereby affordeth the Devill a right Advocate , which I verily : Lament , that this Man speaketh even the Devils Words and Will ; and so casteth a Snare of Despaireing , on to Mans Neck ; he giveth so much to be understood ; that Man † cannot be saved , though he would never so fain , unlesse he be Elected to it ; that is assuredly the Devils Doctrine and Word . 159. Where will the Tempted remaine , when the Devill assaulteth him and saith : Despaire , thou art Not Elected of God , he should by that Doctrine Despaire and say , I can doe no more , if God will not have me then thou mayest take me away . 160. And yet he is so Holy , and tickleth also some dissembling Hypocrites , and saith in the Pasquill or Pamphlet , It is a great Comfort to the Children of God , viz : To the Elect , when they find by themselves , that they are Elect Children of God. O how many dissembling Hypocrites would not lye under this Mantle , if Sinne Sleep . 161. O alas , Miserable Doctrine ; O man , open thy Eyes wide and beware ; the Church of Christ singeth ; Wo er ist am besten mit , da will er's nicht entdecken . Where he is most pleas'd with Man , he will not alwayes show it . 162. Whom doth the Devill assault with Despair , but even the Children of God , that they might not be manifested or revealed , and God often hideth himself , that they might cry aloud anxiously to God , for so the Noble Pearl-Tree groweth . 163. He often sheweth himself strange to his Children , so that they can oftentimes fetch no Comfort : as the * Canaanitish Woman , when he likened her to a Dog , only that the Faith and earnestnesse might become greater in the Storme , he letteth the heart even Quake or Tremble , that the Earnest may become great . 164. Now if doubting thus seizeth upon a Man , then with this Man he must Despaire : It standeth written , † God willeth that all Men should be saved . Which now is true ? your Cripled Election or Christs Promise ? 165. The Apostle saith , * It is a precious worthy Word , that JESUS CHRIST , is come into the World , to save all poor Sinners : Who hath now the Right ? I will remaine by the Words of my Saviour , and will beleeve , that † Nothing , whether it be High or Low , whether Power or Principality , whether Hunger , Nakednesse , vengeance , Perils , also No Creature can tear or seperate me from the Love of God which is in Christ JESV . 166. And if all men did say , thou art dainned , and if my Heart also did say it , yet I will not beleeve it , but demerse my self into Christs Sufferings and Death , and let the Death of Christ make of me what it will , if I must be in Death , then will I be in his Death , and in no other ; but seeing his Death , is become an Eternall Life , * therefore I shall well remaine in him , let who so will Elect me there , I Bled or choose my Saviour Christ : my Will shall remaine in him ; though the World in Gods Anger make of the Outward Body what it will ; when I have him ; then I ask not after Pope , Turk , Emporour , Devill , Hell , nor Heaven : he is my Heaven , I will be Dead and a Nothing ; that he may live in Me , and I in him ; and if Body and Soul should break in peeces , yes I will not depart from him ; what now will the Mo●●ion or Proclamation doe to ME ? 167. I have Elected to my self , my Saviour , and he hath Elected me , even before I was , I beleeve NO otherwise , let any Teach or Write what they will ; he that will venture and try it with me shall find it by 〈◊〉 : I am sure it is the right way , therefore I speak and write thereof ; for it is my Passime and I rejoyce that I shall come to this , that I shall be delivered from the † Opponent of the Anger of God. 168. Therefore I say to my Brethren , what the Lord hath said in Me ; whosoever will goe along , lee him come , he that will not , but will look upon many Elections , and expect till the Spirit of God fall upon him and draw him let him stay there till that bosome , if he will not labour and Work with God in his Vineyard , then he hath also no Wages to expect . I know not how to get any thing our of * his Description , that they refresh me , but only Sadnesse and Sorrow of heart , Doubting and Despaire . How Nothing is impossible to Faith. What Gods Drawing is . Why the Wicked Becometh Not Drawn . What a right Christian is : and who becometh hardened by God. 169. MY Opponent in Scorne saith ; Could God Create nothing stedfast ? He likeneth us Men , as to God , to be , as the * Potter and Clay or Lump , is One to the Other : Hearken my Opponent : why then doct thou say , that the Soul is proceeded out of Gods Mouth ; how doth that accord with the Clay and the Potter ? What Man would become a Pot , for a Pots sake ? Or if that were possibles ; Is God become Man for a handfull of Earths sake ? O No , it is an other Manner of Pot , wherein God became Man ; It was also another Pot which brake in Paradise ; look upon † the dry Rod of Aaron which Sprouted and hare Almonds ; ask it what it signifieth , it will tell thee . 170. My Dear Scornes ; thou understandest nothing thereby , where in God is become Man ; much lesse concerning Gods Creation , of the Possibility and Impossibility ; thou sayest only God , God , and knowest not what God in , also thou wilt not know it , only thou sayest ; * A Man can take or receive to himself Nothing in God , unlesse it be given him . 171. † I know also well , that I can doe Nothing in my own Might or strength ; The Faith can doe it : that can receive where there is Nothing : If I cast my Will into Gods Will , then GOD beleeveth in My Will ; and then I can receive , for nothing is Impossible to Faith : I can receive to my self the Becoming Man or Incarnation of Christ ; if My Will , willeth , yet I cannot doe it , but Gods Will in Mine . 172. My Will and Gods Will must be One ; for my Saviour hath told Me he will give the Holy Spirit into my Will , if I but ask him for it : And should not that be true then ? would my Opponent deny me also to Ask ? I can Ask , THAT none On deny . 173. Now Christ hath promised to hear ; and though I find it not instantly in the power or vertue , yet if I ask ; THEN I beleeve that God hath given me his Spirit ; and though my heart and all the World should say cleerly No : yet I will let the Words of Christ be more certaine to me , then all Bablings and Fictions . 174. Am I indeed the day Staffe or Rod of Aarow ? in me lyeth the Drying or withering , through Adam : but if Christ hath introduced his Sap into my withered Flesh and into my Dark Soul again , shall I not take or receive it to my self ? shall I first expect the Drawing ? 175. I know that I can have no Good Thought in me unlesse it be from God ; Now if I would faine be saved , then I know , that very Will is Gods Drawing ; why should I long then expect other drawing , if the Lord calleth in me , and biddeth me turne to him , is not that Drawing ? but , what Man , can say , he is not SO drawne ? Even none at all : God draweth every one . 176. * The evill Man will not follow , he goeth on in a disputable Way , and seeketh Subterfuges or Excuses ; and saith he is Holy ; and his Heart is a Theef , and Covetous , a Murtherour , and moreover a Proud Devill ; he flattereth himself only under Christs Purple Mantle , and tickleth himself with Christs Suffering and Death ; but will not enter thereinto ; and with Christ dye to Sinne and become an Enemy to it , he will only walk upon Roses in sat and Jolly Dayes , and devour the sweat of the Miserable in Pride , for saith he , God draweth me not ; yes thou wilt not : therefore he hardeneth thee , and his Anger draweth thee , also the Devill , whom thou servest . 177. Should God draw thee ? then cast the false or wicked wayes from thee , set thy self as if thou wert to meet an Enemy , where it concerns Body and Life : If the Anger draweth thee and holdeth thee : doe but Defend thy self and thou wilt soon get One that will help thee . 178. Doth the Anger in the Conscience Say ? thou art mine , thou canst not be saved , then say in opposition , I take only CHRISTS Death with me , and doe with me how thou wilt , take that and wrap thy self therein , let Gods Anger and all Devills roar over thee and say and complain against thee what they will , out of these Swadling Cloathes shall no Election pluck THEE whether it be of * God , or the Devill , or Man. 179. But the Wanton Licentious way which men now walk , wherein Men only tickle and comfort the Old Evill wicked One , the Murtherer , the proud stately , Covetous Babylonish Antichrist , with Christs sufferings and Death , he should only be quiet , and fatten himself well , Christ hath satisfied ; if he be marked or noted under Christs Bloud Banner , and Elected ; then he cannot be damned ; this way is totally false or wicked , Murtherous and unrighteous . 180. If thou wilt be a Christian , then thou must be and become conformable to Christs Image , and walke in his Footsteps and with him , suffer persecution , disgrace , and scorne , love the way of Truth and Righteousnesse , doe that which Christ hath taught thee ; not with hypocrisie , to take double or four-fold ; and give a little piece of it to another : No , it must be earnest ; thou shouldst not Esteeme any thing thou hast , as if it were thy own , only ; but consider that thou art only a servant therein , and servest thy Lord in Heaven , therein , thou shouldst dispose of it according to HIS pleasure . 181. Not to suck up the Miserable , and give a little piece thereof to a Beggar : and say I minister indeed to the poore : First , 〈◊〉 them their Sweat , else thou wilt be accursed in all thy Service of God , and be kept back from God. 182. Serve him with Minde and Heart : walke in the Light ; let the scorne of the World , be * the Prints of Christs wounds , to thee ; labour watch and pray , and stand alwayes in care and circumspection against the Devil ; Arme and fortifie thy selfe continually against him ; and consider thou art here a Pilgrim ; and in the Vineyard of Christ ; labour faithfully in the Kingdome of God : all thy Labour followeth after thee ; for Christ said ; † My Father worketh and I work also ; so must thou also , as * a Branch on the Vine work and beare fruit . 183. For a Christian is a Branch on the Tree of JESUS CHRIST , if it will not work and beare fruit , then it † shall be cut off , that it hinder not other Branches , that is it must quite wither and he hardened as to the Life of Christ : these will God harden . Here it is said ; * I harden whom I will ; viz : a Branch that will not bring forth fruit ; to such a one God will not give the Sap of Christ ; It is not said , † God will not be mine ; but thou wilt not be his , and so you are parted . 184. Doest thou say ? God can make of me what he will , he is Omnipotent ; he maketh of thee what thou wilt , his Love is Omnipotent , and also his Anger ; THAT which getteth thee ; holdeth thee ; The wicked is to God a good savour to Death , and the Saint or holy , is so to the Eternall Holy Life : as thou growest , so thou art , such Sap as thou drawest into thy selfe , such Fruit thou bearest . 185. Why doest thou blame God ? God so farre as he is called God , CANNOT will Evill ; for he is Good , there is no Evill Will in Him , but according to his Anger , he desireth Wood or Fewel in his Fire , which is conformable to or fit for the Fire . 186. Therefore rightly saith the Apostle ; † To whom you give your selves for servants in Obedience , his servants you are , whether of Gods Love or Anger : Here the Apostle speaketh of Mans Election , that Man CAN give up himselfe , and be given up : and though indeed of himselfe he cannot take or receive , yet God giveth him the taking or receiving , for he hath promised it him . The abominable Doctrine of Balthasar Tylcken : Admonition not to doubt of Election : Admonition and Warning to Balthasar Tylcken . 187. THe Doctrine of My Opponent is throughout no other ; then this , If God make a Good Tree , then it is so ; that is , if he make one a Christian , then he is so , as if Man need doe nothing in it , he need not work and labour for it , that he may become a Good Tree . 188. Alas ; God 〈◊〉 us , why hath God given us the LAW and Teaching ; and said , thou shalt not doe this , or that ; If he will have Evill : How very shamefully , goeth this Man astray , how very carelesse and negligent , doth he cause Men to be ; Deare Brother , Minde and Consider of this abominable Doctrine ; How he gathereth the Texts of Scripture together , for a false service to God , only that he may prove , that God worketh , both Good and Evill in us . 189. What needs proofe for that I say so too : that Gods Love worketh Good in us , and his Anger , if we give our selves up into it , worketh evill fruit to Damnation : but what doth it avane him , to bring men into such a carelesse negligent way ? He should rather tell them , that they should Repent , as God saith in the Prophets ; * To day when you heare the voyce of the Lord , Harden not you hearts : Let my word enter into your Hearts and Eares . 190. But he saith ; It cannot Enter ; God maketh either a Good or an Evill Tree : this serveth well to all carelesse negligence and wickednesse ; and lastly to Despaire ; that is the end of his Doctrine , you will finde nothing better or more in his Grace Election or Predestination . 191. And I say with good ground , and it is the precious truth ; that if such Doctrine should become embraced or received , then will the World at length become a Murthering Den of Devills : For every one will say ; how can I doe otherwise , then God driveth me , if God will have me to be his childe , he will teach and lead me well enough , but if I be not Elected , why should I long favour the Honest and vertuous ; I will doe as the Devill doth and hate them , and be their Enemy , to his kingdome I belong ; I will steale , rob , murther , and cheate , and deceive the simple : that I may be potent and voluptuous ; there will no other come of it , being God will not draw me , therefore really I must serve God Lucifer ; but if God will have me , he will well draw me from THAT , that I shall not doe it . 192. Alas , be not so Evill and wicked , doe not that , God hath forbidden it , let every one have a care of his own salvation , and † feare the Lord with Trembling ; let no Man despaire ; and say , there is a fast doore upon me , I cannot be saved , for such Thoughts the Devills have , and the Damned in Hell ; If I knew there were but seven Men Elected in our City or scarce two , I would NOT despaire , but beleeve that I were one of them . 193. My Opponent , consider your selfe , for the sake of your Salvation : when you shall appeare before the Judgement of God ; and Christ shall say to the wicked , who in such Doctrine have become , lazy carelesse and negligent , goe * away from me ye Cursed , I was hungry , thirsty , sick , naked , and in Prison , and ye have not ministred unto me , and they shall say , Lord , thou hast not Elected us for children , and drawne us , then will he say , have I not caused my goodnesse to be prelented to you , and caused my Word to be taught , and faithfully called you , and warned you of the false or wicked way ? and they shall say , we have been Taught , that thou hast out of thy predestinate purpose Elected one to the childship or filiation , and hardened the other ; now being that sslandeth in thy Word , why wilt thou blame us then , we were able to doe nothing that was Good. 194. My Opponent , I put you in Minde of this , Consider I pray , what will you answer , that you have expounded thus ; that , the Anger of God , which God in his Love , in the Soul of Man , hath drowned with the bloud of his Sonne ; you make to be an Electour againe , you give the Sword into its hand againe . 195. The Anger was indeed in Adam before the Fall , yet not manifested or revealed , and the God of Love hath set his heart upon it , that he will boult it up againe in the humane Soul , that we should run to him as to an Open Fountaine . 196. I would have you asked : that if Adam had continued in his Innocency , where the● had remained your Eternall Election or † Predestination , if he had begotten children in Paradise ; therefore now if you will maintaine your Eternall Election over Man , then must you say , the Fall of Man is also out of God predestinate purpose . 197. But what means that which God said ; * Thou shalt not eate of the Tree of knowledge of Good and Evill , if he would have that to be done , and hath also forbidden it , then God were unrighteous , and Men need keep no Commandment which he hath forbidden in Moses : For he would have if that Man should Sinne , that he might have cause to punish him ; thus it were to be Concluded in Reason . 198. Beloved , Consider your Glosse or Exposition , I will speak brotherly and Child-like to you , put but away your Crooked scornfull Hornes , and let us deale one with another as Brethren , and Members : with scorne , we can advance Nothing that is Good , we doe but deceive the Men in the World , that are plaine and simple , therewith . 199. If you have Christs Spirit , as you would be thought to have , then meete Me and my Brethren , in the Meek Love and Humility of Jesus Christ , shew me I pray you , your love in the Spirit of Christ , who came in great Humility to us poor lost children of Eve , to seek and save that which is Lost ; If you be a childe of that Spirit , be so , faithfully , with Meeknesse , Love , and Friendlinesse , with modest speech , and cast the Hornes of scorning away : that I may know that you are my Brother : then will I be very Loving to you : if God give you more then me : but if not , yet I will in that weaknesse , rejoyce with you , and refresh my selfe in that which God giveth . 200. And be not so furious against the deare Revelation , which God hath favoured VS with at Last ; reade it first aright ; it hath a very Noble pretious Originall and beginning , which reacheth above all Reason , yes , above , the Outward World , and above the Light of the Outward Nature , why doe you rage against the Most High ? 201. I Christianly admonish you , take heed what you doe , that the Anger of the Lord , doe NOT take hold of you , and God Curse you , I tell you I will be guiltlesse as to your Soul ; if you doe awaken it . 202. See what was done by * Eliah : Also to Corah , Dathan , and Abivdm , in the Wildernesse : I tell you for so much as it is knowne to me in the Lord , it may happen so to you and more besides , for at present it is a Wonderfull Time ; not knowne or acknowledged by All ; The Lord hath sent his Spirit of Zeale or Jealousie ; There is a Wonderfull time before the Doore , which you will finde by Expersence , if you Live. Of the Eternall Predestination and Election of God ; The beginning and End thereof is One only , and Alwayes the same . 203. MY friend , you speak after a humane Manner ; and write of Gods Eternall Predestination and Election ; it will not beare to be so written of . 204. When the Scripture speeks of Gods Eternall purpose or Predestination ; it speaketh not of a purpose or predestination that hath been Long before ; for in God there is no beginning : but there is an Eternall beginning , where the beginning and the End is all ONE ; the First is continually the Last ; and the Last is the First : whatsoever God hath begun , from Eternity to foresee , that he beginneth now also at this Day alwayes every Moment to foresee . 205. I CAN say with good Ground , thus , that if I were in my Mothers body or womb , comprehended in his Anger , then God had from Eternity seene me and apprehended me in his Anger ; and I were from Eternity Elected in his Anger . 206. But if I convert in Repentance , so that Gods Love apprehend me , then I am also from Eternity foreseene out of the Anger into the Love ; for in God , ALL is Eternall , * whatsoever at this day , beginneth to alter in the Eternall , that is , from Eternity , to Eternity , equally in the Eternity . 207. The Spirit in the Scripture hath another kinde of speaking , than the World hath : Know you not how it stands written in the Scripture ? where the Lord saith ; † Suddenly I speak against a Nation or people , which are Evill , that I will destroy it , but if they convert , then it repenteth me of the Evill , which I thought to doe unto them . 108. Look upon * Nineveh , there you shall see whether God doth not alter his Will , for Mans sake : and the Apostle saith , that even † the Spirit of God , is subject to Man , viz : to Holy Men. 209. * His Election and beginning is alwayes every moment , his Eternall Birth or Geniture , is also every moment , in him and before him , is all , both New and Old : for the same God who † hath Elected us in Christ before the foundation of the World ; he also every moment Electeth his Children that come to him : the Matter consists only in the Conversion of the Will. 210. And though it standeth written , that it lyeth not in Mans willing : that is only concerning those , that Desire God , and yet will not goe forth out of their sinfull Will , they keep their sinne , and yet will be saved , * therefore it lyeth not in HIS Willing , but in this , that Man goe out from sinne into Gods Grace ; and then it lyeth in the Mercy ; and that God doth readily , for he hath promised it . 211. † It lyeth not in Man to make himselfe blessed or saved , but in the Grace , which God in his Sonne hath promised and bestowed : for * God willeth that All Men should be helped or saved , as the Scripture saith ; his Election and out going is from Eternity , and his Mercy is also from Eternity in Eternity , ALL is in him ETERNALL . 212. Therefore Men should better consider the Scripture as to such Termes or Expressions ; for it often speaketh out of the Eternall Mouth , which beginneth every Moment . 213. † For , when the Scripture faith , * He hardeneth their Hearts , that they beleeve not , and so come not to be saved , then it speaketh of those , who would be saved by their own ability , in their Evill Will and Life : those he suffereth to goe on in their purpose or predestination , for they will doe it . 214. As also Adam did , he would not be resigned into God as a Childe , but be his own , and apprehend and know Good and Evill , and Live in all the Three Principles ; for he went out from Gods will into his own , of set purpose , therefore God left him , and then he fell downe and slept . 215. And when he did eate of the forbidden fruit , then Gods Anger Elected him to the Damnation of Death , and Gods Love spake against it , saying , The Seed of the Woman shall Bruise or Crush the Serpents head , and that was also an Eternall Election , and yet it was also a beginning Temporary Election : for how can an Election passe upon a thing , when as yet it hath no Roote . 216. * Gods Anger hath from Eternity continually and still at this very day : Elected IT SELFE to be a Darknesse ; that Gods Love and Light might in the Anger become Manifested or revealed . 217. Now that which is out of the Eternall , as , the Soul of Man ; that hath also Free-will , to manifest it selfe in the Light , or in the Darknesse ; † NOT that it hath the Light and Darknesse in ITS power ; but it hath ability to work in Good or Evill , that is in the power of the Light , or of the Darknesse , and in which soever it worketh , that manifesteth it selfe , in it . 218. The Might or power is Gods , and the Soule is his Childe , a Branch in the Tree , proceeded out of Gods Mouth ; out of Love and Anger ; all THAT lyeth in it , and is its own propriety . 219. Who will then take away the Free-Will from it , being it is a Branch in the Eternall Tree , and hath Love and Anger in it selfe ; Or is it not true ? My Opponent speaketh Even so , that the Anger lay hidden in Adam before the Fall , and hath manifested it selfe with the Fall. 220. But he maketh me Wonderfull beginnings in the Seed of Adam , One with God , another with the Serpent , and that is a grosse Errour , there are not TWO sorts of Seeds , but ONE only , but two sorts of Dominions lye in the Seed , viz : Gods Love and Anger , and is but one only Seed . 221. But as to one part from the Divine Substantiality , from the Holy and pure Element , in which the Paradise and Heaven ●●eth ; as also the Tincture of Fire and Light , that very Seed disappeared in Adam when he fell , whereof God said ; * The day that thou eatest of this Tree , thou shall dye . 222. And the other Seed , understand Spirit , is the Center of the Eternall Nature , viz : of the Dark World , according to which God calleth himselfe an Angry God , but that was not stirring and manifest , while the Light shone in the divine heavenly Paradisicall Substantiality ; but in the Fall it became manifested or revealed . 223. But now , Adam was also shut up in the Dominion , and in the Spirit of the Outward World , but that must in his Innocency goe also behinde and come after ; for Gods Kingdome ruled in him : but when he fell , then it became also manifested and powerfull in him , and instantly , heate and Cold , fell upon him , so that he must cloath himselfe ; and he fell by the Outward Worlds Might into the Corruptibility of his Body . 224. Now what kinde of Seed should become generated in Adam , out of which Cain and Abel could be conceived , even such a one as Adam was after the Fall , viz : according to the Outword World Evill and Good , and according to the Anger-World totally Evill . 225. But now the Kingdome of God , viz : the Heavenly Substantiality was faded or disappeared in him , for the Darknesse had received in , the Light in him ; as you have an Image thereof in the dry * withered Staffe of Aaron which Sprouted againe : So also did the faded or disappeared Substantiality in the Spirit of Christ , when God became Man , in that very faded Substantiality . 226. Now my Opponent with your Election , come hither to Schoole : now shew me the Grace-Election , I will also shew it you in the Divine knowledge , to me is given to see as sharply and accutely , as any one can search . Mark this which followeth . 227. NOw when the Image was faded or disappeared , what did God with it , did he let it fall quite away and remaine in Death ? No. Then instantly the Doore of his Mercy set it selfe Open , and said ; † The Womans Seed shall Crush the Serpents head . 228. Then the Deare Name JESUS incorporated it selfe in the faded disappeared Image , and the Mark or Limit in this faded disappeared Image became strengthened ; which with the Revelation or Manifestation , stood in the Body or Womb and Seed of the Virgin Mary , as a propagated Seed ; for if that had not been so , then had all those before Christs Birth been Lost . 229. For , the high Noble Virgin of the Wisdome of God ; with which Adam in his heavenly in breathed Spirit , was Espoused or Married , that , is Immortall : that presented it self in the Light of Life to Man , viz : to Adam and Eve , and warneth them of the ungodly wayes , and continually sheweth through the Propheticall Spirit , the Limit or Mark of the Covenant , where it will , with the Deare Name JESUS , with the Word and power of the true Deity , open it selfe againe in Mans Soul. The Second Part. Of the Becoming Man or Incarnation and Person of Christ . How Christ , is become Man or Incarnate , out of No Strange Seed , but out of Mary , and yet indeed not in Eves Earthly Essence , the Holy Ghost was the Man or Masculine therein . 230. MY Opponent , tell me here , what the Womans Seed is , upon which you found your Election , you say , the Children of God must become generated out of the Womans Seed , as the Dew out of the * Morning Rednesse , and reject Adam's and Eves Seed , and make a Strange Seed , and yet God said ; Through the Womans Seed shall the Head of the Serpent be Crushed ; Who is the Woman ? is it Eve ? No , that you will not admit ! Why ? Because otherwise you cannot Cloake your Election or Predestination . 231. Well now ; if you be Learned ; as indeed you goe about mightily to Colour your Cause with Texts of Scripture ; then shew in the Holy Scripture , that God entended a Strange Woman ; you say , that Mary is not from us Men ; but is a Virgin from Eternity : that you must and shall prove , or else it shall have neither place nor beliefe . 232. But I will demonstrate with strong Arguments , that the Word of Promise goeth upon the Womans Seed , viz : upon Eve and Adam , that is , upon the Matter , or Matrix , which was taken from Adam , out of which the Woman was framed , out of and in which Adam should have impregnated himselfe , if he had stood , and had not suffered himselfe to be over-powred . 233. For the Woman Eve , should have been the propagated Childe , but it could not be , and therefore she was taken out of Adam's Essence and Bone , and was Made † a help for him , so that the propagation must be performed through TWO . 234. Now if Mary , Christs Mother , be not from us Men , then is Christ , not the Son of Man : as he so very often calleth himself : and where then would my poor Soul remaine , which lyeth Captive in a darke Dungeon ? whereas if God would Regenerate it againe as the Dew out of the Morning Rednesse : could he not well doe it without becoming Man. 235 Besides , if Mary were not Man or Humane from us , what then would the strange CHRIST be profitable to Me , and then it would not be true , that the Word is become Flesh ; Or how could I enter into CHRISTS Suffering Dying and Death , if it were not done in Me. 236. But I can with Truth say , as the Apostle saith , that I beleeve * I am Crucified and dead with Christ , and rise up in and with him , and bear his Image on me . 237. Thus saith my Opponent , then Christ were conceived in a sinfust Seed , if Eve had been the Woman in the Promise , No , I say not that . 238. Christ , viz : the Living Word , was not generated from Mans Seed , but in the shut up Seed of the Heavenly part , which in Eve , faded or disappeared : as the * dry or withered Rod of Aaron signifieth ; he became againe , the dead parts Sap and Life ; for the Sinne fell not upon the heavenly part , but that dyed ; understand Substance ; and not Gods Spirit , which rested in the Covenant ; till at the Limit of the Covenant in Mary . 239. The Anger of God , Manifested or revealed it self in the Earthly Part , as a Life ; and the heavenly , disappeared or faded , as God said ; the day thou eatest thou dyest . 240. He meant not solely the Earthly Death , for Adam lived † Nine hundred and Thirty Yeares e're he dyed : and God said , the day thou eatest thou dyest , that is , to the Kingdome of Heaven ; and livest to the Earthly World , as it came to passe . 241. I say not , that God became Man in Eves Earthly Essence , else he must have had a Father ; but thus himself is the Father . 242. Understand this aright ; * The Angel said to Mary , The holy Spirit will come upon thee , and the Power of the Most High will over-shadow thee ; in that sticketh the Mark or Key : the Angel said , he will come upon thee , and the Power of the Most High will over-shadow thee ; Do you not understand this ? The Holy Spirit would open the shut Center in the Covenant in the Dead Seed , and the Word of God would give it self in with living heavenly Substantiality , into that which was shut up in Death , and become a Flesh ; the Holy Spirit was instead of a Man or Husband : he brought the Heavenly † Tincture of the Fathers Fires Glance , and of the Eternall Sonnes Lights Glance . He was in the Tincture , the Life and the Moving . What Manner of Essence the Word received or assumed , wherein God and Man became One Person : Also how Christ is a Creature , and how he is No Creature . 243. NOw understand me according to its high worth ; I speak in the Vision or Sight and not in the Opinion or Conceit ; In Adam , when God inbreathed the Soul into him then was the Soul surrounded or endued , from the Glance of the Fathers Fire , together with the Center to the Fire , and also from the Glance of the Light , with Divine Substantiality , Moving in Gods Wisdome or Substantiality . 244. But now , in the Fall , the Light extinguished ; and only the Fire , with the Center to the Fire , remained , that was now the Dryed or withered and dead . Soul , as the Dry Rod of Aaron signified ; and Old shut up Barren Sarah Abraham's Wife ; and Old Elizabeth dead in the Womb or Matrix , the Mother of John the Baptist . 245. This Soul was , from Adam thus dry or withered , propagated , except some Holy or Saints in the Covenant , where the Holy Spirit in the Covenant Moved , as is to be seen by Old * Elizabeth ; that the Child in the Covenant in the Mothers Body or Womb , when the Spirit moved the Childs Spirit , when Mary came to her , that it leaped for joy , in the Spirit of the Messiah ; when it perceived THAT ; and both the Mothers Prophesied . 246. That stryed or withered Essence of the Soul , understand the Womans Part , not the Mans ; although the Mans Part also lyeth in the Seed of the Woman , but too weakly in respect of the Fire , the Word took or assumed to himself , with the dead Substantiality , into the Living now opened and introduced with or by the Holy Spirit , and God and Man became ONE Person . 247. But now understand me aright ; my Opponent will not permit that I should say ; CHRIST is aCreature ; and yet it is true , so far as concernes the Soul , and th● Outward Kingdome viz : the Third Principle , he is a Creature ; for the outward hangeth to the Inward ; else Christ had not been in this World , if he had not had the outward Kingdome on him , but without impurity in the Similitude of the Deity . 248. He was a Creature , and he IS one Eternally ; understand as to the Soul , and as to the Substantiality which dyed in Adam , which he with the introducing of the living Divine Substantiality , and with the Word and Spirit of God , made living againe ; and as to the Third Principle , with that he is a Creature and a King and High-Priest of Men. 249. But as to what concernes , the Eternall Word , together with the Divine Substantiality , which now became introduced into the in death inclosed Substantiality , Christ is NO Creature , but the first Born of the Father in Eternity 250. Understand , in the Creature , is the new introduced Substantiality , viz ; Christs heavenly Flesh , Creaturely ; but without besides or beyond the Creature , it is uncreaturely ; for , that very Substantiality is the right true Divine Principle ; it is as great as Gods Majesty ; in all places , filling all in the Second Principle ; and THAT in the Body or Creature , and THAT without the Creature is totally entirely ONE undevided , totally one power or vertue , might , and Glory , Paradise and pure Element ; wherein Gods Eternall Wisdome dwelleth . 251. As the SUN shineth or enlighteneth in the whole World : and so now if there were not in the deep such a Substance as the Sun ; then it would not receive the Glance or Lustre of the Sun : * Thus the Gorporeity of Christ , is the fulnesse of the Heaven , in the Person , Creaturely ; and without the Creature , Living ; in ONE Spirit and Power or vertue , Not TWO . Of the Virgin Mary . How Mary was no strange Virgin , but the Daughter of Joachim and Anna , Whence the Author hath his Knowledge . And what is called , Christs Descending into Hell. 252. MY Dear Opponent ; you will needs have a strange Virgin , and you despise my very high knowledg given me of God ; was Mary ? Whose Generation or discent is sufficiently to be found in the Bible ? a strange heavenly Virgin ? And moreover standing in Gods Wisdome ? And from Eternity Elected or Predestinated thereto ? How then came it ? That , when the Angel came to her , and brought the Message ? That she should be impregnate or with Child ? And bear or Generate a Sonne ? She said , How shall that come to passe ? Seeing I know of no Man ? Did not the Eternall Wisdome then know it , how it should come to passe ? 253. I Suppose therefore , my Dear Opponent , you must permit Her to be the Daughter of Joachim and Anna ; as the Holy Scripture sets it downe , else our Salvation will stand in suspence and be in doubt . 254. I ask you in earnest , if you be Gods Child then tell me : How or where hath Christ Broken Death ? And whither went he into Hell ? as the Church teacheth ? tell me ! If he hath NOT received or assumed our Soul. 255. Your Conceited work of a Sacrifice alone doth not satisfie me ; I would know from you , HOW Death in the Soul is become broken ; neither Covenant nor promise availeth as to that , if Sacrifices could have done it , then it had been done among the Jewes ; it must be done with right Heavenly Mans Bloud . 256. Now , I would know , whether it be done in my Soul ? Whether my Will-Spirit have attained an Open Gate to God with or by Christs Death ; that I may say , * Abba , my Dear Father ; or No ? Tell me this , or leave my Writings uncensured . 257. I have my knowledge from God , and not from your Fiction , Schools or Vniversities ; where you contend about words , as a Dog about a Bone ; goe with me into the Center , be taught of God , I will shew it you , in the whole World , in all Substances , living Creatures , and Created things , I will set it lively before your Eyes : how the greatest secret hidden Mystery is in Death . 258. Now if my Soul were not together in the Death of Christ , seeing it was in the Father from Eternity , in the Divine Essence ; then have I no part in Christs Death . 259. I know , that JESUS CHRISTS precious heavenly Bloud , which out of the Divine Substantiality , became Bloud , in the dryed or withered Images Seed ; through the Might or strength of the Heavenly Tincture , hath kindled the Fire which was dark in the Soulish Essence , so that , the same , Souls Fire in that very hour began to burne in a white cleere bright Majestick Power Light and Glance or Lustre . 260. And there Gods Anger in the Soulish Essence was quenched , and made to be Love , THIS is Called * CHRISTS Descention into Hell ; when Gods Love in the Vertue or Power of the Living Word in the Heavenly Substantiality , with Christs Bloud , brought it self into the Center of the Soul viz : into the Fathers Anger , and overcame and quenched the Same with Meeknesse . 261. That was the Smoak-Hole , white the Devill and the Serpents Seed Ruled , and Now that very Hell became destroyed ; and the Devills Kingdome in the Soul taken away . 262. And here it is rightly said : that * as Sinne came from One upon all , and penetrated from One upon all ; so also came the Grace and Eternall Life from One upon all , and penetrated upon all . Now whosoever will not himself receive it , but expects another peculiar Election ; let him remaine as he is , he may come or not come ; It is said : † We have Piped to you , and you have not Danced ; we have called you and you have not come to us . Question . How is the New Birth performed in Vs ? Also : WHAT of Vs shall Arise ? 263. MY Deare Brother , Tell me , if you be borne of God , and enlightned , as you suppose , how is the New Birth performed in US ? is it entering in or exgenerating ? is it not performed in us in our Souls ? Indeed Christ must become manifested in us , after the Manner as in Miry . 264. What meane you by the New Creature ? Also doe you understand , a New Soul ? Or the Old , which you have inherited from Father and Mother ? or what do you hold concerning the * Resurrection of the Dead , WHAT of us must arise ? For , the Soul dyeth not , also Christ in us dyeth not ; for he is once dead to Sinne for and in Vs . What is it that ariseth ? The EARTHLY Body ? viz : the Evill Flesh that is infected by the Devill , and full of Sinne and Abomination ? THAT is NOT it that shall live in God : For Christ said , † Flesh and Bloud , CANNOT inherit the Kingdome of Heaven . 265. What is it then ? For the New Creature generated out of the Dew of Heaven , as you say , also cannot arise , for it dyeth Not : Christs Life , is its Life ; You will quite take away the first Adam ; what remaineth then ? If you are Learned , tell me ! and play not on my Pipe : you would have it , that Christ hath not received or assumed Adam's Flesh : then can Adam NOT rise again . 266. My Friend , I Exhort you in the Love of Christ , be not an opposer , till you understand the Center of all things or Substances , together with the Three Principles , For the Power or vertue of the Resurrection is performed according to the THIRD Principle ; there shall Nothing of ADAM passe away , but only the grosse Droffinesse of the Beastiall Property , and the Sinne , which hath been wrought or committed according to the Anger of the First Principle . 267. The Mystery , viz : the Quintae Essentia , shall arise ; For Christ Flesh , so farre , and in whomsoever it is become Living , Dyeth NO more ; In whomsoever , the shut up heavenly part , is , in the power of the Word that became Man , become Living , that dyeth not : It dyed in Adam ; therefore it needeth no [ further ] Resurrection . 268. Also our Works follow not after us , in That ; but in that which is a Similitude of the inward World ; viz : in the Outward Mystery : Now if Christ hath not received or assumed that to himself from US Men ; how then will it arise ? 269. I say Christ hath received or assumed the whole humanity from us , on to his Heavenly ; but only not the BEASTIAL Property and Sinne : but he hath received or assumed the * Sinnes of the World on to himself ; As an own self-guilty Person ; and slaine the Death in our Souland Flesh : else there were no Remedy for Man : therefore must only a strong Saviour come into the Humane Property , and slay Death ; and destroy Sinne , and Introduce his Love into us . 279. Now I beleeve , that I shall arise in HIS and MY Flesh , and Eternally Live in him , his Life for mine , his Spirit for mine , and all whatsoever I am , for his ; He , God , I , Man , and in him God and Man : and he in me God and Man. 271. This shall none teare out of my Heart ; I have knowne it ; Not I. but Christ in me , therefore whosoever will , may Fable and Babble about it , I need no Election or Predestination to it : my Saviour Christ hath Elected me IN my Soul Spirit and Flesh in himself ; I am therein Joyfull and Comforted . let who will be a Heretick and Feigner : † I have with MARY Elected or Chosen the Best thing , and will in the meane time sit at the Feet of my LORD JESU ; till all Feigners and Grace Electioners or Predestinatours , have seigned and babbled Out , ALL they CAN. 272. They say , they cannot [ doe so ] : that is their Obstinacy and Wilfulnesse ; I say , if I cannot , yet Christ in Me can : And say with Jacob , * I will not leave thee unlesse thou blesse me ; and Though Body and soul should be * dissolved , yet I will not leave thee , cast me into Heaven or into Hell , yet I am in thee and thou in me , thou art mine and I am thine , the Enemy shall NOT part us . How Mary was Eves Daughter ; and how Christ hath had a Humane Soul , which is Eternally Immortall . 273. MY Opponent , hath so wonderfull a vaine discourse concerning Mary ; he will prove out of the Scripture , that SHE hath been from Eternity , and draweth a whole heape of Texts together about it which yet are all against him , those very Texts speak all of the Virgin of the Divine Wisdome : and then , who is it that contendeth with him ? that Christ is become Man , in that very Virginity ? not I : I have throughout written just So : but I understand also , that the same Virgin was also IN the Mark , or Limit of the Covenant , in which God became Man. 274. But Mary was from Eve , else Christ had not received or assured our humane Soul ; as he also very strongly denyeth it , that he hath assumed no Soul from us , a strange thing helpeth not me , in a strange thing he is not my Brother . 275. Is his Soul no Creature but God himself ? Is he not out of or from us ? why then did * he commend it to his Father in his Death , into his hands : And said , † On the Mount of Olives ; My Soul is troubled even unto Death ; May God also be troubled ? I beleeve he must now permit it to be a Humane Soul , if he will stand before the Scripture and Truth ; that so Christ remaine to be our Brother : as he said * After his Resurrection ; Goe and tell my Brethren , I ascend to my God and to your God , else how should Christ say , I goe to MY God , if he were no Creature ? God needs no going without besides and beyond the Creature . 276. Beloved , what may indeed his Temptation in the Wildernesse have been ? WHAT in him became Tempted ? His Deity ? or his Soul ? Beloved , pray tell me , Did God Tempt himself ? Or What had he to doe with the Humanity ? I suppose the Man will here be Silent ; Read my Book of the Threefold Life ; therein thou wilt have the ground of all , even More then any one could Ask , which I here let passe . 277. He writeth that Christs Soul did flow forth out of the Word and the Wisdome , then is Christ Totally strange and not my Brother ; as he saith ; if they are to be Brothers then they must come out of ONE Body ; but Christ would not have spoken right , if this Opinion should take place . 278. God promised Abraham ; that in HIS , understand in Abraham's Seed , should all People become blessed : but * he saith no ; but in Abrahams promised Seed ; † he saith not , in the Seed which I promise thee ; or in my Seed , but in thy Seed . 279 * O! how terrible it is , that Man Dare so to pervert the Scriptures ; Dear Sirs , where will you abide ? How will you stand before God ? Have you not the Spirit of True Knowledge from God ? Why then doe you make Glosses or Expositions upon the Scripture ? What are your conceits profitable ? that you Exchange Words for Words ; and imbitter the Scriptures ? let them stand unexplained , if you be not called to it of God ; Why doe you so long make many † Errours ? leave the Explanation to the highest * Tongue in Every Man. 280. Why doe you Juggle so much with the Holy Spirit ? are you more knowing or skilfull then HE ? Yes indeed ye are stately proud , self honouring , self-profiting , wilfull stubborne Children : † Ye run and None hath called you ; suffer , your selves first to be called , and enlightened with Gods Light , before you run . 281. * From such imbittering , from the beginning of the World to this time , nothing hath existed , but strife Wars and Desolation , and Babel is an unsure Leader , full of Abomination and Pride , to make Ostentation of it self , that a Man hath studied , or that a Man hath read much : But the Holy Spirit , useth in those Children which he calleth : only ONE Book with THREE Leaves , therein only they must study , they need none of them , more , neither are they profitable . 282. My Opponent will not permit , that the Virgin Mary is out of or from Adam ; if that were true , then she had also no Soul ; or else a strange one ; for she said , † being with Old Elizabeth ; my Soul doth magnifie the Lord ; and Simeon said to her , * A Sword will pierce through thy Soul : Now if she be only the Virgin of the Wisdome of God ; as he writeth , then no Sword could pierce through her Soul ; for that is God himselfe , that is , his outspoken or Expressed Substance : 283. Also I tell you indeed , that the Virginity of God , viz : the Wisdome , became Manifested or revealed in Mary , through the awakening of God , when God manifested the Limit or Mark of the Covenant which stuck in her ; then she became highly † blessed above all women ; for God was manifested in her and in her Seed ; her , in Adam , dead Substantiality , viz : the heavenly part , Sprouted againe ; but her outward Body was from this World , that we see in all her life , and Conversation , in Eating and drinking , in sleeping and waking : Also in her perplexity when she had † lost her childe JESUS : when in the twelfth yeare she offered JESVS in the Temple . 284. Now if she were only Gods Wisdome ; and not Man or humane ; why did she not then know all things ? as JESUS her Sonne did ? seeing in the Wisdome of God , ALL knowledge lyeth , from Eternity in Eternity ? and though likely she did give up her selfe into the Lowlinesse , as the Opponent saith ; that doth not cause her skill and knowledge to cease , it did not cause the skill and knowledge in JESUS her Sonne to cease ; why then should it doe so in his Mother ? Had she not the Flesh of Joachim , and of Anna her Mother ? Why then did she Suck her Mothers breasts ? and desired the Essence of this World ? and did Naturally eate Earthly food ? What manner of Body had she then nourished , with the Earthly food ? Doth the Divine Virgin Eate Earthly food ? I suppose my Adversary is in an Errour . 285. * There is in Mary assuredly , a two-fold Virgin to be understood : viz : One out-of God , and One out of Eve ; I beleeve and know , that the inward was hidden in the outward , and only manifested in God ; as also in US the New Man is hidden to the Earthly . 286. For , nothing may become manifested in the outward World , unlesse it take or assume the outward Worlds Substance on to it selfe ; Indeed the Outward World , as also the Outward Man is generated through Gods Wisdome ; and the pure Mystery , of the Outward World ; which lyeth hidden in the impure ; standeth in the roote of the inward World , and belongeth thereunto . 287. * Therefore shall the Outward Man with his Mystery of the Third Principle arise at the Last Day , and enter into the inward ; so that the inward standeth turned outwards , and the outward inwards , and so * God is ALL in ALL. 288. I know not what manner of understanding that would afford , if I should say , with my Opponent ; that CHRIST hath not assumed our humanity ; would God , only Tincture Man , through the Wisdome ; then it might well have been done without becoming Man. 289. Also if Christ be no Creature , why then hath he conversed in a Creaturely forme ; and dyed with woe and paine , as a Creature , on the Crosse ? Can the Deity also suffer and dye ? I know nothing of that yet : that it can dye , which was from Eternity without beginning ; had that been possible to have dyed , then should Lucifer and Adam's Soul also have dyed . 290. But now , that only dyeth , which is generated out of the Time , viz : the outward Man from the Third Principle ; that so out of the Temporall Death , the Eternity may Sprout forth ; and the Time , viz : the Temporary figure become turned and brought into the Eternity . 291. For , therefore came Christ in our Outward and inward Mystery , that he might introduce our Temporary Mystery into the Eternity : that he might Convert Man againe IN and WITH himselfe , into that Forme , which Adam was of , in the Creation , when he knew not what Evill and Good was . Of the vaine Contention about knowledge : When we reade IN our selves , then we reade in Gods Book ; No knowledge maketh us happy : A Warning and Admonition . 292. MY Deare Brethren in Christ ; take it into Consideration , pray be Christs Members , pray be Branches in the Tree of Christ ; see diligently in the Epistles of Saint Paul , how we must Enter into Christs Suffering and Death ; and dye away to the old Earthly Man , and enter into a right Love. 293. Of a Truth most certainly , in Contention and Reproaching , the Spirit of Christ is not , but only a painted Looking-Glasse ; without Life and knowledge ; but Consider that we are Branches in one and the same Tree ; which is Christ , and God is Christs Tree . 294. Why doe we so long contend about knowledge ? Indeed knowledge is not alone the way to blessednesse or Salvation ; the Devill knoweth more than we , but what doth that availe him ? For , that I know much affordeth me no Joy : but that I Love my Saviour JESUS , and continually desire him , that affordeth me Joy , for the * desiring is a receiving . 295. I know Nothing , also desire to know nothing , nor have I at any time sought any skill or knowledge ; for I am a childe in knowledge , and a Nothing ; I would also faine know Nothing ; that I might in knowledge , be dead and a Nothing , that God in the Spirit of Christ , may be my knowing , willing , and doing , that I may run in his knowing and willing , and that not I , but he ; that I may be only the Instrument , and he the Hand and the Labour . 296. Why will you long contend with me ? I know Nothing of your knowledge , neither have I ever learned it ; Search your selves , in whom , knowledge is , wherein , it is that I know , seeing I am indeed dead in the knowing , for the sake of that which will know IN Me. 297. In my knowing , I doe not first collect Letters together out of Many Books , but I have the Letters in Me , indeed Heaven and Earth together with all things or Substances , and Moreover God himselfe , lyeth in Man ; Should he not then dare to Reade in that Book which he HIMSELF is ? 298. If I had no other Book at all but only My own Book which I my selfe AM ; I had Books enough , even the whole Bible lyeth in Me ; If I have Christs Spirit , what need I then more Books ? Shall I contend and dispute against that which is without me ? before I learne to know what is in me ? 299. If I Reade my selfe ; then I reade in God's Book , and ye my deare Brethren ALL , are my Letters , which I reade in me , for my Minde and Will sindeth you in me : I wish heartily that you also may finde me . 300. I exhort you as Children and Brethren out of or from my precious Talent , that you goe out from Contention , and Reade the Brotherly † A. B. C. IN you : for it is all Nothing and unprofitable before God , that you contend about the Letter , it standeth indeed in ALL Men ; the Plowman is as Learned and neere to the Kingdome of God , as the Doctor , if he Reade the Brotherly A. B. C. IN himselfe . 301. No skill or knowledge maketh you blessed , but that you enter into the knowledge , and be and become the doer or practicer of the skill or knowledge ; Not a proud , surly , selfe-honouring , Stubborne wilde withered Branch , but Living , in he Tree of God , wherein one Branch affordeth Sap and Life to the other . 302. O how the Mother complaineth over some of you , that you are dry withered Branches ; * It is told you , that the dry withered Branches shall be cut off ; † for the Tree shall renew it selfe , and present its first Forme of Youth againe , for the End belongeth into the Beginning . 303. If you shall all despise this , which is at present told you , and not turne into your selves , and learne to Reade your own Book ; then will an Ano from the Rising or East and Midnight or North , Cut you off , that you shall never more say , I reade in strange or forreigne Books , and feed my selfe in strange Pasture . 304. God hath sent his Heart together with his Life INTO Vs , wherein all standeth written ; he that readeth that Book in himselfe , is Learned Enough ; the Other is Babel , and a Fable , that a Man will needs be learned in the Letter without him , before he can reade his owne Book : Let him first reade his own , and so he will in his own , finde ALL what ever the Children of God have written . י חי וחי חוחי חושחי tetractys of the Tetragrammaton Not one JOT , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Tittle of the LAW shall passe away . JOD י Jod , signifies a Substantive . JAH Existence . JEHV He , who is Existent . JEHOVAH Being of Beings . Or Substance of ALL Substances . JHSVH 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 JESVS . 306. But you are drunken , and erre , and goe astray , and seek the Key to the Book , and Contend or dispute about the Key ; every one saith , I have the Key ; and yet none will unlock his own Lifes Book ; every one hath the Key to God in himselfe , let him but seek it in the right place : but you would rather contend or dispute , then seek the * Key in your selves , Therefore you are all of you blinde , that contend or dispute ; you doe but goe Seeking , as before a Looking Glasse ; why doe you not goe into the Center ? for with other seeking you will not finde the Key , be as Learned as you will , it will not availe . 307. It lyeth not in Art and Reason , but in an Earnest purposed resolved Will , to goe out from selfe , and forsake all own selfe , skill , and knowledge , and with Repentant humble desires , to cast your selfe into Gods knowing , and desire only Gods knowing , yet with or in this manner , that he in you may know what he will ; thus you will put on Divine skill or knowledge ; and FINDE the Key about which you contend or dispute . A Conclusions Also how the present so called Christians , Turks , Jewes and Heathens are alike . And how one people shall devoure the other : The Harvest is neere . 308. MY deare Brother : hate me not for my knowledge sake , for I , so farre as I am I , knew not before-hand , that which I have written to you ; I supposed I wrote it only for my selfe , and it is without my knowledge so come about ; I tell it you in true faithfulnesse ; if you have not the Gift to understand it , then leave it to me , for I understand that well , which I have written . 309. If any can understand it , and hath a Minde to it ; I willingly and readily afford it him ; but if not , and that he doth not desire it , in that he doth not understand it : let him not rise up with scorning and blasphemy against God , else there will follow an Earnest severity , which you neither can nor will know , any thing of , in such a Course ; but afford me leave to Labour in that wherein I am set . 310. But my Opponent faith ; without God , we can think nothing that is Good ; also know nothing of God , without him ; I say so too : that I know nothing of God without God , my knowing is in him ; and standeth in his might or power . 311. Why then is HE my Enemy , for that , which God knoweth in ME , that I should manifest or reveale to you , the way to him ; I am indeed Nothing ; and he is Ail , he that can understand it , let him understand it ; but he that cannot should let it stand ; with such objecting you will not fathom nor understand my Writings . 312. I see your Spirit much better then you understand , what manner of Objections you make ; but I cannot finde , that my Opponent understandeth any thing fundamentally in my apprehension or sence : but it is all of a wilde , surly , envious , property ; very scornfull , so that I more lament his misery , that he is for blinde therein , then that I desire to answer him . 313. I exhort you all that reade and heare this , slop not your hearts , look upon the time and consider it ; see in what time we and our fathers , have lived : viz : in vaine Contention and Strife ; what is the World , viz : Man , become the honester , or better , by the Strife ? Nothing , but more hellish , wicked , voluptuous , reproaching , and more scornfull . 314. He is by the Manifestation of the Gospel , in his Life become the worse ; all the while they have contended , one brother hath contemned another , and persecuted and hated him : what manner of fruit have you of the Gospel at present , as there should be : 315. Must not the Deare and precious Name of God , at present be the Cover to Mans wickednesse ? Are not the present , Christians , so called , as also Turkes , Jewes , and Heathens , all alike to one another in Life ? What doth the Name of Christ availe you ? If you live but heathenishly ? Doe you suppose it is enough , that you know , that Christ dyed for Sinne ? That you need only to tickle and Comfort your selves with Christs Death ; and retaine the false or wicked Man ; who is only proud or stately and a Contender . 316. Can you not perceive what will suddenly follow upon it ? viz : that seeing they are all alike in Life and Will , they should be accounted alike , before God ; and so if Men seek nothing but strife and meere Contention , it must come to such a mixt Confusion in the Strife , that one people will devoure the other . 317. For God withdraweth his hand from People , while they will not suffer his Spirit to reprove them , therefore hath the Wrath taken up its sword and desire , and driveth on mightily in the Minds of Men , so that one people destroyeth and devoureth the other ; What our Fathers have layd in with reproach and scorn , that will their children Eate up with sword and slaughter . 318. And that God suffers , to be , because Men only use his holy Name to Cursing and Swearing , and so misuse it : and in the knowledge of his Name and Will , are only selfe-willed ; and use his Name only for a Reproach , so that one brother despiseth another only for the sake of the knowledge of his Name , though he should seek him in his knowledge in Love , and goe before him with a holy Life . 319. * What now are the Christians so called , better than Turks and Heathens , if they live Turkish'y , and more then Turkishly or Heathenishly ? † Where is the Christian and Evangelicall Fruit ? 320. Every one faith ; It will be good when this Evill is past and gone ; but I tell you in true knowledge , that it will not be good ; but worse and worse , unlesse you Convert every one in himselfe , and turne his Heart and Minde to Love and condescension ; else one people will devoure another ; and the Countreys will Consume , Wast and Destroy Themselves , and there will be such a vaine Evill World , that they will not be worthy to be called Men. 321. And this they will doe themselves one among another ; and there will be a Generall Mixture and Confusion of People in the Strife ; no one part better than another ; till the Anger of God Satiate its sierce Wrath ; and the people introduce themselves into the highest perdition and misery ; and * then thou wilt see and learne to know thy selfe , what thou hast been , in thy Pride , when thou art Naked , and wilt Seek the Lord in thy Misery , and see what Evill thou hast done to thy SELFE . 322. Therefore my deare Brethren : Seek but the Pearle ; all you that entend to avoyd the Anger of God , look not one upon the Life of another , but upon his OWN : † For it is no more Disputing , but either Convert , or perish . 323. The Time of Disputation and Babling is out , you will get no further with Disputation ; but with the Regeneration in the Spirit of Christ , you will reach and obtaine the Pearle ; so that you need never to Dispute More . 324. Let every one be in Sincere Earnest , and seek himselfe in himselfe , and see what he is : and Consider how to Seek his brother in Love : let him but goe out from Covetousnesse and Pride , and Content himselfe with * food and Rayment , and put his trust in God , who giveth Raine and blessing . 325. Indeed we take nothing along with us from this World , why then doe we then contend about that which is vaine , and thereby squander and loose that which is untransitory ; it must come to the Limit or Mark , or else it will be still worse , and that People which will not enter into this Limit or Mark , must be quite devoured and Consumed ; † saith the Spirit of Wonders . 326. This I would not have concealed from you Deare Sirs and Brethren in Christ , who reade my Writings and make use of them , in consideration of my Opponent ; and I exhort you brotherly , as also my Opponent , that you would lay the Holy Scriptures upon my Writings ; but in the Scripture seek nothing else then the Paternall Love-Heart of JESUS CHRIST , and then you will well FINDE from what Spirit I have written . 327. But he that hath no minde to doe this , let him leave my Writings at rest , for I have written Nothing for him ; I have written them for my selfe , without any thought how it would goe with them ; neither doe I know how it cometh to passe , that they run so abroad , for I have not run after any body with them , and I wonder as much as you , what the Most High doth about them . 328. Yet Observe it and become seeing ; for the Day breaketh or dawneth : if you will learne rightly to understand my Writings , then you will be freed from all Contention and Strife , and learne to know your selves : yet indeed the Letter cannot doe it ; but only the Living Spirit of Christ ; the way is faithfully shewne you . 329. Now doe what thou wilt , the Harvest is neere ; that every one will partake , of what he hath gathered into his Barne , I speake from my whole Heart very Earnestly , in my knowledge given Me of God , and Commend my selfe into your brotherly Love , into the Deare and Precious Name of JESUS CHRIST . Dated the 3. July . 1621. 330. Rejoyce in the LORD all Countreys , and Praise him all People ! For his Name goeth over all Mountaines and Hills , HE shooteth forth like a Sprout , and goeth on in Great Wonders , who will hinder it ? HALLELV-JAH . A Postscript of the Translatour into Nether-Dutch out of the Three High-Dutch Copies , and this English Translation out of a High-Dutch Copy was Compared with it . Who writes thus . THis Treatise was Written in Answer to Balthasar Tylcken concerning some Poynts in the Book of the Becoming Man or Incarnation of Jesus Christ : This Balthasar Tylcken first wrote a reproachfull Book against Jacob Behme , Concerning some Poynts in the AVRORA which Jacob Behme hath Answered , in the First Apology to Balthasar Tylcken ; afterwards Tylcken opposed some Poynts in the Book of the Incarnation of Jesus Christ ; and added some Sheets as an Appendix to that Book : which were sent over to Jacob Behme , upon which his Answer was , as is to be found in this Second Apology of His. Here follow the CONTENTS Of the SECTIONS , As they were Devided by the Translatour into the Nether-Dutch . I. Part. Apo : to Tylcken II. Of Predestination . A Letter or Preface concerning Verses . 15. I. An Introduction to the Answer , an Exhortation and marning from vers . 1. to 18. II. What the first Principle or Dark World is . How the Fire is not the first Principle . He that will attaine the Spirit of the Principle , must first become a Foole to the World. From v. 19. to 53. III. Of a right Christian : and of the Eternall Wisdome , which is no Genetrixs From v. 54. to 71. IV. Of the Third Principle . What the Bride of God is : and how the Spirit of God is no Principle , and yet is One. From vers . 72 to 86. V. Why the Outward World is a Principle of its own : Out of what the Angels are ; out of what joy Existeth : The Model of this World is Eternall . From vers . 87. to 94. VI. How the Soul is proceeded out of all the Three Worlds ; Of the Might or Strength , and of the Free Will of the Soul : Of the drawing of the Father : And what it is , to beleeve above all Reason . From vers . 95. to 117. VII . Of the grosse errour of Balthasar Tylcken , concerning the Seed of Adam , upon which he buildeth his Election . From 118. to 126. VIII . Why God hated Cain , and Esau ; and loved Abel , and Jacob : and who are the lost Sinners for whose sake Christ came . From 127. to 133. IX . What the hardening is , how the Love of God warneth Sinners ; Also how the Love of God is as Almighty to preserve , as his Anger is to destroy . From vers . 134. to 143. X. What God is : How without the Darknesse all would be Nothing : And in what Manner , man hath ability to goe out of Evill into Good and out of Good into Evill . From 144. to 153. XI . How Balthasar Tylcken is the Devills Advocate : How the Devill doth not assault any with Doubting , more then the Children of God : And of the firme Confidence of the Faithfull From 154 to 168. XII . How Nothing is impossible for Faith ; what the drawing of God is ; Why the Wicked are not drawn ; what a right Christian is ; and who become hardened from God. From 169. to . 186. XIII . The abominable Doctrine of Balthasar Tylcken ; an Exhortation not to doubt of Election ; and an Exhortation and warning to Balthasar Tylcken . From vers . 187 , to 202. XIV . Of the Eternall Purpose or Predestination and Election of God : The Beginning and End whereof , is one and the same alwayes . From 203. to 229. II. Part. Of the Person of Christ . Apol. to Tylck . II. XV. How Christ became Man out of no strange Seed , but out of the Seed of Mary ; and yet not in Eves Earthly Essence : the Holy Spirit was the Husband . From 230. to 242. XVI . What manner of Essence the Word assumed , in which God and Man became One Person : How Christ is a Creature , and how no Creature . From 243. to 251. Of the Person of the Virgin Mary . XVII . How Mary was no strange Virgin ; but the Daughter of Joaohim and Anna : Whence the Authour hath his Knowledge ; and what is , Christs Descention into Hell. From 252. to 262. XVIII . Question How the New Birth is performed in us : Also , what of us shall arise : Also of Impossibility and Possibility . From vers . 263. to 272. XIX . How Mary was Eves Daughter , how Christ had a humane Soul ; which Eternally is Immortal . From 273. to 291. XX. Of the vaine Contention about Knowledge : When we read in our selves , we read in Gods Book ; No Knowledge maketh us Blessed : a Warning and an Exhortation . From vers . 292. to 307. XXI . A Conclusion . How the present so called Christians Turks Jewes and Hoathens are all alike . How one people shall devour the other ; and how the Harvest-is near at hand . From 308. to 330. FINIS . Notes, typically marginal, from the original text Notes for div A28531-e290 * Math. 18. 11. † Rev. 10. 7. * Rev. 14. 4. † The Book of Predestination written 1623. * Joh. 6. 45. † Jer. 31. 34. Heb. 8. 11. * Joel 2. 8. Acts 2. 17. * NOTE . † The first Apologie to Balthasar Tylcken about the Aurora . * 1 Tim : 4. 10. Heb. 11. 26. † Eph. 6. 24. Notes for div A28531-e1650 * 2 Cor. 5. 1. 4. † Rom. 3. 15. * 2 Thes . 3. 2. † Joh : 13. 35. * 1 Cor. 5. 12. † Phil. 3. 20. * Math. 6. 10. Luk. 11. 2. † Math. 18. 11. Luk : 19. 10. * Note . † Joh : 6. 45 , Isa : 54. 13. Jer : 31. 34. * Joh : 16. 15. † Joh : 1. 3. Col : 1. 16. * Deut : 4 : 24. Chap : 9. 3. Heb. 12. 29. † Gen : 3. 17. * 1 Cor. 3. 18. * Wesen . * 2 Tim. 3. 7. † Or know the Bible outwardly : inwardly were better . * NOTE . † Joh : 1. 5 : * Rom : 6. 16. 18. 26. vsagen . ●… : 14. 12. ●… : 22. 21. ●…k : 11. 13. † Math : 9. 13. * Math : 11. 28. † Joh : 6. 44. * Rom. 9. 16. 18. † Note , Note . * Joh : 3. 3. † Math : 11. 12. * Joh : 6. 37. † Joh : 10. 27 , 28 , 29. * NOTE . † Ezek : 1. 3. Mal : 3. 7. * Math : 7. 7. to the 11. Luk : 11. 9. to the 14. † Note . † Note . * Gen : 32. 26. † Psal : 30. 5. * Note . † Luk : 5. 31. Math : 18. 11. * Acts 20. 28. † Math : 11. 28. * Joh : 1. 5. † Note , when it was that the Darknesse Comprehended the Light , in Adam . * Note , Note . * Mal. 1. 2 , 3 Rom : 9. 13. † Gen : 4. 4 , 5. * Gen : 4. 6. 7. † NOTE . * Math : 23. 37. Luk : 13. 34. † Micah 7. 1. * Col : 2 , 14 , 15. † 1 Cor. 15. 55 , 57. * Rom. 9. 18. † Rev. 19. 6. Math. 20. 15. * Isa . 50. 8. † NOTE . * Rom. 11. 36. 1 Cor. 8. 6. † The great Six Poynts . * Note Note . † Note Note . * Or pregnant or satisfieth it . † Math. 13. 12. Luk. 8. 18 * Note Note . † Joh. 17. 6. 24. * Joh. 10. 28. † NOTE . * Note . † Psal . 54. * Ezek. 33. 11. † Rom. 3. 4. † NOTE . * Math. 15. 22 , 26 , 27. † 1 Tim. 2. 4. * 1 Tim. 1. 15. † Rom. 8. 38 , 39. * Note . † Or Accuser . * B. T. * Note of the Potter &c. See Chap. 9. in the Book of Predestination . And Rom. 9. 21. † Numb . 17. 8. * Joh. 3. 27. † Note . * Note . * Vix : Of Gods Anger . * Joh : 20. 25. † Joh : 5. 17. * Joh : 15. 5. † Rom. 11. 22. * Rom : 9. 18. † Note Note . † Rom : 6. 16. * Psal : 95. 7 , 8. Heb : 3 : 7. 8. & 4. 7. † Phil : 2. 1● . * Math : 25. 41. &c. † NOTE . * Gen : 2. 17. * 2 Kings . I. 10 , 11. Numb : 26. 10. * Note Note . † Note Note . Jer : 18. 7 , 8. * Jon : 3. 2. 10. † 1 Cor. 14. 32. * NOTE . † Eph : 1. 4. * Note . † Note . * 1 Tim : 2. 4. † Note . * Joh : 12. 40. * Note . † NOTE . * Gen : 2. 17. * Numb : 17. 8. Heb : 9. 4. † Gen : 3. 15. Notes for div A28531-e16440 * Or Avrora . † Gen. 2. 18. &c. * Gal. 2. 20. * Note , the dry Rod of Aaron grew not through the Four Elementary Water and Fire . † Gen. 5. 5. * Luke 1. 35. † The Eternall Love-fire and the Water of tbe One Element . * Luke 1. 41. * Note . * Gal. 4. 6. † NOTE Christs Descending into Hell. * Note . Rom. 3. 17. † Math. 11. 17. Luke 7. 32. * NOTE . † 1 Cor. 15. 50. * Joh. 1. 29. 1 Joh. 2. 2. † Luke 10. 42. * Gen. 32. 26. * Joh 13. 15. * Luk. 23. 46. † Math. 26. 38. Joh : 12. 27. * Joh. 20. 17. * Balth●sar Tylcken . † God. * Note ye Expositors of the Scripture . † Note . * Or Language of the Holy Spirit . † Jer. 23 21. * Note . † Luke 1. 46. * Luke 2. 35. † Luk. 1. 42. † Luk 2. 41 , 42 , 48. * Note . * Note . About the Resurrection . * 1 Cor : 15. 28. * NOTE . † True brotherly Love. Alles . Bey . Christo : All. By. Christ . * Note . † Restitutio Renovatio Reditus Reparatio Regeneratio Revolutio OMNIUM Matt 5. 18. * The Holy Spirit dwelling in Gods Word , in Every ones Heart . * Note . † Note . * See the first Epistle to Paulus Keym. verse 30. † Note . * Sustenance and preservation . † Signifieth .