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 PERKINS LIBRARY 
 
 Duke University 
 
 Kare Dooks 
 
 
 
 
 
Digitized by the Internet Archive 
 in 2011 with funding from 
 Duke University Libraries 
 
 http://www.archive.org/details/ofchriststestameOObhme 
 
Of 
 CHRISTS TESTAMENTS, 
 
 Baptifme 
 
 and the 
 
 Written in two Bookes. 
 
 The I. Of holy 'Baptifme, how it is 
 
 to be underftood in the Ground thereof, 
 and why a Chriftjan ftiould be Baptrfed. 
 
 The 2. Of the holy ^Hpper of the Lord 
 
 Chrift, what it is, with the Benefit and EffcSIs of it, 
 and how the fame may be worthily rartiapatcd of. 
 
 And how thefeareto htundeiftood^ both according 
 to the Old and New Teftament. 
 
 Set forth from the True Theofophtcall G round y 
 through the three Vrincipks a[ the Divine Revela- 
 tion, and frefented to the Children oj God for the 
 
 Inforination''of their undtr^ xnd'nss. \. , ,;- 
 
 Written in the yeare of Chrift i (^2 4. 
 
 by 
 - Jacob BeHM of Old Seidenkrg 
 
 alias leutonirus Vhilofophus, 
 And Englifhed by J o H N S p A r p, o vVsBarrifler 
 
 of tlii ]n'-'cr TnioU London. 
 
 -_ ^ 1 .7 pj o"o~Nr ~ '' 
 
 Printed by /./. Simn^ons^ end are to be fold neare t] e f.'gne 
 
 ■Mfc-t^w^.-'-, ,. nil ftlnnii'imiir 
 
Jefus faid to his Difciples ^ 
 
 Matth, 28. if^.Mark, 16.16, 
 
 Coe forth into all the World^ and Teach all People , afic 
 Baptife them in the Name of the Father , and of the 
 Sonne ^ and of the Holy Ghofi, 
 
 Whofoever beleeveth and is Baptifed Jlmll befaved^ but 
 whofoever beleeveth not JIM be condemned. 
 
The Bnglifhers Treface^. 
 
 Hefe two little Books intituled 
 together by the Authour the 
 Booke of the Tvpolcftaments^ the 
 one ofBapafmc^ the otheV of the 
 Supper^ doe the moft deeply and 
 plainly handle thofe two Grand 
 Myfteriesof any Booke extant fince the Apo- 
 ftles Times, anddoecleerly fatisfie the doubts 
 and put an end to the different Opinions con- 
 cerning each of thena^and fo make <<y5^ friends to- 
 gether ^ thofe that are called Jnabaptiji f ^gind 
 thofe that are called r^edohaptifis'^tho^G that bap- 
 tife perfons of ^^e upon confeflion of their F^i/^, 
 and thofe that baptife Infants with Witnejfes to 
 ftand for them ; alfo this Treatife intimateth fo 
 much that it may be difcerned who is a fit ^d- 
 miniftratojir of E apt if /fie to thofe new converted, 
 or to the Infant children of converted Parents 5 
 Itreconcileth the difference of Opinion about 
 Tranfnbjlantjdtjon^ Confubftantiatjon^ and the Var- 
 ^iti/?^zf/^« of meere Bread and Wine : and fhew- 
 eth how to underftand truly the right Participa- 
 tion of the true flefli and bloud of Chrift under 
 Bread and Wine^and being there is reall p;irtici- 
 pation to be had ot the fle(h and bloud of Chrift 
 vpithoHt Bread and Wine^w^^ the Bread and Wine 
 was fo Inftituted to be celebrated and commu- 
 nicated : and fo alfo feeing the Baptifmeof the 
 
 A 2 Holy 
 
'I he EngUfhers Preface, 
 
 Holy Ghoft hath been many times without Wa- 
 ter, why the Baptifme of Water is neceff'ary to be 
 ufcd, even to thofe that had before received the 
 Holy Ghoft as well as the Apoftles. 
 
 All which, being underftood, it will likewife 
 appeare what the Ground of the Preaching of the 
 11^ ordoi God is, as it is an Ordinance of God ^ and 
 how wee (hall truly perceive what is the Euence 
 of all Ordinances as they are fo called^C which in 
 the Cgnification of the word is no more but a 
 thing ordained or appointed) and fo it will be 
 eafie to finde how far fhort men are of rightly 
 Efteemingthe tr»e Ordinances, and how for- 
 ward they are in taking that for fuch which is 
 not indeedthe Ordinance of God, 
 
 The Preaching of the Word, the^dmin'^ftrati. 
 <>« of Baptifme, and the Participation of the Sup- 
 per, are Ordinances of God. The Communion of 
 Saints or holy people (txixyor three met in Chrijis 
 Name ) are a true Church or Congregation of 
 God according to his holy Ordinance. The Ma^ 
 gffirate^ Ruler, or King, and all that are in autho- 
 rity^ are the Ordinance of God , for the puniQi- 
 ment of EvilMoers. and for the encouragement 
 of them that doe well. Cfods Minifiers^ Presbyter t 
 or ElderSjOldmen or Fathers in the Experimen- 
 tall knowledge of Chriftj his Bifiops or Over- 
 feers, Shepheards ovPaftours^ or feeders of his 
 flock 5 his Do&ours orTeachers,Tnftruftors in the 
 wayes of Godlines 5 or Prophets appointed to tell 
 People oftheir finnes:alfo Evangelijis or Meflen- 
 gersof the Glad tydings of (alvation 3 Difciples 
 
 or 
 
ike FngliJ}?ers Treface, 
 
 or Scbollers inthefchooleofChrin-, fuch as are 
 taught ot God ^ and Apefiles^ox fuch as are fent 
 of God and Chrift by the Holy Ghoft^thefe muli: 
 »ee<'i/ be ordained and appointed by God; and (o 
 Forgivenefs of (innes or Abfolutio»'^ Excommnni^ 
 t^f/oWjOrcaftingout from the Congregation of 
 Chrift, and delivering to Satan. Healing of the 
 fick by the Elders fervent prayer of Faith. The 
 Laying on of the hands ot the Presbytery or El- 
 derihipjwhereby the Gift of the Holy GhoH: was 
 beftowed. Alfo Marrying in the Lord. Are all of 
 them the Ordinances of God^EveryD/zi^^' of Man 
 towards God, or of one towards another, men- 
 tioned either in the Old or New Ttftamentj are 
 cleerly the Ordinances of God. 
 
 But how any thing is a true Ordinance of God, 
 and wherein it doth confiff, is hardly knowne 
 and liitleconfidered as it fhould be,that it might 
 be certainly underftood, and there is much Ex- 
 ercife of our Minds before wee can goe about to 
 (xam7ne n Y-ght\y '-) wee muO: /{now God before 
 w^ee can know his Ordinances, which are of his 
 own appointment , and if we know not who he 
 is, how can we know that we love him,and that 
 it is not fomewhat elfe which we love inftead of 
 him ? for it is faid by the Apoftle jfoi6« , He thzt 
 faith he loveth God and hateth his brother^ is a lyar 
 and the truth is not in hirn^forifa man loveth not his 
 brother whom he hath feene^ how can he tove God 
 whom he hath not feene^and^he that loveth not k^iovc- a i jgit, ^r^ 
 ethnot God^for Godislove, Further the Cime A- 
 poftle faith,that ^ god js love and he that dwelleth ^ ^ ¥^- 4 ^i^ ■ 
 
The Ettghjhers Vreface, 
 
 in Love^ dTveJIcth in God and h: in him : and how 
 can any know this Excelknt thing Love, in 
 ' ijj/;?. 14. which who i^o dwelleth is ^p/iffed from death to 
 lijcj if he ks'oivjth net he hath it m him , and then 
 hosv can he either know God or love him > This 
 I.,ove mufi: be in m if we be the Difciples of 
 Chrifl^ nay there is not anything mentioned 
 in the n?^(?/c' Bible concerning Meaven and Re- 
 demptionj but we muft have it in us while we 
 are in this life , or elfe wc are not Partakers of 
 it yea God hach (hed abroad his love into our 
 hearts^ which is that word efirnth and life which 
 is <«^/e to fave our foules, and doth perfeBly favc 
 M^^cetotfH ^^^^ ^^^^ *^ receive it ( that is, bdeev-e ) .• and it 
 diSiates to it. Js both fhed abroad and received by very many 
 foules, that neither know what that rvjrd is^nor 
 how they have received It : for example 5 when 
 any Man is troubled 2.t his doing of Evilly and is 
 forry for it , and wifheth from his heart he had 
 not done it, endeavoureth to have a better watch 
 over himfelfe, refolveth never to doe the fame 
 againe^ defiring ftrength tobe able to rcfi/i his 
 doing of Evill any more, being r^re/«Z^leaftevill 
 fuggeftions in his minde (hould allure him, and 
 entice him to any evill againe, and conftantly 
 vpalkfth thm circumfpeftly in his whole life to 
 the e;?^ofhisdayes. This Man hath the Love of 
 GodyZ'c^abroadin his heart, and hath received 
 it, clfe it could not bring forth fuch/r«/^j- of the 
 Spirit :and he that is fo led by the Spirit is the childe 
 of God: though it may be fuch a one doth not 
 know , if you aske him , what Gods Love is, 
 
 though 
 
ihe Engljfl)ers 'Preface. 
 
 though he dvvelleih in it 5 and the caufe why 
 there Is io fmall progrefTe in the kriowlcdge di 
 Chriftianity, and the tru-e Ordinances of Cod^ is, 
 becaufe men think to learne thofe things by 
 roate, and not by Heart : fome are fo far enemies 
 to themfelves ^ which is deeply to be lamented, 
 that if they read that the Scripture)^/^^ a thing, 
 they c2jtnot wha.t it ^/eaneth^ or how to under- 
 
 >; ^tf«^ it aright, by fceking and finding the thing 
 out which is fpoken of, that they may be fure of 
 the meaning of what they reade, in that incfti- 
 mable booke of God ; Indeed the Holy Scrip- 
 tures have perfeftly declared al/ the Myfleries of 
 God, and his Ordinances, and they have been 
 rendred out of the Originall Languages of He- 
 hrerp znd Greece ^ into the Mother Tongues al- 
 moft of all Nations, fufficiently to leave theno' 
 without excufe, that be not obedient in their 
 lives and Con verfation 5,(0 far 2s they »taji know^ 
 fo that it will be far mote eafie for the Heathen to 
 excufe themfelves at the Laft day, then for thofe 
 that have read or heard the Scriptures, and live 
 not accordingly 5 though the Heathen alfo (hall 
 be left without excufe, as the Scripture faith 5 
 Cod hath left themwithoHt excufe^ in that he doth 
 
 r good^and giveth them raine from Heaven^ andfruit- 
 fnllfeaf&ns , filling their hearts with food and Glad- 
 neffe. 
 
 Furthermore, The Scriptures have had many 
 
 :aborioiis Expofitions of the ivords and rcndrings 
 
 both of theOriginall and tranflated Copies, by 
 
 ' rge Writings, Commentaries, and GloiIes,but 
 
 the 
 
» * 
 
 7 he Englijloen Vrefict. 
 
 xki^ihtngs which are nnckniahly meant by thofe 
 words^are not fo well underfcood as they might 
 be^ if wee would be more frequent and diligent 
 inthe pradife of that which bringeth all wif- 
 domeandunderftandingj which is^ mvpurd Ex- 
 perience^ Examination ofExperimentingof ^p/- 
 rituail thmgs : according to that of the A.poftle ^ 
 Trji or Examine all things^ but hold that vphich is 
 Good .-In outifard things wee are eafily perfwa- 
 ded to try before wee truft , but concerning /«- 
 iTt^r*^ things, weeareforthe moft part ready to 
 take them u pon truft, and never try or Exam ine 
 whether thofe things are fo or no ^ as the Noble 
 jPere^w^j-, who were commended iox fearching or 
 Examining the Scriptures, to fee whether thofe 
 things «3^rdy^ or no , not whether thofe words 
 were written^but whether the ^/>7«_gj mentioned 
 were fuch^for they had experience of the things 
 in Scripture before hand : But there is a fcare in 
 fome, that ifweeftiould be fo inquifitive, and 
 prying into i^y^mex, wee fhould run into the 
 Extream of beeing /<?^ wife, which cannot be^ex- 
 cept^ in our own conceit 5 for our Saviour fayth^ 
 Feye wife as Serpents Jdui Innocent as Djz/e/^and in- 
 deed true wifdome is required to be able to dtf- 
 pe«ce the Ordinances of God, and not reading 
 and conceiving only, but Living the life ofchriji^ 
 whereby wee fhall come to the true knowledge 
 of Chrift within us, and though he were in our 
 Parents before us, and in their feed, and fo from 
 our beginning to be,and continually ever fince^ 
 invi$^l{Hocl{ing and calling at the inward doore of 
 
 our 
 
 ] 
 
7he Englifiers Vrcface. 
 
 our hearts invifibly & without a forme, 8c as the 
 feed ofGod in thefw^r/^jbefore our knowing & 
 receiving of him,yet after we hsiye opened to hi^ft^ 
 and heard his call by yeelding our hearts in obe- 
 dience theruntOjhe ^niW get a form in usfii.be born 
 in ^f^and wee (hall be regenerated in him^and fo 
 wee (hall often feele him, and fee him 5 but after 
 that againe wee muft attaine thefiature of a. Mun 
 in Chriji^ and be his difciples and fchollers , and 
 be taught by the Holy Ghoft proceeding from 
 him in us, before we can know and underftand 
 fuch Myfteries as his Ordinances are : But if wee 
 did feeke^weeT^tfw/^ finde God and Chrift in our 
 Hearts^ for though they be in us wee finde them 
 not^ becaufe wee examine not what, and who 
 they are^and we are difcouraged in our feeking, 
 partly becaufe many have fought as wee have /( 
 
 acconntedit aright, and have not found, but the ^ 
 
 truth is, they have not fought in the right place 5 
 they looke to finde God any where but in their 
 hearts^ and yet he that cannot finde himihere, 
 (hall never be able to finde him at all, but there 
 whofoever feeks Ihall find him who is the foun- 
 tain , from >vhence all things flow forth 5 the 
 Scriptures did flow from him , and whatfoever 
 could pofiibly have been written, is hidden in 
 him:the Prophets and Apoftles wrote and fpake 
 what they underftood , but God was in their 
 hearts andmindes, and filled them with the un- 
 derjianding of the Holy Spirit : Our Saviour Je- 
 fus Chrift had not the Spirit by meafure --^ for in 
 him dwelt thefuUneffe of the Deity bodily 3 and he 
 
 B grew 
 
Ihe Englijloers Vreface, 
 
 grew IB underftanding till he had the undtion 
 above his fellowes , from which underftanding 
 in him 3 proceeded thofe fayings, whereupon 
 the people con felled 3 that he taught as one having 
 power , and not as the Scribes and rharifees^ who 
 though they were learned in the Scriptures^ yet 
 Chrift fayd to them , Tee erre^ not \norping th: 
 Scriptures , that is, the meaning of the things ex- 
 preil'ed in them^wr the Pomer of Cod 5 and he that 
 underftandeth not the thing in his minde which 
 he would utter, cannot rightly fpeak nor write 
 of it : the Scriptures are fuch writings of men 
 full of Divine wifdome and underftanding, but 
 few other Bookes are written by thofe that fo 
 much as thought that the Apoflles had fuch 
 through knowledge of what they wrote in divine 
 Myfteries : fome there are that feeme to thinke 
 that the waiters of the Scriptures had it by fuch 
 a kinde and manner of revelation, as if a man or 
 Angel fhould relate and didate words to them^ 
 and they themfelvcs have no underftanding ot 
 it, more, then their reafon can apprehend, upon 
 t\i^h2XQhearingofx\\.Qwords^ and that is all the 
 skill fome of this age account pofHtple to be at- 
 tained, in the Myfteries of God : but we are di- 
 lefted by the ApoftleJ^/^/c'/, who well under - 
 flood what he faid by Experience, that if wee 
 voant under flandingweefljould aske it of God: and 
 though God be in every one, and every one li- 
 7eth, moveth, and hath his being in him, yet 
 without the Spirit of God moveth ^nd teachcth 
 n,%z/? pur underftandings, wee know him not; 
 
 where 
 
Ihe LnghJJjcn Preface. 
 
 where the fruits ofthe Spirit are, in that Mans 
 heart the Spirit of God />.///j moved and taught 
 him in hisunderftanding; but from that fmall 
 meafure of underftanding, he is not dbl^prefent- 
 ly to apprehend the Myjierks of that Spirit^ and 
 of thofe fruits, that is,whence they fprin^, hov/ 
 they are begotten and brought forth, how they 
 ^ grow, &c. nor can they be knowne but by the 
 P fame Spirit whofe fruits they are 5 he that hath 
 not the fruits of this Spirit, which is holincjjc^ 
 peace^ rightcoufnefj'ejoy in the Holy Ckoji^ en j oyeth 
 not the kingdome of God, nor till wee have 
 fought an d/t'//;/^^ peace and holinefle, wee (hall 
 not fee God ; and except wee be borm agajne of 
 water and the Holy Spirit, we cannot entt^r into 
 the kingdom of Heaven,though it bs '^ivithmus. ^tuke ij,2u 
 Now, can any teach what it is to be bom again } 
 and what this Water and holy Spirit is ? but he 
 that hath them^ and hath been borne againe by 
 them -; I would men were diligent to delire fuch 
 fpjnttull things , and then God, who dwelleth in 
 their hearts, would feele and heare their defires, 
 and breath forth his holy Spirit in them, and/^- 
 tisfie their defires with his Gifts and Graces, and 
 then he wio\\\dfill their minds and underftand- 
 ingsalfo, withtheknowledgeof ^Z^ his Myftc- 
 ries, and fo they would learnc in the fchoole of 
 Chrift by Diw^e Experience ^thQtxwt Ordinances 
 of God 5 and then we fhould be better able to 
 edifie one another in our moft holy Faith ^ and wee 
 (hould by degrees, improving that meafure of 
 knowledge we havcjat length attainethe h/ghefi 
 
 B 2 know- 
 
ihe Englifiers Preface. 
 
 knowledge of the higheft Apoftle. Wee want 
 but the dnceve pra&ife of what we know, for by 
 that meanes wee (hould not ^e»f ^ , but ftirre 
 up the Gifts and Graces of Gods Holy Spirit 
 that are within us , till it multiply and flow 
 forth with <j/5^ its Gift Sj which wee fuppofe are 
 not attainable, becaufe men have not endea- 
 voured that they might attaine them. And that 
 is the Reafon, wee have the Ordinances^ not in 
 Power, but in much weaknefTe , wanting thofe 
 Gifts which would enable Men, todifpence the 
 Ordinances of God : It is a Great Gift to have 
 our Calling and Eledion fure, in that fenfe, 
 which the Apoftle P^«/ meant it, according to 
 the higheft underftanding of that Myfterie, 
 which the Apoftle himfelfe knew, muft needs 
 be attainable by labour and Endeavour 5 and up- 
 on the knowledge of this Myfterie, doth many o- 
 ther Myfteries depend, it is that, for which the 
 Ordinances were Injiitnted^zs helps and meanes 
 to bring us to the ajjured certainty of our falvati- 
 on ; wee content our felves,. with an Imaginary 
 {u^evRchW perfxpajion ^ without knowing affu- 
 rance ^forif weedid endeavour, labour, learch, 
 feeke and try, wee fhould foone perceive^ how it 
 might be made infallibly fure 5 and then wee 
 fhould as afluredly, underftand the high Excel- 
 lency of Every Ordinance of God. » 
 
 All the Arts and Trades in the world are My- 
 
 J?er/>j, and are not truly knowne, but by thofe 
 
 that have had Experience in them 5 then how can 
 
 there be a skilful! Difpencer of the Myfteries 
 
 of 
 
Ihe EngUfljers ^Preface, 
 
 ofGodj his Ordinances^ but by Experience m 
 them '■) we are able to learne them al/hy Experi- 
 ence, but without that 3 wee know nothing of 
 them, more then the very beaft : The Devills, 
 that far furpafle Mortall Men in knowledge, yet 
 cannot know the Mj fteries of God^becaufe they 
 cannot experiment them , but thofe of Dark- 
 nefle they vporke^ and therefore know them : 
 and wee are placed in this world , to work^ the 
 works of God , that wee may know , what that 
 Good and acceptable will of God is, and there- 
 fore wee fhould IVork^out our falvation^ with fearc 
 and trembling : by obedience in well-doings and 
 that will bring us, tofeele and know the good 
 Spirit of God, which will teach us the way and 
 courfe, how to finde every thing, if wee fearch 
 and enquire in that Spirit 5 threfore let us <?»- 
 ^e47;^«r after that which is Holy, and wee (hall 
 feele what the God of Holineffe is 5 and then we 
 ihzWckerfy underftand tTie Scriptures , and the 
 writings of all other Men , wee {hall be able to 
 difcover what is true and what is falfe, in all 
 the words and writings of any Man , under- 
 ftandingly and demonftratively, to the convin~ 
 cing of all hearers, both in Divine and Naturall 
 things. 
 
 From thefelnftances that have been mentio- 
 ned, it may be perceived, that all the Ordinances 
 efGod^ have proceeded from the Holy Gbofi^ nei- 
 ther can any thing be the Ordinance of God, 
 where the Holy Ghoft is not , in fome meafure 
 or other, no man is the Minifter of the Word of 
 
 God, 
 
7 he EnghJI^ers Preface. 
 
 God, any /wr^^er, then lie is taught by the Spi- 
 rit of Godjand fpeaketh wbat heunderftandeth, 
 by the fame Spirit. None were fit to be made 
 Deacons or Elders^ but one full of the Holy 
 Ghoft, then furely none are able to make Dea- 
 cons or Elders . but by the Power of the Holy 
 Ghoft that is in them, and fo of all other Ordi- 
 nances ; and according to the meafure of the 
 Holy Spirit inu?, fuch is the validity and Bff^ 
 cacy of the Ordinances to us ; the Outward per- 
 formance, of the things direfted in the Scrip- 
 ture, by men of fincere hearts^ is fufficient , and 
 they are warnings to us to forfaKe our Evill 
 wayes, in theObfervanceofwhichcourfe^wee 
 may affuredly findetrue Chriftianity , and con- 
 {t(\xxQnt\y fahation : but this is in the low-ft 
 degree : and it were to be wifhed , that none 
 werefoprefumptuous, as to arrogate to them- 
 felves, that they are fuch 3 asperformc the true 
 Ordinances of God , unleffethey have the fame 
 holy Spirit of God 3 //i^/«^ their hearts, as they 
 had, of whom it is recorded in the holy Scrip- 
 tures, that they did performe them aright : 
 when wee are fcarce truly Children of God, 
 let us have a care that wee fuffer not others to 
 account us above what wee are , but rather in- 
 ^orme them fincerely that wee are not fuch as 
 the)' take us to be ^ and not take upon us to be 
 called Gods Faithful! Servants, Minift-ers of 
 God, Preachers of the Word, Elders, Teachers^ 
 PaftourSjOvcrfeers, MefTengers, andEmbaffa- 
 dours of Chrift, or Apoftles, fuch as are fent 
 
 from 
 
The EngUjIoers Preface, 
 
 from Cod^ neither fhould any mention iho(e 
 Texts of Scripture which fpeake of the true 
 Officers otChriftj as if the Tame were meant and 
 applyable to thamfelves, and fo urge them in 
 Sermons, that thofe hearers that have not abi- 
 lity to difcerne the truth in things that differ, 
 are made confident to maintaine ftifFely, that 
 thofe Scriptures mean them they call Minifters^ 
 as well as itdidthe Apoftles, Evangelifts, and 
 other faithfull Teachers in thole dayes^and doe 
 alledge thofe Scriptures in their behalfe, and 
 call them Divines 5 whereas none of the Apo- 
 ftles were fo named in all the Scripture but John 
 the Divine, the beloved Difciple, and moft fub- 
 lime in vifion and Revelation: when as if wee 
 truly examineour felves according to the Scrip- 
 tures 5 wee fhall finde wee ought rather to be e- 
 fteemed Enemies of God and of his Sonne Jefus 
 Chrift our Lord ; But let us prefle forward in 
 thewayes of Godlineffe, that wee may be at 
 length ihong Men in Chrift , and enjoy his Or- 
 dinances 2n the Poirer^ as it vv^as and is, in the fpi- 
 rits and foules of all the faithfull;holy ones, 
 who have true underftanding and knowledge 
 in the Divine Myfteries by Experience, fuch 
 were the Prophets, and Apoftlcs, and faithfull 
 in all ages. 
 
 No curious workman, can make his fervant 
 expert in hh work ^ except the fervant doe try 
 and exercife himfelfe, and by pradtife attain the 
 skill and readineffein his trade by Experience, 
 that he may be able not onely to dirci^ how to 
 
 worke 
 
I'hd Englifiers Preface. 
 
 worke by hearefay, but to (hew his skill, by his 
 0wn doing the fame thing himfelfe : The Apoftles 
 could doe the fame thing which they taught 
 otherSjOr elfe they could not have rightly taught 
 as they did. 
 
 Now hee that confidereth this Booke , will 
 finde, that the ^«/^^«r knew and writt Experi- 
 mentally, andthatif wee/^iK?nj his doftrine and 
 Experience, wee may attaine, not onely the un- 
 derftanding of his Writings^ but be able to fpeak 
 and write, all that he underflood^ and fb difclofe 
 thofe things plainly and fully, which he had not 
 time nor leave to write otherwife then obfcurely 
 ofi, Which when wee have arrived to, wee (hall 
 leave that feeking after the moft defirable world- 
 ly things, which pafle away in a Moment , and 
 preffe after the high Price of the Calling ofje- 
 fus Chrift : now if by my means, any (hall be 
 ftirred up ^ to (trive, and (b undoubtedly at^ 
 taine^ the ble(red Crowne of Eternall Life, it 
 will be 2X^0 my Crowne of rejoycing in the world 
 to come, though heere Imuft acknowledge my 
 felfe one of the unworthieft of the children 
 of Men. 
 
 John S p a r r. o vv. 
 
A LE T TER TO 
 
 "^ Carol yon Endern. * Charles of 
 
 EnderT2. 
 Our falvation is in the Life of Jefus 
 Chrift in us. 
 
 \Oble Sir , beloved in Chrijii w'lib the Hear- 
 ty De fire of the Divine Light in the work^ 
 ing power of the Holy Ens in our Imma- 
 nucl, I fend over to you the little Booh^ 
 of Chrifts Teftaments, with the Preface 
 to it. It fhoHld have been written but lin- 
 gjy in the three fir ji (heets^ for I would have 
 written it aO over againe, and had begun with the firfi Chap- 
 ter : Andlampurpofedto bring to the Treffe this little Booiie 
 in a more child-like manner ^ for the better under fianding of 
 the fimple. But becaufe of the high/en/e, I let the ^ one be "^^ On: by the 
 written againft the other .-feeing you and others Exercifed other, one on one 
 Lovers underfiand this fenfe well: and fo the fublime under- ^'^^'\ '^^ '"'**'■ 
 fiaadings may have that which is high, and the fmple that Zrfe^h'^^^V 
 which is lowly in the fen fe : yet there is one and the fame '^^J'^^'^^^i^' 
 under ftanding in them bothy though tn the lower fenfe more 
 ftmple words might be made ufe of -^ and fo I commit you to the 
 continuallfaving Love of ]eC\ii Chr'i^, Dated at Gerlitz 7^ 
 May^ theyeare of Chrift. 1624. 
 
 Jacob B e h m. 
 
 The 
 
The Summary Contents of the Chapter5 
 
 in this firft BookCj concerning the 
 Holy Baptifme, 
 
 CHAP. I. 
 
 How ReafoH ufcth to behold it felfe in a Creaturely 
 Jmage-like manncr,when it confidereth of Chrift and 
 his Teftaments^ and whence the fhrife about Chrifts Te- 
 ftaments arifcth, and how that ftrifc is an empty un- 
 profitable thing. 
 
 CHAP. 11. 
 
 Qf the Covenmto^ God after the Fall 5 what the Fall 
 of Man is, and how God hath bound himfclfe in 
 Covenant with him againe. What the Qircwncifton 
 in the old Teftament is, and what the Baptifme in the 
 New. 
 
 CHAP. II I. 
 
 A Bricft and ftindamcntall information, how Min is 
 Baptifed by the HolyGhoft^ with Ghrifts fufferings. 
 Deaths and Refurreftion, in body and foule. 
 
 CHAP. IV. 
 
 Of the outmtrd Water-Ba^tifme by the hand of Man 5 
 *Or,fo Admi' who is worthy fo to * Baptifc , and what baptifed In- 
 , fHfter it. fant rcceiveth that Teftamcnt worthily 5 and how it 
 
 gotth wkh the kwiw)rffe> Hand j as alfo with the un= 
 
 worthy Baptifed Infant. 
 
The Preface to the Reader] 
 
 SHEWING 
 How the Tefiaments of Chrift muft be fun- 
 damentally underftoodj rightly participa- 
 ted 5 and worthily fed upon. 
 
 A Looking Glafle for Teacher and Vearer, 
 
 I. 
 
 Hriftian loving Reader, this little Booke of the Tefta- 
 ments of Clvift, in this prefent time, when Men ftrive 
 onely about Opinions, ought well to be confidered. 
 Men are wholly and altogether departed from the 
 right underftandivgy feeing they will maintaine Chrifts 
 Teftaments with Difputing and the Svmd. 
 
 2. There needs no Difputing about it , onely an earneft finccre 
 penitent Man, who hath the Faith , underftandeth this Teflamen- 
 tary * Inftitution and participation in the Fewer of Chrift , but it h a Ctyvenming. 
 foolrfhneffe to the NaturaQ Man , and cannot be apprehended, i Cor. 2. 
 14. 
 
 §. There belonged! quite another Earneft Sincerity to the true 
 underftanding? which is not apprehended by humane Reason, and is 
 rightly underftood by no Man, unlefle the Spirit of Chrift open it to 
 him in his Heart. 
 
 4. There lyeth a faft Seak before it, which no Reafon nor Art can 
 brcake up, but enely thatflaine Lamb efthe Houfe of Ifrael^ who hath the 
 Key of David, Revel. 3. 7. Chap. 5. 5. 
 
 $. Chrifts Teftaments are to Reafon without the Divine Light, 
 a clofed Booke, but to the true children of Chrift, tiiey are an Ope- 
 ned Booke. Chrifts Teftaments are a Scale of the firme and Eter- 
 iwtfCtnienant of God, wherewith God hath received Man to Grace 
 againe after the horrible Defeftion, and fealed him with the flowing 
 forth of his Love , by his bloud and Death , tliat wee ^ fhould be- '' Or, Miiht, 
 leeve his Word and Promife, which he hath revealed to us in the 
 Holy Scripture concerning his Sonne, with the Redemption from 
 finne, and heertofore declared by the Prophets. 
 
 C 2 d. Which 
 
The Treface, 
 
 ^. which Word iii the flowing forth of his Lovej is come into our 
 hiiiDuniry, and haih afiTurr.ed a Humane 3cule, alfo flefh and bloud, 
 and hath cftabliflied this Eternall, Covenant witii I-.is Bloud and 
 Death: And fo nowhegiveth this Tcfta.xenc ro his Fan hfuli onti 
 ' Aufsbeute for a <^ Pledge, and fo inaketh them Branches on the Vine of his F!el"h 
 Tiknt^ or ear- and Bloud , i'o rhit they are imbodied to him felfe therewith , and 
 niif Penny, made lis right children, ii> wboro HEE liimfelfe will dwell with 
 or Piwne. his f^tili and bloud, with this Tcflamentary "^ Pledge -.fo that there- 
 by tliey may Pray to the facher with joyfuil affiance in true child- 
 like Humility, in the Name of his Sonne J E S US CHRIST, 
 and fo he will g've them ihis Grace, John 1 6. 23. 
 
 7. This reft.tment he cffcrerh to us after a twofold Manner: 
 Firft, through his Wsrd Preached , whereby lie Stirrech and Openeth 
 the Hearts of the Hearers , that they enter into true Repentance for 
 their Sini^es, and fo procure themfelves this Pledge of his Tefla- 
 menrs. 
 fOryEjeniia'J, ^- Secondly, Through th^True^ fubftdntkll participation of his 
 Flefh and Blcud , by the Mouth of Faith with Bread and Wine, 
 whereby he fealeth the Faith wich his Bioud and Death,and thereby 
 Openeth the Lifes undeifl:andin;?cf the /nsciarii Divine Hearing, fo 
 that the poore fallen Man , ( which was dead to the DivWie Hearing 
 through finne ) aitaimth againe the Divine Hearing in his mderflan.l- 
 /n^, andfo is converted againe » and foentereth into his firft Inheri- 
 tance , which he had in Paradife, and giveth up his will to God, who 
 ^ Senfes. reneweth Iiis //e^rf, >= Thoughts, ;ix\6 Minde ^ through his Infpeaking 
 
 or Infpiration, andcontinueth and dwelleth in him with his Pledge 
 of this Teflament, and powerfully worketh in him in his Faith , and 
 generateth him to be a new Creature , which with its Sfmt wjlketh 
 in Hcaveuy and is a right f mage of God, whereby the earthly flefh'.y 
 will is daily killed, and the New borne will dayly gmb to Haven, 
 Joli. 6. t6. Phil. ^.20. 
 p. W.'rcli Heaven in the Inward Ground of his Life, is reveiki'nx 
 ^OfjSenfes. theS^)iritofChriil m him , where ti:e good Angeiicall •' thoughts 
 climbe up upon the r'ght Jxcobs Ladder ( Geii. 28. i i. ) and Chrift bU 
 Lordfttteth above m the top of it at the Kighihvii of Ood, and dayly pre- 
 fenteth ciiem with his humane and heavenly fltlh and bloud before 
 the wrath of God, and the fevere Judgement, and is with him in all 
 his netd : A fo inclofeth his Prayers in him^elfe, and thereby pre- 
 fenreih them before Death, Hell, the Deviil, and the Anger cf 
 God. 
 
 10. This Publiamn, both of his Word Taught, as it is written in 
 
 2 Impregnttedy the Bib'ey and is s received in the facrimenta'd pirt'cipacion , where 
 
 ar concaved. !"/?ptofi;fre:hhJs Wml in lis flcdiand bloud, a Chriftian Man fhvjid 
 
 receive 
 
The Preface, 
 
 receive; and finde hinifelfe in this !' Cuftome,and unite ard tie hiiiT- '' Cekbriiion: . 
 
 felfeas a Member with the Congregation of Cbrifi ; fcr in Chrift wee 
 
 are all but one, as a Tree ' and its ErancheSiOd/. 7,. 28. 'Text. in. 
 
 II. It is not fo to be underftocd, that this Covenant andTefta- 
 ment is given onely by an outward hearing of the Word Preaclicd, a .d 
 Participation of Bread and Wine at the ^ Ttftanienr, as the prefent KQr Sacrarent 
 World fo Erreth in Many Hearts: No, it nmft be a righ: fmccre 
 Earned: wi;h true rvorkjng Repentance, fo that God with tlic Key cf 
 his Love uhlocketh and Optnethth.e T/e^z;;/;^ and the light Mouth, 
 which fhall receive thisTeftamcnt, fothat tlie poore foiile have a 
 right hunger and third after it, and bring its defue , through Chrifts 
 fulterings, Dying, Death, and Rtfurre^ion to it. 
 
 I 2. Otlierwife there is no true Month for fth participation, ft 
 niuft be a right Earneft fincere purpofcthac mufl: put oli the'Defi'cd 
 Garment, and be reillmg to pafle into a Ntw Life. It muft be doing-, 
 doing., or it avajleth nothing. 
 
 15. This F/f^^e be longeth onely roChTiils Children, whicii lo 
 heare and keepe the Word in their Means, that it bring forth fruit. 
 There muft be Great earneftnefle both in the Teacher and Hcartr \ 
 for ifany will handle and impart the Covemnt of Chrift, he nult 
 hiwfelfe be capable of the Covenant andTcibmenr. If the Shetpe 
 muft heare the voycc of Chrift out of the Mouth of any and follow 
 him, then alfo the Spu/r and powt'r of Chrift muft be in that M.ns 
 veyce : Elfe he U but a Hireling, and the Sheepe heare not Cbrijfi vcyce 
 fron his Mouth, but onely the word of Man, j'.h. 10. 
 
 14. So aifo in like manner, the Hearers Rare fhoiild he d'rcfreci 
 to God in true Re^ent^snce , that he alf-) may heare the voyce of 
 Cluift: notonely with outward Eares , but with the Eares of Df- 
 vinepoveer, that the Teachers and Hearers power may ftrike roge- 
 thtr, that the Spirit of Chrift may worke ' together wirh them, a^id ' Text, B" 
 the Hsixt may finde ihe Teacliers Power, th.u Good fi liit may Grow fn^c-cTi .•/;?'-'. 
 from it. 
 
 1 5- A Teacher fliould not te^ch for the fak^" of wiges onely , buc 
 fjioulJ knowand wellconiiiirr , that he ftjndeth there in Chr fts 
 Head , and thatChiift will Teach through him , if he be a right 
 "' Shepheard. m cr, Poihr. 
 
 16. So alfo the Hearers fhould incline their Eare to that, and 
 Conftder thrt tbey fhould there heare Chrifts voyce, and receive ic 
 with great EariieflnetVe : and not thinkc ic is enough to Gee into the 
 Church, and there fnankure, to play the Hypocrite. and /;wre <i vS^r- 
 won iand remaineafcerwards as before: No, fuch going to Church 
 and hearing, is no Service of God ■, It bettereth them roc, if in the 
 Sf r mon or Preaching they have not heard Chrift texh in their hearts : 
 
 Goijg 
 
ihe Vreface, 
 
 Going to church maketh none vertuousj unleffe heheareth 5n the 
 Church Gods Word workingly in his foulc. 
 
 17. Soalfo is ic with the Sacraments, wee fhould not thinke it h 
 enough to Confefe and goe away , as if fucJi a Cuftonie did take away 
 finnes without true Repenrance , and that he may fin a new after- 
 wards ; Noj it is not fo, wliofoever is wafhcd and afterwards dcfileth 
 himfelfe witli the fame Mire, he is then as he was before. 
 
 18. Chufi mii?t Abfolve thee in thy foule with his fufterings and 
 y^ Death, and Infpeake or Infpire his fatisfaftion into thte in thy foule, 
 ^ elieicavailethnor. The Priefls Mouih is onely an Outward Inftru- 
 
 nient, and eoworketh in his Spirit : but if he be a hireling, he cannot 
 cowork, but yet the Covenant of God in Chrift Jefus worketh in the 
 Repentant Hearh and abfolveth it. 
 
 19. Loving Brethren, both teacher and hearer , who handle the 
 Covenant of Chrifl , have a care what you doe , there is great ear- 
 neftnelTe required, that you be not Guilty of the Death of Chrift : 
 Conlider diligently the Great fevere Earneftneffe of God, how HE 
 hath inflituted this Covenant with fo Great hard Paine and Angui/Ii 
 through fo great reproach and fufferings 5 It muftneedsbe from 
 a very great caufe, that this Teftament was Ordained with fuch fevere 
 Earneftnefle. 
 
 20. God requireth of Man againe Earneftneffe , to the receiving 
 this Teftament : Not with cold luke warme Hearts , onely to cover 
 over fmne with the fufferings of Chrift, and Comfort ones felfe with 
 it in Impenitency. 
 
 21. It is nor a forgtveneffe from without, which is imputed to Mia 
 from vciihsut : No, but through Chrifts Bloud and Death : when the 
 poore foule penecrateth into that, then the fuftering?. Dying and 
 Refurreftion, together with the fatisfadion, in this Teftamentary 
 Covenant is put on to it in the Bloud of Chrift. This killeth Sinne, 
 Death , and Hell , and leadeth the poore foule to the Father, in 
 Chrift. 
 
 2 2 . It i s not enough for a Man to know that Chrift dyed for finne, 
 and(jj/ent«/;toir, and holdeth it for true, and recciveth the fatif- 
 faftion as a woiKdone : No, no, there is no fuch receiving : but the 
 
 ^ whole Man mnft give it felfe thereinto, and muft will to dye in 
 
 Chrifts Death to the Evill Naturall own will, as alfo to wicked Lufts : 
 and then Chrift putteth on him his vidory and fatisfadion, and the 
 true heavenly Spirit fpringeth forth through Chrifts Death in his 
 Fefurreftion, as a faire flower out of the wilde Earth , and there 
 is a true Chriftian borne, who is a branch on the vine Chrift ^ 
 John 15. 
 2?. Now there bclongeth no great art orsVilitothis, but onely 
 
 a child- 
 
Ihe 'Preface. 
 
 a dVildIike/fm]>//mj' and Humility : the Plo^rman is as neere it as t/i 
 Doftor : they muft all in the fimplicicy of Chrift enter into humiU 
 ty, and come with the lojlfonne^ and the Publicane in the Temple 
 there is no other way to it. 
 
 34. There needs no Great Speculation about ifj with what trim- 
 med words orbehiviour man conieth thereto, but wee muft come 
 oneiy with the Children, which;eeW to the Father under his Roddct 
 and pray for Grace. 
 
 2 5. He who hath learned much, and knoweth how to fit himfelfe 
 for it, s no more acceptable co God, then he that knoweth nothing, 
 but yet with his ^vhole Hwrt 3\^dfoule in forrow for finnes turncth 
 tt) him, and hath Faith in the Grace, and a true Earneft Purpofe and 
 Refolution to be a New Creature. 
 
 26. This Ground, is onely therefore brought forth fo </«p//, t^ac 
 every one that drive about it, might fee the true Inward Ground, 
 and ceafe from ftrife, and yeeld liiirfclfe into the fimplicicy and 
 Love of 74^ Chriji. Whereby then fuddenly the power of Sa- 
 than will be diminifhed , and People and Nations will fee that the 
 Chrifiians are the children of God , If they thus wsllke in Love j 
 whichlwilh from my Heart j for which Caufe this little Booke is 
 written. 
 
 
 Note. 
 
7he Preface, 
 
 Note. 
 
 Hccrc the Reader thac lovcih God is to know; 
 
 Irfi ^ that ihcfc liro little Tookj vpcre copied 
 f<ithinlly and diligetttly out of the Ant hours 
 '0. oivn hlejfcd Manufcriptj as he wrote them 
 ^ A7:7io 1623. 
 And fccondlyJhiJt he afterwards in theyeare i62^.Hp' 
 on the def:rcs of feme good friends C^ lovers of the Truth^ 
 rcas pnrpofed ( as may hefeent in the 'foregoing Letter to 
 Carol von Endern^/t?r the better nndcrfianding of the 
 fimpk^ to bring them both into a more child-like forme ^ 
 hut it is done onely to part of the third Chapter of this 
 firft Book^j dnd no further, Thus rcriteth theVubliJfjer of 
 the High dutch Copie. 
 
 :Bnt more particularly^ let the Reader take notice thit 
 theAuthour had gone on to the 1 7^^ verfe of the ^'^chap- 
 terras mty appears in the Printing of th^ double Pages in 
 ihif Bookman dfo it Tvas Printed in the High Dutch^^«^ 
 :>/ the fame manner herein the Englifhf><?«/)/ with a dif- 
 ferent magnitude of h^tttx ^ thofe words which are the 
 fame on bethfidcs^ are as neere as can well be obfervedin 
 a letter ofthefim: bignes with the whole BookJ^nton the 
 firft fide that which is not on the other fide alfo^ is with a 
 fmaller letter^ and it was the firft Book? that was writ- 
 ten andfinifjcdby the Authour , and on the iccondjfde^ 
 that which was not in the other ^ is with a larger letter^ 
 <^^ was that other Copie ivhich he cntended tafiniffj quite 
 through the whole Booke^ and this is done to diflinguiJI? in 
 Come meafure the alteration of the ExpreJJion in the tn>J 
 feverall Copies ^ for the better underjianding of the My- 
 fiery , and if it be diligently Obfervedjt will very much 
 help to the underjianding of this ^ and all hif other Wri- 
 tings^ 
 
The Preface. 
 
 tingf^ becaufe pphere the ExpreJJion is obfcnre in the one , it is 
 cleerer in the other x, And, be fides ^ by the varying the Ex- 
 prejfion^All may difcerne what latitude the Authours tvords 
 may admit of^ in their meaning in all his Bookes, 
 
 Further^ it is certain that we may be lead by the feverall 
 Exprejjions to the true kftotcledge offome partof the Alyjie- 
 ry^and this great benefit accrues from thence ^that it tvill ena^ 
 ble us iofpeak^df^ write infallibly ^t hat which hath never been 
 fpoken or written concerning that Myfleryjbe it in Divine or 
 Natural/ things. 
 
 But by the way ^t his is not to be attained by outward Hear^ 
 ing or Reading onelyjbut by Experience ^ Teachers or Bearers 
 that want Experience are indeed Ordinary Teachers and 
 Hearers^ but not true ones^forfuch are Extraordinary in the 
 account of our times:fuch hearers are all they that under fi: and 
 the Word feelingly^ and bring forth fruity in their lives and 
 Converfations^ and have the Tower of Godlinejfe ^ thefecan 
 teach truly from what they know^though in a weah^ meafure 3 
 but thofe that are called Ordinary Teachers^ that have onely a 
 forme ofGodlines^and deny the Power therof cannot teach- at 
 alitor defer ve fo much as the Name of an Ordinary Teacher^ 
 fuch a one is notfo much as a true hearer, Cur Saviour teacheth 
 us^that whofoever will do the will of ourFather which is 1°^: 
 in Heaven^they {hall know of his words whether they 
 be of God : andifhefubmit his do^rine to be Examined by 
 every one by this Rule^ why (houldnot every word of all others 
 be examined by the fame Rule-Jet us thus do^andwefiaH Or^ 
 dinarily attain that which is indeed Extraordinary^ even the 
 true knowledge offpirituall things^ the things of Cod^ which 
 areimpojjibleto he perceived by the Naturall mttn. And ac- 
 cordingly idefiretheetojudge ofthcAut hour of this Booke^ 
 and no otherwise. Farewell, 
 
 D Ctf 
 
 7.17 
 
'Ihe Firji Chapfcf 
 
 Of %eafons viewing of it felfe , how it ufeth 
 
 to run in a Creaturely Forme, when it 
 
 conlidereth of Chrift and his 
 
 ^ejlametits. 
 
 I. 
 
 ^LL Strife and Mifunderfianding concerning Chrifts Per- 
 fon and his Tejlaments which he Icfc behinde him , ari- 
 fcth from the defefted Creaturely Reafon, which will 
 be a Miftris of All things or Beeings,and Io«keth onely in 
 theMultiplic'tyofBt-eings, and in the variety and difference 
 of Bccingj, and doth but loofe it ielfe in fuch viewing, and breaketh it 
 a Or, Senfes. felfc off from its Centre, or Originall » and difperfeth the " Thoughts 
 
 in the Multiplicity of Becings, that they cannot fee what their ground iS 
 out of which they are fprung, and fo in their Confufion and running out, 
 breaks themfelves off fiom their Chx$s, viz.- from the Eternall WORD of Cod» 
 and from the Eicrnall Divine fpeaking. In which fpokcn Word, all Beeings, 
 together with underflttniing^Kea^on and Thtuibts confiftiaad take their Croend 
 and beginning from it. 
 
 2. Forifthe Aby0*alL not Natarall> uncreatirall GOD, viz; the ^teraall 
 ONE, fpeake his WORD no more, and tbtu fpeak»igP;»uld Ceafe, there would 
 be no undcrftanding Reafoii or Thoughts more , alfo no Nature nor Creature, 
 and all Beeings would be an Eternall nothing : for every Life trifcth from th« 
 Exhalation of the Eternall ONE, viz: from the >^i)/fe : and there could be no 
 Formabilityin thcEternillOne, according to whicti, or out of whipb /Sw«r^'»f^ 
 might be made. 
 
 3. Forif «here were a formability »o a Pgure, then there muft alfo have been 
 a caule from whence the forme were arifen, and God wtre not one encly God, 
 who were without Ground, Time, and Place j for all that hath a beginning 
 bath iGrtuud, bat that which bath no beginning , is without Ground and 
 Fwme. 
 
 4. Every beginning goeth out of the Eternal! ONE^ through 
 the Exhalation of the Eternall ONE, whereby the Eternall ONE bring- 
 eth it felfc into fclfe-viewing perceptibility and findingncffe, to the 
 Moving and forming of it felfe. Every vifible and Invifible Beeing, 
 Spiricualland Corporeall, have taken their Originall in the Exhala- 
 tion of the Ettraall ONE, and ftand with their Ground therein , for 
 
 the 
 
 v^i 
 
Jhe Firfi Chapter \ 
 
 How Reafon ufeth to view it Telfe in a 
 
 Creaturely ' ImagelikenefTe, when it a imaginary 
 
 confidereth of Cbrift and his teftaments. Mamer, 
 
 Whence the Strife about Chrifts Tejiaments 
 
 arifeth ^ and hovo the fame is an 
 
 Empty unprofitable thing, 
 
 jLL Strife and JW7/-HWer^W/w^ concerning Chrifts F^"- 
 fon, Office and Vedng or fubHanee, as alfo con- 
 cerning his Teftaments which he left behinde him, 
 wherein he worktth b Frefentially, arifeth from bJtPrefent* 
 the defefted Creaturely Reafon , which runneth on 
 onely in an Imagelike Opinion , and reacheth not the 
 Ground of this Myftery, and yet will be a Miftris of all things 
 or beeings, will Judge all things, and doth but loofe it felfe in 
 fuchlmage-likenefle, andbreaketh ic felfe off from its Centre, 
 and difperfeth the •= thoughts, and runneth on in the Multiplicity, c Inward ' 
 whereby its Ground is confufed, the Minde difquietedj and (enfes or 
 Jcnoweth not it felfe. 'thougkts. 
 
 No Life can ftand in Certainty , except it continue in 
 its Centre, out of which it is fprung. 
 
 Seeing then the Souk is Iprung from Gods Word and 
 Will, and yet 16 entered into its own Luft and deiire to 
 'Will of it felfe: in fuch fearching of felfe-willing, it 
 cannot reach its jfirjf Groii(;?(i from whence it is fprung: 
 and threupon it runneth without its Ground in mcere 
 uncertainty till it rcturne to its Originall againe. 
 
 Every Beginning goeth out of the Etemall ONE, viz: out of 
 the Tri-unity of G V , through the Exhalation or fpeaking 
 of the unity of G O D. Asa fountain floweth from its 
 Originall. Through which flowing forth, the unity bring- 
 eth it felfe into felfe- viewing findingnefie and perceptibllity.fo the 
 Forming and Imaging of it felfe. Everyvifibleand In'ifibleEee- '^Or, Ke- 
 ing, both Spiiituall and^Corporeall, have t;aken thrir Originall in femhl<mce 
 the Exhalation of the Divine Power , and are a '^ Reneftion QrAmit^'^e, 
 
 D 2 of 
 
2 of the Origtnall of the Strife, Chap.i. 
 
 the beginning of every Bceing is nothing elfe but an Imagmtm of 
 the Ab)ffe , that the fame bring itfelfc by itj own longing int» an Imagini- 
 tion, andModclIcth and Imageth it fdfe, and apprchendcth the Imagcli^c- 
 *> O'jExhtletb neffc, and i» breatheth it forth fr»m thcEtemall One to avIif»jno oF it 
 felfr. 
 
 <: Or, Halin£. 5* ^'"'cb ' breathing Is the Eternall Word of the AbyflTall Deity j- as a 
 * fpea^ing forth of the AbyfTc into a Ground, of the Unfubftamiallinto a Sub- 
 ftantiall -. I n which tlie whole Creation , with the fpeakfng forth, as in the 
 Icperabilityof the fpeiking, hath taken its beginning , and doth yet evermore 
 fo take it. And every 1 f e doth confift in that feperabiJity of ths Qieak* 
 «ng, where the immodckd Imagination in the Exhalation parteth it felfc 
 into fepcrabilicy In which Parting tke fcnfibihlity of the oncly life U ua- 
 dcrftood , where the One vJcweth It (elfe in the Multiplicity. 
 
 6. Alfo heerein is to be underllood the Ground of the Ttopertiti > in that 
 
 the Parting of th: Oaely Longing bringeth it felfc into Defiringnc(Te> and 
 
 ^ Comprehend «* indofcth and maketh it felfc EflentiaUorSubftantiaU:in whiche Inclofiaili. 
 
 gijj ty the ftaven formes ofNaturc talic their beginning, as is fufficicntly dsdarcd 
 
 ^ Comprehenfi- " o^^ ^'ber Writings. 
 
 '^' 7- Therefore fay I, the caufe that Men difpute and ftrive aboac 
 
 God , aSout his Word, Effence, or Beeing, and Will, is, that the un- 
 der/?(ini/n^hac!i broken it felfeoff from its Centre or Ground ; which 
 Breaking off, ii nothing elfe, bm that the Properties ( which art gone forth 
 out of the Eccrnall oui-fpeaking of the Word , into a Creaturely Life^ have 
 brought thcmfelves intofelfe-luft, to the out-fpeaking of thcmfelves , and 
 in their own fslfcconccived Luft, have broken themfclvcs ofiF from the E- 
 •J^O- ijfig. tcrni'l Longing* towards the Word of the Eternall {peaking, and bronght 
 ' ' themfclves into an own fen/ibiltty of Nature , and confufed thcmfelves in the 
 
 form:s of NatUie. Where all the though'S or fenfes will dwell and run 
 withou". ttie Oncly God in fclfe Speculation and Rea/eai and can in no wife 
 Cfjme to their C«*r« or Ground, except they finck downe into thcmfelves 
 in the Speculation, and goeagaine into the Ground out of which they are 
 Fxifted , and fall againe into the Eternall fpeaking Word, and give their owne 
 wills into the Eternall fpsaking Word , that the fame owne will of the Cre^t* 
 tardy Life may be ©ur-fpoken with, and in the Eternall Speaking Word in the 
 Scperability of the Word. 
 
 8. In which rc.out- fpeaking the New Kegenera'ioH of the Humane Life 
 and Will is un4crftood For the Humane Life was in the Beginning of Man, 
 xn the i^/ord of G O D , and by the Inbreathing of the Word lato the Humxnt 
 tody wasm»nifeftcd , and came into Senfiaility, Perceptibility and Willing. 
 Where then the willing hath broken it felfc off from the Word, wherein the 
 Life was, tvithout Crenture, and ha:h brought it felfc into a felfe- Scperability 
 and vifibility of its perceptibility of the five fenfes. In which Senfloility it 
 now at prefent runneth, and fecketh the Seate of God therein, but findeth 
 oDcly a nmfwaiUneJJe , and Natural! aad Creaturely formedneffc : wherein 
 
 now . 
 
 r : 
 
Chap.n about Chrifis Teftaments, 2 
 
 of the fcperable will of God , and ftand with their Ground 
 therein. For the Beginning of every Beting is nothing elfe j but an 
 Imagmtion of the out-flown rrill of Godjwhich hath brought 
 it lelfc into Seperabiliry, formcdnelle, and Imagelikenefle j 
 wherein lycth the whole Creation : And ever} life doth confift in 
 its rc-exhalation and e Rcfleftion in ihe iame manner. e Refem- 
 Seeing then that the Humane Life is an out- flowing i,iance or 
 and Refleftion of the Divine Power, underftanding, and jintitype, 
 skilJj therefore the fame ought to continue in its origi- 
 nall, or elfe it loofeth the divine knowledge. Power and 
 skillj and with felfe-fpeculacion bringeth it felfe into 
 Ce«/reJ of its owne, and Strange Imaging, wherewith 
 its Originall becometh darkned and ftrange. 
 
 As is to be knownc by Erroneom Keafon^ which ever 
 teacheth concerning G O D, and yet hath no true nn- 
 derftanding:alfo itnevercoraeth to reft whiles it run- 
 neth on in Strange Imaging. 
 
 Therefore fay I , that this is the oncly caufe that Men Difpute 
 and Strive about God, his Word, Eflencc or Beeing and Will j that 
 theunderftandiniofMsin hath broken it felfe off from its Originall, 
 and now runneth on in meere felf-will, thoughts, and Ima- 
 ges in its own Luft to felf-ilhnefle, and Imagincth to it 
 felfe another Ground to the Divine Willing, wherein yet 
 there is no true knowledge, nor can be, (o long till the 
 li/e returneth into its Origi/w//, viz. into the Divine out- 
 flowing and will. 
 
 And if this be done, then Gods will fpeaketh forth 
 the Vivine Power and Wonders againe through the hu- 
 mane willing. In which Divine Speaking the life may 
 knowand comprehend Gods will, and f frame it felfe fQj. j^^^^^ 
 therein. Then there is true divine knowledge and un- ' 
 derftanding in Mans skjll, when his skill is continually- 
 renewed with divine Pow^fjand when divine skill pref- 
 
 fcth 
 
3 of the i^Origmall of the Strife. Chap, i, 
 
 now it ftrivctb about its owne Centre. For the own will hath brought it felfe 
 into an own Centre , and broken it felfc off from the whole, and as to the to. 
 tall is become as it were dead. 
 
 9. Therefore faith Chrift, Vnkffe ys be convened and become as CbiUreth 
 tndbsnevp-borne through ivaUrandthe Sprit j je ctnnot fee the KJngdome ofQodt 
 Matth. i'. 4. J oh. 3. 5,7. The ownc will fliould goc againe into its no- 
 thing, and thsai: Oandcth againe in the firft 5/r/^ , and will be againe out- 
 fpoken from the Eternall Word in a Divine Will. For whatfoever it is 
 ( whofe living and willing willeth or runneth without the Eternall fpcak- 
 ing Word J that fame is without the Eternity, andliyeth m:erely in the 
 Tm:- 
 
 10 Butleeingthe foalehath its Originall out of the Eternall Word as a 
 Powerthercof, therefore it cannot Reft in the Seeing or EfTencc of Time, but 
 leeketh its own Mother^ who Generated it, and brought it into a Creatarcly 
 Forme, but its going forth, raaketh that it cannot finde its Mother. 
 
 II. Therefore all Strife about the Vivine Myfterics is an unprofitable • 
 
 thing, and is done from without, without God, in felfc-pcrceptibility, where 
 
 the Senfibility vieiveih it fclfe in Nature in a Creaturely Forme. There is no 
 
 comprehcnfion or true undcrftandinj or knowledge of God, except the Imige- 
 
 lihg Reafon fotfake it fclfe, and fmkc downe with its owne will into its Cc-i. 
 
 tve againe, out of which it is gone forth : viz: into the Eternall Speaking 
 
 Word 0*1 GoA : that ft receive that fpeaking or breathing of God into it 
 
 { DijTJnguiJh- fi^lf*^ agaJne» and through the Divine Science or *^«^,fpcakc in a ^Separable 
 
 ^b.e. andfenlible Forme' thatit be a dwelling and Temple of God, whereinGodg 
 
 will worketh, Governah, and willeth. Elfe there is no true knowledge or skill 
 
 concerning God and his Bceing or EfTencc. 
 
 ■J 2. For no Spirit knowcth God or his word and will, unleflTe Gods word a.nA 
 will DC minife 4ed and Sturing in io.Naturall Reafon without the Light ofGod 
 fe.th onelv the Naturall Imagelikencffc, andgoethon in its own fpeculation, 
 an i tramcth in it (eU'e the Divive Seeing or Effcncc, as if that were ju't ftch a 
 thi.ig From whence is come the Strite amongft the Learned in Reafon, Co 
 th.it Men (hive and difpute about God, and about his Becing or Effence and 
 Will, where each of them holdeth his Imagination for r«wM««< and will have 
 his own hriage which he hath framed in the Imagination of his Reafon, to be 
 honou'cd 'or God : whereas yet it is onelyaNauiralllmagc of Reafon : and 
 thus Men (hive all the world over about ihcfe Imagts of Reafon. 
 
 H Bnc .1 rr'ie Mil •>, who ftandcth rightly in the Image ofGod>hath no 
 Strife'in RtHzloa •• For be livch m his firft Mother, who hath formed him with 
 Soule, SpirirTand Bodv,and his whole Subftancc, into an Image : he co- w'^^^J 
 ■and ^fteti with her: he i. rcfigncdinto her ., «nd ycc Ideth his will " h^r.^ml 
 fhe fcedcJi ^nd^mfhah him-. Evci7 propertv of the true refigned Man s 
 ^ wnihed wi h its Uue. As firft ; the Body out of the Lmus of the tarth,is nou- 
 
Chap.l. ahont Chrifis Tcfiaments, ^ 
 
 fcth forth through the life, in that kinde and manner as 
 in the 'Beginning it did flow forth from the divine Power * 
 and skill. 
 
 As Chrift hath taught USj when he faych s VnUfeye be con- 
 verted and become ai a childe^ yefhdlnot come into the kingdsm of God. 
 That is, that the life turneit felfe againe Into God out of 
 whom it is proceeded, and forfake all its owne Ima- 
 ging and L«/f , and fo it cometh to the Divine Vifton 
 
 againe. 
 
 All Strife about the Divine Will and Bceing or E(Tence, 
 ■whereby men dcfpife one another , cometh from felfe 
 Imagelikenejfe, that one Man coraprehendeth the Image of 
 another, viz: his thoughts^ and yet cannot rightly apprehen^i 
 them. Where One Man fets himfelfc in the Thought 
 and Minde of another , and bringeth that which is his 
 owne thereinto, and compelleth that which is anothers 
 into his Meaning , and forcibly fets himfelfe aloft in 
 the Thoughts and Minde of another, and holdcth them 
 for his proper owne , and will make a (hew therewith, 
 and therewith doraineere in and over the Thoughts and 
 Minde of others : Men muft worfhip and reverefice his 
 Thoughts and Minde, and hold them to be the Word of 
 God, or g the rpeaking of God. ^ ^^a ^^''' 
 
 Thus Man deludcth himfelfe , and Kohbeth God of his "c^» 
 honour, taheth his Covenant in his Mouthy and yei hateth the 
 NHTtHre of tbi Sprit of Ged, which therefore reproveth 
 him in his Confcience , that he is but an Apoftate Luci- 
 fer^ and will compell others into his Image, that they 
 fhall hold it for the Word of God« 
 
 But a true Man, Inclineth himfelfe, to his Original!, 
 and forfaketh all Images , and defireth no felfe Image- 
 hiWty oiKitmderjianding^ except what God will frame 
 and fpeake with and through him : and defpifeth nonsy 
 
 but 
 
.^ of the O rig} ft all of the strife. Cbap.i. 
 
 a Yl-nui-'yi, riflied from the Earth ; Sccondlt, the Body of rhe S Senfes and Riafon which is 
 
 ■' ^' ' a rpirituallBody, is nouiiQicd frOTi its ^Urum orConftellacion and Scarres,out 
 
 f£ which it hath its Originall. Thirdly : But tt-e Soulc is noutiflicdinits Prln- 
 
 ciplefrem the W^'flr(iand Beeing or EJfinceofGed: foiitisouc of Gods Word 
 
 brought and come into a Bcdy. 
 
 It. Now ifit bring not it fclfc in its own Imagibility and willing into /J//. 
 htai, but bringeth its will agaiae into the Divine Speaking, then it gets its 
 nouriniment from the EfTcntiall Word of Goi, viz' from the Ejftmiall Wtfdtme 
 of God :thisisits Nutrimcnr,frorn whence it alfbreachcth an^datcaineth if/we 
 skill : For every Spirit feeth no otherwife, nor deeper , then cnely into its Ef- 
 fentiall Imagibility ; viz: into that Eflcnec wherein it workcth, fo that the fame 
 hath mjde it Imagelike through the Imagination; therewith itformeth itfelfe, 
 and i n fuch Eflence vieweth it iclfe, and [o hiih alfb is its knowledge. 
 
 ly. Therefere filth Ghiift-' Except you turite againewithyont Will and Ima- 
 gibility, a«(i^efo>Ke-K«Ci!);We , which haih no Imagibility in its Imagination, 
 yattfhuU ntt feeGod. Alfo^e mu^bi nerr-boine agidiiei of *lfe jtjhaUntt inherit 
 thi I{tngdome of God ■■ Thar which is tome effitfh : viz-- uf fleflily I nugelikencffc, 
 that iiflefl7 and cannot inherite the Kingdome ol God : but that which is formed 
 and generated fpiritutiUj and through the Spirituall Imagination, th*t is Sfirity 
 Job. 5 , 6. For to befpntiid'.j mindtd is Life and Peace ..ami to h Flejhlj Mindedt it 
 Death, andtnmity to God, fayth S'. P<ia/, Rom. 8. tf,7. 
 
 i6. Into what the Spirit of the Will bringeth it felfc with its Imagination 
 fo that it imprcfleth jndcomprehendeth it, therein alfo it Imagethiz fclfc men 
 Beti»g or Eflence ' For no Spirit can bring any thing to paflc without Beeing or 
 Effence; Ifthc Etcrnall One were not EJfemiali, all would be nothing; and if 
 that ONE had not a Will, there would be no Dcfire , no* Power, nor Word, 
 nor Eflence. 
 
 17. Indeed we acknowlf(^ge that the Will of the Abyffe hath brought it felfc 
 into aLongingand rma:;inaion,of it felfc ;\%hence tJaturt and Crea'utt have^ 
 their Originall j Whence alfo theNaturall Life bath its Originall j which now 
 alfo out of the t^artibleneffeofthc Exhaled will , hath its o»>»e IJ^t/Zand Imagi- 
 nation, to forme and Image it felfc according to its longing and dtjire '• As wc 
 fee fuch changing in Nature, how Nature Imageth it fclfe into fo manv kindes 
 and Propeitiei: andhowthofe Imaged Fropeiniest doc everyone defirc their 
 likeagaine. 
 
 18. Seeing then we underftand in Mao, that he efpccially above all other 
 Creatures defireth andlengcth after three Properties- As firft he longeth accor.i- 
 
 ^ Senfible or jngto hish appiehenfive underftanding, after the Hidden God .- and though in- 
 ' ' " decdhefcethhimnot with bodily eyes, yet he defireth him: Secomlly, belong, 
 cth after his .^^raw or Conftellation, out of which the Minde and Rationall 
 Life is proceeded, therefore the Rationall Life longeth again after its Mother. 
 71-itdly) he longeth after the Stand or Powers of the Earth, and the other E/c 
 sitnti, and defireth them for his Nourifliment : and therefore wc know airo by 
 
 this 
 
Glaap.i. about Chrijls Teftament, 4 
 
 but only diftinguifheth the true from the falfe^the Good 
 from the cvill , and teacheth the Truth with Divine 
 Powerfull out-Howing and will. 
 
 All Difputation concerning Gods Bccing or EflTencc 
 and Will, is performed in the Images of the Senfes or 
 thoughts without God : For if any liv«th in God, and 
 willeth with God, what medeth he difpute about GOD, 
 who or what GOD is > 
 
 But that he difputeth about it, is a figne, that he hath 
 never /e/f it at all in his Minde or Senfes, and it is not 
 Given to him that God is in him , and willeth what he 
 will. It is a certaine ligne that he will exalt his owne 
 Meaning and Image above others, and that he deftreth 
 the Dominion. 
 
 Men (hould friendly conferre together, and offer one 
 another their Gifcs and Knowledge in Love , and try 
 things one with another, and hold that vphkh is Be/J, 
 1 Thef 5.21. And friendly inflru& one another, and not 
 {oftand in their own opinion, as if they could not Erre : 
 Seeing we have a Mighty Enemy againft us , who fud- 
 denly bringcth ftrange Images into Mans thoughts, and 
 maketh Men Infult : whence Sefts and Sclfsmcs exift. 
 
 It lyeth in no Mans Perfon, that Men (hould fuppofe, 
 that the Divine Underftanding muft come onely from 
 fucb and fuch : For the Scripture faith ; Try all things^ 
 and hold *hat which is Good, 1 Thef. 5.21. 
 
 The Touchftone to this Knowledge, is, Firft, the Cer- 
 ner- Stone Chrift : that Men (hould fee, whether a>.-thing 
 enter out of Love into Love : or whether alone purely 
 the Love of God be fought and delired : whether it be 
 done out of Humility or Pride : Secondly , whether it 
 be according to the Holy Scripture of the Bible : Third- 
 ly, is it according to the Humane Heart and Soule, 
 wherein the Book^ of the Life of God is incorporated, 
 
 E and 
 
y of the Origmall of the Strife, Chapter i. 
 
 this hunger of his, tliathemuftl''ave his Originall outofthefcT6«<: For there 
 it alfo fuch a threefold Spirit om of fuch an Originall to be undcrftood in him ; 
 And tVie" alf* fuch a Threefold Eftnce or Subftancc , wherein his Spirit work- 
 ethjwliere every Operation longeth after it» firft Mother j and receiveth its 
 Natriment from her. 
 
 19. Eu: feeing the Soule,\\%'. the Inward Ground of Man, in»^(ij«thcfirft 
 Man, hatli wiih its longing and defirc out of its firft Mother (out of its firft 
 Originall ) viz' out of the Divine Word and Will, turned oat into the Operati- 
 on of the Connellation and Elements, and formed it fclfc in that Operation, 
 and plowed it ftlfe into a grange Imagination . whereby the Divine/m^ viz: .. 
 the EffentiallWiQome of God is withdrawen : from which, with its longing 
 defire,it hath broken off it fclfc j thereupon il is wholly blindcas to G*d, 
 and the iirATJiwzw EfTence, ( wherein God Created it, ) is departed. 
 
 20. When the feule brought its Imagination from that (^ Divine Efjtnteov 
 Subltance ] out of and into the Eartb'y and Aftrall property , then alfo its Bo- 
 dy, wherein the Threefold ipiiit workerh, became wholly Earthly GroTc and 
 Bea^iaH; for into whatfoercr the Imagination of the Spirit bringcthit fclfc, 
 fuch a Body alfo is, through the Impreflion of the Spirituall dcHre. As we fee in 
 Man, thathehatijjotten a Groffe Earthly Body, wherein the Principles how 
 
 " Fragtlity. ftandm Meere Strife, Contrariety, and Eww/V^ : from which, Paine,i Corrupti- 
 bility and Death exift r which yet God did forbid him in Paradife, while he yet 
 ftood therein, Thai htjhculdnot E*te of the J^oatedge ef E-vili attd Good, with the 
 Imagination^ etfe hcSbatdd fall into fuch Neceflity, Mifcry, and Death, and die to 
 the Kingdom! ofHeavcn,asit is alfo conac to paffc. Gen- 1. if. 
 
 a I . VVhen the Soule brought it felfe into the Eat thly Imagination,it brought 
 it felfc in o the Earthly ImagtiZnA loft the Heavenly Image- whereas it Ihould 
 Ireasjc it feltV into the Effent-all Wtfdtmt, viz' into the Holy Heavenly Effen- 
 tiall fForrf, and take its Nourifhmentthereftom-, then it Imaged itfelfe in the 
 outward ^Jimm or Conftellation,and in the Serpents and Dcvills^'Jr^; wherc- 
 bv in its Noble Imaje it became a Vifard andMjn/itr in the fight of God, and 
 loft its Angelicall forme which ithad, as alCo Paradi ft, and the Kingdomc of 
 Heaven 5 and now with its Ground ftood in the Imprcffion of Darkueffi in the 
 Anger of Ood, and muft have ever ftood in fuch Vifardly Image, If the Great 
 Lov« of God had not ccmc to hclpe it againe, and that the Divine Word, yiz.- 
 its firft Mothcr(its firft Originall ) had not againe Infpired or Spoken the Graee 
 into it J fo that the fame Word would with its moft Inward Secrefie and Love, 
 give it felfe againe into the Ground o{ the Soule with a New wcll-fpring and 
 fountaine, and bring th« foulc a Cf^ew Nourifhment into its Life , whereby its 
 naiurall fiery and painfull property bccometh changed into the Image of God 
 
 -J - againe. 
 
 A<mrje. a2« Which greatDivinc Love would be a "Dtatb to the ^ Contrary will, as 
 
 alfo to the Serpents and DcviUs Poyfon > and flay rhc Mooflrous Image and 
 
Chapter I. ahout chrijls Teftammts. 5 
 
 and may very well be redd by the Children of God : 
 where then the true Mindc hath its ToHch-fione in it fclfe, 
 and can diftinguifli all things : If it be Co that the Holy 
 Ghoftdwell in the Ground of the Mindcjthat Man hath 
 Touchftone enough, 7hat will leade him into all Truth, 
 
 Chrifts Teftaments are a fecret Myftery, and are prof- 
 fered to the Mindj and Thoughts that are departed from, 
 and come againe to GodjWherc the Life bringcth it felfe 
 to God againe, and fo will the Thoughts that returne to 
 God be firft fed with Divine Power and Underftanding : 
 the fame afterwards kjndle the Life, that it hungreth af- 
 ter God ; to which afterwards is given Chrifts Flefh and 
 Bloud for SL^ Pledge andSeale, and the Divine E (fence ^Or^Tawne 
 or Subftmce will be imprinted therein : whence the Life orEarnefi. 
 is brought againe into its Original! ; vi2; into Gods 
 Power and ff^ord. 
 
 A falje Thought or Minde of Man is nouriflied againe 
 
 by its Likeneflc, viz: from its owne Conje^ure , or from 
 highnefle of Minde, or from theSubtilty of the Sef 
 pent : and thefe it defireth to Exalt , and put Into an 
 Image : and that Image is a Branch on the Tree of 
 
 Satan. 
 
 Now that Man which is fed from the Divine Power 
 and Spirit in his Minde and Thoughts , he is Divinely 
 Minded , and bringeth forth Good things out of his Good 
 Heart, 
 
 But that Man who is fed in his Thoughts from the 
 Power and Will of the Flejb, he isfte(hly Minded onely. 
 
 When Reafon confidereth of Chrifts Tcftaments, and 
 thinkith and confidereth how yet Chrift can be prefent 
 in his TeftamentSj then it thinketh, it is done after an 
 i Image-lih^ Manner. i Imaginary, 
 
 And when it knoweth that it is not done in an 
 Umage-like Manner , then it falleth quite from that, 
 
 £ 2 and 
 
6 Of the Origimll of the strife. Chap.i. 
 
 faJji Imaginnion,and bring the firfl Image againe into a New Life, which New 
 Life in this introduced Lore fhould againe cate of the eflcntiall Wifdeme •£ 
 God t and with its dedre Image ic felfe therein « that the troe Divim Science 
 ™ay be manifcfted therein againe, and might worke in ii CrcaturdjLifc > <od 
 J In tht m'ldfl' ^** *'""§ »' ^«^f* ' together mto a Grcaturcly tmaffHUty, 
 
 ii. To which Ew/alfo God Created Angells and Mcoi b«€»Ic be vmtli 
 f formings. Image his Ecernall Knowledge with the EOentiall Wifdomeifl m t»mt$t in and 
 with which the Eteraall Spirit playeth, aud hath cherebj etcClcd a HtermaHif of 
 Divine fuline/Te of joy , to the eodlcfTe Solace of foch Images % ^izi of the 
 Angells and Men , and thofe who have their rift out •f Codi Word, and 
 Power. 
 
 14. And even therefore itis thattbftEternairWord of the Divine Exhala- 
 
 tton, with the ManifeTtation of fo Great Love and Qrtce, ( which iafpired or 
 
 {pake ic Telfe in againe in Paradife afttr the Fall ) is btetmt Man, and hach in> 
 
 troduced its EfTentiali Love, viz:theE(reatiall Wifdomeof God, againe fMt 
 
 Our Hea/tnly Em and Subflmee that was faded as to God ' aad hath made our 
 
 Subftance that was faded as to God, liviugin him, with the Introduftion of his 
 
 living Divine EfTcncc: and with this IntrodacedEtTcntijU Love, which gaveit 
 
 fclfc in with the BflTrnce of our foulcs , as alfo into our Flefli and Bloud , hath 
 
 " with its will and defire iro^srt the Monftrous wiil of the foule, viz.- the relfe-fix- 
 
 cd Image'likc falfe defire, as alfo the DsviUs Iinigination, which he had intro« 
 
 duced into Mm j and bath with his Love brought th: falfe prapcrties into the 
 
 Ttmftra'urt againe; and is become Death to Deahi whJch held us captive , fo 
 
 Frwhty, ^^^^ itmuft die to itsVVra:h and ■> Corruptibility ia this Introduced Love, and 
 
 ' fuffer the Humane Lift, in this Love to fpring forth through I T , to a nerr WiU 
 
 aad Etemall Life. 
 
 25. This new introduced Love and Grace, hath given it felfe together into 
 the Breaking of the Hutiine Life, viz: into the Dj'jx^jof Man, in the Perfbnef 
 C uift, and brought thi Hanan: received Own:- will, with it felfe, into Death 
 a:id broken it: ani hath fuffcrcd the Humane Image, { which the Ownc-will, 
 tJu:oughits In\»ginatioaai\iDcfi.e offclfe-hooi hath made thus GroiTe and- 
 
Chap. I. about Chrifis Tefiaments, 6 
 
 and thinketh H E E is prefent onely in Kemembrance : 
 As when his Word is preached:, then he worketh thus 
 onely in the fame powerfully : and fo it thinketh alfo 
 concerning his Teftaments , that Chrift worketh oncIy 
 Spiritually in the Faith : and that the Teftaments are 
 mely Signes or Symboles , whereby wee fliould inftruft 
 our felvcf what he hath done for us, and therewith onely 
 declare his Death, and the (bedding of hisBloud, and 
 fhould keepeitin lively Remembrance, to our Com- 
 fort. 
 
 Thus Reafon underftandeth nothing at all of the 
 Kingd9me of Chrift, much lefle of his ferfon^ or of his Of- 
 fice : and in that refpeft Men difpute and ftrive about 
 it, and will needs attaine it with the Searching of Rea- 
 fon : all this attaineth not the true under jianding : For 
 Chrifts Teftaments arc Heavenly, and Reafon is Earthly 
 & worldly: It feeketh Chrift in the Time [or that which 
 is Temporary ] and if it findc him not therein accord- 
 ing to their Power, then it fuppofeth , HFE is prefent 
 only to the ^ thoughts, which caft themfclves up to him ^Or^Senfes. 
 in Heaven : But this will not renew the Life, and bring it 
 into God againe : It will not maks ^^^ New Birth. 
 
 All Strife comcth from hence , that Men doc not un- 
 
 derftand that Heaven wherein Chrift fitteth at the Right 
 hand ofGod^ that he is in this world, and that the world 
 flandcth in Heaven, and Heaven in the PTorld , and are in 
 
 I one another, as Day and Night. 
 The Inward Ground of the Word, out of which the 
 Toure 'Elements arc fprung,is the Heaven, viz.a Spiritual I 
 World : In that Inward Power Chrift Ruleth, true God = 
 andi 
 
7 Of the Origin all of the Strife. Chap.i, 
 
 viUf and brought it from th« firft Angelieall f mage int© fii;h a MonAcr ) to 
 liang upon the Croffe, and the e to be pat to fcofnc •• and Ct5 hath borne rfic 
 " Triumph, or Emtuill ftomt which Man maft have borne, as a ofpcdadc upon the Croffe. 
 (hew, And there openly made it appeaie before all Angcllsand Spirits,haw this "rcat 
 
 Grace of Love woald iiftroj the Dcvills introduced DcHre , and Death Sfo .- 
 and with this new Introduced Love fpring forth through death > and brine 
 f^rth the humane Ufe through Death, and change the VVraih of the Anget 
 of Gad into Love, and make DarknefTc Light, and through this new intra- 
 duced Love^ convert and trasfmtte the QrofTc ( Eartblj ) Humane Image into 
 a heavenly Inia«e againe. 
 
 i6 A s the impurity of Gold is changed in the fire <» aucb sore, as a Man 
 may by the TmSmrt turne Copper, Leai, or Grefle Iroo mco Co14 .* To atfou 
 the Humane Spirit^ together with the Body in tixeir ThtH 7rktifUt » changed 
 into the Divine power aod property, and thrwgh Death brought ihto at Eter' 
 nail Life> which coofiAs in Power and Glory in the Will ot God. 
 
 sy. Where now wee nnderfland , that die hamaneSonle in this tranGanted 
 
 new Birth, and introduced Love, doth agaiae Eate of the EJftnti4ll Wiaomt 
 
 of Cod, aiidwichitswiUlRiagcth[or(hMietb3itfcIft ia the T>iyiatS«itmi 
 
 and therein hath Divine skill a^d knowledge t And fo by Tuch Refurre&ton 
 
 through the Death} ( where the M« ChtiS in the DInne Power U arifco 
 
 through 
 
chap. I. al^OHt Chrjfis Tefiaments, 
 
 and Man , through the Outward World ; For where 
 Chrift fayth j M(itlh.2%. i8. 20. All Power is given to 
 Mee in Heaven andonEurtb : Alfo 5 lam with you alwayes 
 till the End of the florid : Alfo; Hee (hall rule over alibis 
 Enemies, till all his Enemies are laid under him as a footfiooU, 
 I Cor. 1$. 25. Tfal. 1 10, i. Thi? is to be undediood ot" 
 his in vvai d Kingdonie, where, in the inward Power he 
 ruleth over the outward Earthly, and alfo the Hellilli. 
 
 For the outward World is fprung out of the inward 
 Spirituall World ; viz: out of Light and Darkneflej 
 which fabrick, before the Office of Chrift ftood in the 
 Eternall Creators Office ; who from Eternity hath 
 wrought [ or effefted^ light and darknefTe, viz: the Spi- 
 rituall World : which fabrick^is flown forth and become 
 viiiblc, and brought by God into a Creation, wherein 
 Light and Darknefle,vi2: Good and Evill,rule one with 
 another : where is underftood Hell and Paine in the 
 flowing forth of ttie Eternall Darkncfle , and the Light 
 of Nature, in the flowing forth of the Light 5 and in 
 that where Evill and Good ruleth alike , is underftood 
 the Kingdome o^Nature, with hot and cold, and all o- 
 t her pro pert iet. 
 
 This Dominion hath God given to the Office of Chrift, 
 that he being both true God and Man, fhould rule over 
 all the Propriety, and felfe-willing of this Kingdome, 
 where Evill and Good rule one in another. As ths Sun 
 in thevifiblc World ruleth over Evill and Good, and 
 with its light and power, and all whatfoever it felfc is, 
 is prefent every where , and penetrates into Every Seeing, 
 and yet in its Image-like forrae'doth not pluck away to 
 itfelfewith its Efflux j but wholly gix^e/^ it fclfe into 
 Every Beeing, and yet ever rem aineth whole, and no- 
 thing of its Beeing goeth away therewith : Thus alfo it 
 is to be underftood concerning Chrifta Perfon and Of- 
 fice 5 which ruleth in the Inward Spiritual! World vifi- 
 bly, and in the Outward World lnvilibly,and through- 
 ly 
 
§ Of the Origimll of the strife, Chap.i. 
 
 thftugh Death > and hath made Death Life) is become a Ltrd •vtrSinnt, 
 
 Detttht tht Devilit *Md HtUy and hath borne «U of them in ks RerwreJU' 
 
 f Shew or oh , as a p fpe^aek on the humane Soitle and Bwdy* as a TtOtot ovet 
 
 t Triumph. 
 
 them. 
 
 18. And h«re may be rightly mentioned what Chtift faith, Jah-vj* Tathtr 
 tht Men wtrethnu, hut tbtu bafi given them tmt« Mtt, tnd I notv fpte tbtm thic 
 viftory, viz.- the Niw li/S introduced into Death, that Death in them alf* may 
 be Deftroyed, that they in my Power may goe through Death, and in my t'c wer 
 be alfo thus tr anfmutcd, and throngh my Refurreftion etme agsint tofis- : cerf 
 asl ant arifcn fromDead,and have broughttheir ( by Me aflumcd) Huin>nity, 
 to thee ; fo that I as true God and Man in One Perfon , am One with thee., and 
 have poffefled the Throne of Glory : So Patfur I xvitl alfoi that tbtft wbicb tbtm 
 hd^ given Mee^be where I urn and fee my Glerj. 
 
 if. Now feeing Chrifl: hach f aid, Joh,6. Bh i the Bread th*t it ctrne iewne 
 
 frem Heaven , that giveth life to the Worldy oMd that wujhould etue bit flejb tmd • 
 
 irln^hit hloud : and th.it whefoevtr eateth anddriukfth the fame , he weuU remaine 
 inthem^artd they fhould remaine in Him^tHdvtbefoever eatttb notwr drinkfth not 
 tht fame , they have n» Ufe in tbtm ■ Alfo Joh, 4* Hee vfottldgivt ut the water of 
 Eternali Life, and whofeever fhould drinks therttf, Piould thirjlno mire, tut it wmU 
 
 flwinbimtoajouHtaineofEttrMll Li/it ^ndfirumti ef living; water ^Id flew 
 
 frtm him, 
 
 30. Therefore here-following I will fet downe a fiiort fundamental! Ex* 
 pofiiion, what his Tcftaments, which he left behinde him, ofBaptJfme and the 
 Laft Supper J are, whatBaptifeth and is Baptifcd, how it is done > and to what 
 
 frjt 
 
Ghap.i. about Cbrifts teftament, 8 
 
 ly penetrateth the Faithfull Mans Soule^ Spirit^ and Heart, 
 And as fire gloweth through the lion , and as the Sun 
 worketh through and through an Hearb, Co that the 
 Hearb becometh Solarj [or filled with the vertue of the 
 Sunne , and as it were lb converted by the Sunnc that it 
 becometh wholly of the Nature of the Sunne]: fo Chrift 
 ruleth in thcPvefigncd Will, in foule and body overall 
 Evill Inclinations, over Satans introduced Luft, and 
 Generatcth the Man to be a new heavenly Creature, 
 and wholly floweth with it felfe Into him , both as to 
 Divine and humane power, fo that the Faithfull Man 
 becometh a. r'l^ht branch en his Vine, in which, God and 
 Man ( as to that fame inward New Birth ) dwelleth. 
 
 Now herdn confift the Teftaments of Chrift, that Hee 
 oflFereth himfclfe to the i Faith, that Hee will give ic his I Text, 
 FlefhandBloud, and all Grace, and Spiritually dwell Glauben. 
 in Man, as the Sun dwelleth in the Plant, andmaketh VideCh.2. 
 the fruit Ripe and ^ Tender. w.i.m the 
 
 fecondftde. 
 
 So in like manner is the poore fallen Earthly Man, ^^Or,fup^le, 
 which periflied in Soule and Body, againe renewed, and 
 wrought out to be a heavenly fruit -, where in the End, 
 onely the GrofsnefTe of the flefh fallcth from him, and the 
 Spirit together with the Soule remaineth in Chrift : 
 andalfo heerc in this Life according to this indwelling 
 power, dwelleth in Hedven-^ concerning which S«. Taut 
 faith J OHrCowery^fio'/iji^He^fe^, Phil. 3. 20. But the 
 Body is in the World ; and of the Worlds EflTcnce : And 
 now as the Heaven penetrateth the World, andgiveth ic 
 Vertue and Power: fo alfo Ghrift throughly penetra- 
 teth the outward Man with his inward ruling power, 
 and reftjieth the vaine Luft of the Earthly Nature. 
 
 Therefore fay I ; none underftand any thing of God, ex- 
 cept God worke it in his Minde and " Thougbts^j for all " Ocyfenfes, 
 Naturall knowledge is outward in the World, and ari- 
 feth from its Jjirum, and runneth on in furmifingf, 
 
 F doubtinz 
 
f what the Sacrifices and Or cum: inthe 0,T,Ch.^. 
 
 frofit and EffeA it is done ; alfo hon the participatioa of his body and 
 bloud in his Teftaments Is efieded y with wh» Month , and what {bod 
 
 it i% J alio who partaketb thereof worthily * and how- U is with the nnwor- 
 
 f 
 
 thy. 
 
 7he Second Chapter, 
 
 Of the Inftitutionof Baptifme,'whdtitisyV/ho 
 it is that Baptifeth, and what is Baptifed , 
 •i Or 5 Baf' And how the *i Water -Baptif me is 
 
 ^'^'^ 'f to be underftood. 
 
 I. 
 
 Hen any will Vmdle a Fire , they muft have fome 
 fubftance that will take fire : it muft be a fab- 
 fiance, wherein there is an Oyle and Wiw. or k 
 burncth not. For if they caft a Stone, or the 
 like into the Fire , it will not fo fcurne as to come to a "^ Ihining 
 Light : fo alfo ic is to be underftood concerning the Soule j 
 When it brake its deCre off from Gods Eflence of Love and Meek* 
 
 nefle : which divine Meckaeffe in it was as a Spiritual! Oyle and 
 
 fouQtaine of Water, wherein ic i tt^t^f its fiery fouree, and therein its fire had 
 
 a fliining and tight : then its owne Stftrttttr : viz: the Natural] Fwr, t com-* 
 
 jtelfcd '» ftlfc, fo that by fuch » coropreffion its properties became as a hard 
 
 Stone, 
 
 Bk:^g- 
 
 » Ajfn>aged 
 refrejhei. 
 
 * Text. 
 
 Jmprelfed. 
 
 Iitiprejfion, . 
 
 cr 
 
Ch. 2. 4ind the BapHfme in the N,T. 
 
 doubting whether a thing be Co or no : But the Spirit of 
 Chrift affkreth in the Soulc and Spirit of his Faithfull, 
 and witnefeth in them tbitt th^y are G^ds Children , Rom. 8. 
 16. 
 
 Now how this prefent EiTentiall participation is cfFefted, 
 and what the Covenant of Ora^e between God and Man 
 is^both of the Old and New Tcftiment ; What Baptifme 
 and the Supper of Chrid are , fiiall be declared in the fol- 
 lowing Chapters. 
 
 Jhe Second Chapter, 
 
 Of Gods Covenant after the Fall , what the 
 
 Fall of Man is, and how God hath bound and 
 
 united himfelfe with him againe. What 
 
 the Circumcijton in the old Teftament 
 
 and the Baptifme in the New are. 
 
 Hen any will kindle a Fire,they muft have fome Sub- 
 ftance that will tajce Fir€ : it niuft be a Subft^oce, 
 wherein there is an Jy/e and Briw^owe, or icbum- 
 ) cth not. For if they caft a Srone, or the like into the 
 1 Fire,it will not/o burn as to come to a fhining light; 
 fo atfo it is to be underftood concerning the poore 
 
 Soule-, When it brake its ^fice off fro»i fiods Effenc^ of Leve 
 and Meekneffe : which Eflence in the beginning was in ic , as a 
 Spiritual! Oyle and Water, anditwasas a Spirituall Brim- 
 ftonc, wherein the Light of God did burner then it 
 brougiht it leJfe into owneDefire: ivher^by it iwas fhtK Hp 
 as a hardSmey and loft all its Love and Meekneflc ; and wzi 
 as a burning Brim-ftone-fpirit, which could not be re- 
 medied, unlcfle the Gyle of Divine Meeknefle and Love 
 did flow into it agaiiw. ^ K<ew-«- 
 
 To this flowing into the Humane propertyjthere muft yi^nce ot 
 be aSubjeft, as a MedinWy or Meanes , or o Antitype, jfjiL^fffg 
 
 Fa '^'^'^'^^y like nature. 
 
10 ff^hat the Sacrifices and Circumi in the O, t, Ch,2, 
 
 Stone) Of as a i&m^jr fotirce ofFj're,i»heTe!B tbere is Indeed gteaelieatet aai 
 
 jet cannot come to anj kiadling[ of Light 3 as a hard Stone which Ijcth in the 
 
 " Or , Umiof Fire » and yet «> is not ptoperiy the farat with Fire , becaoTs of the hmd « cem- 
 A rtghtjire. 
 
 prelHon of the Stone. 
 
 1. And yet a Matt nuj underfiand tb« there is not onely a Mtit &c 
 
 in the perilhed Soule , as a hoe biirnin|f Fire-fonrce I but alfi> a Cold 
 
 OtiOppifttim. Fire-focree , wherein Hot and Cold iUnd ia EtemaB Strife and > Cm. 
 
 irary Will : as the Caufe of the tr«e >e, via a darke fire^foarce of 
 
 Anguifhj whetcin there i s aintftr t de^t of kiadliBgi and yet m 
 
 ^Text. kindling may be cffc^ed, becauTc of the flrong rCompreffiont And that 
 
 inprejien. 
 
 the 
 
 r 
 
Ch. 2 . and what the Baptifme in the N.T, I o 
 
 whereby it may be done: whercinto alfo the Humane 
 Faith Enteredjand received the virtue or power through 
 a Medimn or Meane. 
 
 This Medium m the Old Ttftament is the Circuwci/Jon^ 
 together with the i9^crijfcej ; and in ihe NewTiftiinenc 
 it is the Holy Baptifme j and Supper of Chrift, together 
 with the Iford taught j whereby the Divine Love and 
 Meekneflej as the right P Anointing Oyie of divine pou- p Tal'amoi 
 er is againe flowen into the '^ Faith : and fo the fhut Vndion. 
 Mouth of the foule is received into and comprehended -^ Qian^eu 
 in the Covenant of God, and opened againe by the See Ch i 
 fweet Grace, fo that it can againe Eate of the heavenly ^^ 28. 'on * 
 Manna, thefamd 
 
 What figntjieth now this Anvinting^ fi<^"' 
 
 Anfwer : Nothing elfe, but that as Man is Jin&ured 
 againe in Soule and Body, and fu throughly penetrated 
 and healed that he is capable of the Divine Power againe, 
 viz; of the Divine fire of Love : fo muft his Brim!k)ne 
 Spirit of the Wrathfull fiery Soule, perifhed as tc God, 
 be remedied againe by the Covenant of God by fuch an 
 y^«oi/jffng Oyle: As with the Baptifme there is povvrtd 
 intoitjtheJTdfer ofthe Eternall Life of Divine Mcck- 
 ncfle: and in the Supper is powrcd into itjthe /ire-burn- 
 ing Love in the Life of our Lord Jefus Chrift. 
 
 Reafon fayth. 
 Cannot Cod forgive Man his jinne without a 
 Medium .<* 
 
 Anfwer : The Matter was not about forgiveneffe : 
 The Soule v/anted not onely forgivenefle , but a ZVear- 
 Birth. It had brought it felfe into ownc-will, and quite 
 broken it felfc off from Gods will, whence the Ecernall 
 Darkncfle exifttdinit: For the fource of its Life , viz: 
 its own *?eper^ror(underftand the Caufe of its Creaturely 
 Moving and Life ) had lift up it felfe, and the properties 
 
 of 
 
1 1 IP'hat the Sacrrjices and Circum: in theO,T^ Ch.2 . 
 
 the Subftance of theOylf and Watery Meckne(rc a gmie» and it Ahic 
 up in Aich a kari jndUToIuble Death. 
 
 
 3. And this is now that which God faid to Adam .* The X>aj i»htn 
 
 thou /halt Eate efthe T>ee ( 'r fruit ) of the KmwUdss of Good and EviS, 
 thoHJhdt die the Death. 
 
 4. Thus the poore Soulc is poyfwed through falfe Imagination, 
 * Text. and through its owne ^ compreflion of its dewe» is come to be fuch 
 
 Imprejjion. a hungry fire-fource j whichisonely a)7;«»;n^ in of the true Life, 
 and a Ground of Darknefl'e , a fourcc of Enmity and Contrartety, 
 wherein there is no more any true £n/,whepcin the Life might bring 
 itfelfeinroLighc. 
 
 §, As a hard Stone is fhut up, fo the Souk was fhut up , and was 
 out of the good Lovc-Life a Poyfon-Life, after that manner as out of i4»- 
 gells there became Dew//i:*h)ch now alfo are of fuch a horrible poy- 
 lonous ftincking fire fourcc in their Effence, and caimot atraine the 
 kindling of the Light : The caufeisthis, that they are become Enemies 
 of the Divine Love, that the Love is to them a Death of their Bvill Wiil and 
 Effcnce, which would flay their falfe Life in the twinckh'ng of an Bye , if they 
 diJbu'Ome therein. 
 »■ Text. 6' This ^ comprcfled Subftancc of the Soule, periled as to Godjand 
 
 Jmpreffeten. blinde as to GoJ , the Great Love of God out of mtere Grace came a- 
 giine to hcipj as foone as the Soule together with the Body was thus fallen, 
 and (pake in or breathed in it felfe againe into the Centre of the Soule, 
 viz- into the CoTTprcfTed fhut up and vaniAcd Heavenly Ew of the Soule, viz: 
 inro tne fourcc ot Mcekntfle which it had , which was no more 
 
 Moveable. 
 
 7. Into this tSoule ] the Moveable power fpaVe in it TcUc againe to be 
 a New Censre andCovcnant, that God would in the fullneflc of Time 
 111 chis int'poken voyce of Grace, and in Mans vaniftic^ heavenly Ens 
 jiitroduce and Manifcft his living Ens, viz: the Effentiall Word of his 
 
 Power 
 
Ch. 2, and the Eaptifme in the N,T, ir." 
 
 of Life were quite gone forth from their lewferature^ 
 and had brought themfelvainto a ftrange burning fire, 
 viz: inro an angulfhing heat and cold, into Eternall hungei: 
 and thirft, into Horror and Vefpdire : Where, in the Life 
 of the Body and of the Soule, all properties wtrcagainjt 
 one another, and Mm flood in an Etci nail dying (biuce : 
 Hec was become quite Blinde and Dead as to God : and 
 the more he movtd hJijofelfe in his owne ability to ap- 
 prehend God, thegreater was his anxious fource: For 
 the poore Soule was by Lnji gone into Earthlinefie: 
 wherein Satan and the Spirit of Errcur had captivated 
 it, aiid niade ii wholly Monfiroits : And no w the More ic 
 fought Reft therein, the greater was its Painst 
 
 And this pow is that which God faid to Adam : Voe Day when ibou 
 jhah Eate of the tree of the Knowledge of Good and Evilly tbo'u/fialt die the 
 Veath^Gen.i. 17. 
 
 Thus the poore Soule ispojfoned through falfe Imagination , and 
 through its owie "J comprcflion of its delircj is come to be fuch a q Ijjihxefjon, 
 hungry fire-fource, which is oncly a/fjutting in of the true Lik, and a '^ -'' 
 
 Ground of Darkne& , a fource of Enmity a^id Contrariety, wherein 
 there is no more any true J>ivine Ens , wherein the Life might bring 
 itfelfeintoLigh.:. 
 
 As a hard Stone is (hut up» fo alfo the Soule was fhut up, an J out 
 
 of its Good Life therebecame an EvillLjfc: as out of Angells 
 
 there became DeviA, which now alfo are of fuch a Horrible poyfo- 
 
 nous ^iflcking fire-fource rn their Eflence , and cannot attaine the 
 
 kindlmg of the Light, and are an Enerriy of all Love and Truth. 
 
 This Compreflcd blinde Soule- fubftance, and perijhed as to God, 
 the Great Love of God,came againe to helpe inftantly after that 
 Fall) and fpake it felfe in againe into the Centra of the Life, as a 
 new Covenant, viz: into the fource of Meekneflc which it had, 
 which Lovt-fource in it was no more Moveable. 
 
 And did fet into the Humane periflied heavenly Ens, his 
 new Grace- Covenant, viz: the Dcftroyer of the Serpent j 
 thart God would in the fullnefle of Time in this infpoken voyce of 
 Grace introdace thereinto, and mamfeft therein his living Ens, 
 
 viz- 
 
1 2 If hat the Sacrifices and Circum: in the .T. Ch . 2 . 
 
 Power and Wifdome, with the Moft high Love , viz: the NanSe ] E- 
 S U S Out of J B H o V A , and therewith make the vanifhed Eflence 
 or Subftance of the Heavenly parb living and growing againe ; whereof 
 the Soule fhould Eate, and thctcby iu anxious ficcrource would be tranf* 
 niutcd and changed into a Lovc fire. 
 
 B This Jnfpokfn Grace- word of the Serpent- Deftroyer,that is it now, 
 which the Soules of the Holy Chi'dren of God before the Incarnation 
 ofChrift, have kindled, that they belceved God and his promife, 
 of the fuUfilling that was to come : And in this Faith have they (k- 
 crificcd. 
 p. For their Sjcrifices, efpccially of the firft Fathers after Adam, 
 
 were onely, that they reprefenred an Image or Fignre , how the 
 Soule fhould be facriticedin the fire of GODS Wrath, and how 
 through this infpoken-Grace-Gro««(iand Covenant, the Soule fhould 
 
 "' Or Gods ^^ tranfmutedin the fire of ^ Gods Wrath , and chmged into a Lovc. 
 
 Wrath fire. fire , and ho'.y it fhould enter into the Death and Dying of its felf- 
 will with the falfe Imagination , and fhould burne away the falfe will in 
 
 the fire o^wrath , and in the power of this infpoken Grace of the Love 
 and M^ekneffe of God, goe forth through the/rre into a cleare light, 
 and fo become a New-borne childe, that is no more Dark but Light : 
 and how the Introduced poyfon of the Serpent muft fever it felfe 
 therefrom , as the fmiaks fcvereth it felfe from the Fire and Light» 
 fo that then the Fire and Light becometh a clearer Glance a and 
 
 no more fbut up, as in the V/ood it Jyeth fhuc up ,in the Ef, 
 fence. 
 
 10. This Image,Type, or Figure, they fet before them with their 
 Sacrifice, and introduced their Imagination thereinto, with the infpo- 
 ken Grace of t;b?/feie(,/"«^« Woman^ and Serpent- Deftroyer , thatfo 
 rheir imagination might Forme , Mould or Image it felfe in the Figure 
 < Or, Imagir.g. of Clir fl, that fo the fplrit of their Will might fiand in a c Modelling, 
 
 wherein it might worke in the Grace. 
 
 II. For 
 
Cb.2. and the Baptijm in the N. T, 12 
 
 vix: the Living Word of his Power and Wifdomc, with the moft 
 high Love, vix: the Name j H S U S , and therewith make the va- 
 nifhcd Eflence or Subftance Lving and growing againe : trom 
 whence the Soule ftiould againe Eate o^ the heavenly Subftance, 
 whereby its anxious fire-fource would .igaine be changed into 
 a Love fire : Oi which the dry Kod of Aaron , [ mentioned ] 
 by Mo fes ^ which grew againe and bare Almonds^ was a 
 r figure, rText.Bi/t/, 
 
 Tiiis infpoken Grace word of the Serpenr-Deftroyer j is it now. Image or 
 which the Soules of the holy Children of God before the Incdrnation ^ype 
 ofChiift, have kindled, that they beleeved God and his Promifeof '■ * 
 the fulfilling that was to Come : and in tbk Faith have they facri- 
 ficed. 
 
 For their Sacrifices, efpecially of the firft Fathers after Adam, 
 were only, that they reprefented an Image or Figure, how the Soule 
 fhould be facrificed in the fire of Gods Wrath , and how the Soule 
 ftouM through this infpoken Oround of Grace and Covenant, in the 
 fireofGodswra^hbe changed into a Love fire : how itlhould Enter 
 into Death and a Dying lO its felf-will of falfc Defijre : how the 
 falfe will fbould be burned off from it, and in the power of this in- 
 fpoken Grace of the Love and Meekneffc of God, Ipring up or 
 goe forth through the fire into a cleere light , and fo become a new . 
 borne childe, which is no more dark but light : alfo did live no - 
 more in its owne will, but in Gods will : and how the in- 
 troduced Scrpents-Poyfon in this tranfmutation doth fever ic 
 felfe therefiom,in that manner as the fmoaki fevercth ic felfe fro.-n 
 fire and Light* whereas then the fire and Light bccometh a clcerer 
 Glance, and ismo more (hut up , as it lyeth in the Eflence of the 
 Wtod fhut up -.Even as the ( Holy ) Divine tir'j of the Souie 
 was through linne thus alfoftiuc up, which none could 
 unfhut and kindle, but only the Love of God in this in- 
 corporated Grace- Covenant. 
 
 This Image, Type, or Figure, they fet before them with the Sa- 
 crifices [looking^ upon the future fulhlling5and introduced 
 their Faith, with the infpoken Grace of the Womans feeds and Ser- 
 pent- Deflroyer, that fo their faith might thus Forme or Mould it 
 felfe in the Figure of Chrift, that the Spirit of their will, might fland 
 in the ligure and Image of Chriit, that their Faith m-ghc 
 Work in that incorporated Grace. 
 
 G For 
 
15 (f hdtihe Sacrifices attd Circum: jnthe 0,T,Ch,2* 
 
 M. For without Subftance rowoiking can be : therefore they 
 Imagined or typified to themfelves the Regeneration, vvith the Sacri- 
 fices bv tire, and formed or In:aged in thenji the Serp/bnt-Deftroyer, 
 in the j^re.how HEE would change Gods fire of Wrath in the foules- 
 fire into a Light- and Lov.-t'rc^ , and how the Enmity would /ever it 
 klfe from the Soule : and how the Soule fliould through Chrifls 
 Death, ( where the Love of God gave up it felfe into this fire ) be 
 changed into a i Angell. 
 
 7 2. By this Immodeled Image or Type they piciced with their 
 delire and carneft Prayer, to God : and Gods Word ^^ Grace alfo 
 thi5S had modelled and infjioken it felfe in Men : and Now there was a 
 Conju'^fticn between God and Man: for the Humane defire went 
 with this Image into Gd , and Gods Love defire went into thisl- 
 rt age of theSerpent-Ceftroyei ; and fo the defire of Man brought thia 
 Image of the Imagination into c->e Sacrifice : and fo the Sacrifice was kind- 
 led with the Holy fire. 
 
 Note, And it was not a Common fire that they had. If thouBabeli could- 
 
 eft underflind this, it were well for ihec . and thou wtrt delivered from 
 
 the Fables wherein thoa nuincft on thy Courfir. 
 
 13. This Ho'y fire confumed their Sacrifice through Gods Imagi- 
 d Or, AniiTiA'l nation and kindling:to figoific.-how the «^ Beaftiall Image of Man Ihould 
 be p' ejned in the fire of God , and the grofsnejfe of the ElemeTT b> 
 confiiiacd- aad out of ihe fires Confumingfhould gee forth thejighc 
 true created pue bright Spifituall Image in .41^ot , which through 
 ih's Great Love fhail be preferved and brought through into Clarity by 
 the Fire : lo which New Image, the Love it felfe would be the fire of 
 'ife , ihi: k nvghi no mon Imagine and ImiJrint fal/liood. 
 
 I.;- with 
 
Ch. 2. and the Baptifme in the N.T, i^ 
 
 For wichour Subftance no wcrking can be : therefore they rmagi' 
 ned or typified to themfclves the Kegemratm with tkie Sacrifices by 
 fire, and formed or Imaged in them the Serpent- Dcftroyeria tlie 
 /rf •, [lypitying^ how H£E would change Gods Wrath fire in 
 the Soule i ito a Light- and Love* fire 5 and how the Enniiry would 
 /ewricft.lfefruni the Soule j and how the Soule Ihould through 
 Chnfts Death,(iii ivhich the Love of God Would Give up itfclfe 
 into this Wrath- fi- e ) be changed int j an Angell. 
 
 By th"'S Immodeled Image or Type, with their defire and Earntft 
 prayer they pielicd through the Sacrifice to God j and Gods 
 Word with the Grace had thus alfo with the Covenant Mode- 
 led ic felfe in Men : and now there was a Conjundion between God 
 and NIan,for the Humane defire went with this Image through the 
 Sacrifice in the Holy fire into God, and Gods Love-dtfire went 
 into this Image of the Serpent- Dcftroycr : For God kindled the 
 Sacrifice with the Holy Fire. 
 
 And it was not a Common fire that they had in their Sacrifi- 
 ccSjthoughtheyufed wood and Sacrifices thereto: yet 
 their fire was not from a ftone and a fteele, but from the 
 hightft Tin£ture of the Paradificall groundjfrom whence 
 the fire of Life is fprung : If Man could underftand it , and 
 didnot forunneonin bJindncffe, it were well for him, and 
 he Were delivered from Babell and Fables. 
 
 TJyii holy Fire confumed their Sacrifices through Gods Imaginati- 
 on and kindling : and there the huniane introduced Will, 
 which hangeth to EarthlinefTe is clenfed and in the holy 
 Fire purged, and ranfomed from linne, upon the future 
 fulltilling. ¥or t\\t ground out of which this Holy Fire 
 carne, Manifefted it feife afterwards in Mans Life , in the 
 Pcrfbn of Chrif}. 
 
 Thus flood the figure in their Sacrifices j^to fiiew ] how 
 :he earthly Image of Man fliould be preferved in the fire of God, 
 and how the ^rojJ>ne|ft; of the Elements fhould he confumed , and 
 out of the Confuming of the fire fhould goc forth the right true 
 created pure bright fpirituall Image in Adam^ which in the lire of 
 Gods Wrath through this holy fire of the GrfatLove fhould 
 be brought into Ckmy : In which New Image, the Great fiery 
 Love would it felfe be the fire of Life, that it ni'jgh: n? rrore Imagine 
 falfhood. G 2 With 
 
1 4 If hat the Sacrifces and Circutn: in theO,T,C\\,i, 
 
 Njte, *4- Wirli fuch *nimagi>i^tio)$ iudBe/eefe or Faith, the firft Mtn before 
 
 Chi ids time , ( before he manifcfted himfelfe in this incorporated 
 Grace- Covenant, and became Man) were apprehended and taken 
 into tile Living Word of God, viz: into that Grace , wherein their 
 Souk came into Divine Rtft : untill at the fuUfi'liiti, that Chrift fuUfil- 
 led this procefTe, and arofe from Death: and then Hee alio with his 
 Life and Subftance in them, viz: in their Inward Ground of the Hea- 
 venly part which vanished inAdam--, arofe-, and they have put on 
 Chrift, astotheSoule and fpirituall Subftance t and fonowwaice for 
 their Body, out of the Limia of the Earth, viz: the Third Principle ; 
 viz: the bncfpoken formed Subftantiajl ««»»«^rf Jfbr^ 3 with its Spirit 
 of the Refurreftion at the Laft Day : As alfo it is thus to be under- 
 ftood concerning ChriiVianSjwIuchherc feawput on Chrift. 
 Note. ^^' ^^'^ Ground of the Holy Fire, began with Adum MdAbel. 
 
 When ^Wand Cain Sacrificed, God looked gracioully on >1W; Sa- 
 crifice : for the Image or Type of Chriji (iood with his Imagination of 
 Faith therein : therefore God kindled his Sacrifice with the Holy 
 Fire, and it was acceptable before him: for it was a Conjunction 
 with the Divine Dcfire : But Cains he looked not gracioully on , for 
 he had not fjic/; Faith or Belcefe , but ftood in the perifhed Natures 
 owne Luft and Defire, and had Imprinted or Imaged ro himfelfe the 
 Kingdome of this World : and therefore the Holy Fire would not kin- 
 dle in his image or Type, 
 
 1 5. For Cain ftood in the Image of the perifhed Adam , as a right fi- 
 gure of Adam after the Fall : and Abell ftood in the figure of the New 
 Regeneration, vir in C4ri/Z/ figure [ fignifying ^ how Chiift would 
 with his Sacrifice goe into Death: and fo the Image of the pcriflied 
 Adam ftood neereCai^i [fignifying j haw Chrift was come to feeke 
 loft -Vian.and to Generate him aNew with his Sacrifice. 
 
 17. But as the vanity of Men gat the upperhand, and their Nature 
 became ftill more Evill and ftiamefull , then was quenched this «n- 
 derjianding of the Holy Fire among them , till the Flood came upon 
 them, and deftroyed them : which was a Type of the Baptifme [ fig- 
 nifyingl how the water of EternallLife, viz: Gods Subftantiall 
 Meeknelle , would drowne and quench that falfe Fire, viz: the fjlfe 
 life of the Soule , and how the Soule would grow up out of the 
 Holy Water in the Meeknefle of God to a New Life of Light. 
 
 18. But when God renewed his Covenant with Abraham » which 
 
Ch. 2 . and what the Baptifwe in the N,T, j 4 
 
 With this Faith the firft Men before Chrifts time, (before Chrift 
 manifcfted hiinfelfe in this incorporarcd Grace Covenant, and be- 
 came Man) were apprehended and taken into the Living Word of 
 Godjviz: into the Grace.wherein their Soule came into Divine Refl : 
 Note: till Chrift /w/^/M this Type, and arofe from Deatla , and 
 then hee alfo with his life and Subftance in them , viz: on their In- 
 ward Ground of die Heavenly part , which vaniflied in Adam ; arofe, 
 and was manifcfted, and they puc on Chrift in Soule and Spirit * 
 and fo now wait for their Body out of the Ljmiu of the Earth, viz: the 
 ThirdPrinciplcof the vifible worlds property, viz: the for- 
 med Outfpoken fubftantiall word of the Refurreftion at the Laft 
 Day : As alfo it is thus to be underftood concerning Chriftians. 
 
 This Ground of the Holy Fire began with Adam, with AbeU and 
 CamCi when Abell and Came facrificed , God looked gracioufly on 
 Abells facriftce, and kindled it with holy Fire,and thefweet fmell 
 went up before the LORD : for the Image or Tvpe of ChriJ} m 
 his Faith ftood therein, therefore God kindled his Sacrifice with the 
 Holy Fire, and it was acceptable before God : for jc was a Conjun. 
 ftion with the Divine defire ; But Cams he looked not gracioufly on - 
 for he had not fuch Faith or beleefe, but ftood in the perifhed Ada- 
 micall Nature of own Luft and defire , and had imprinted cr Ima" 
 gedtohimfelfetheKingdomeoft^iovarW: and therefore the Holy 
 Fire would not kindle in his Sacrifice. 
 
 Cain ftood in the Figure ofzheperijjjcd Adam afcer the Fal', and 
 Abell flood in the figure of the New Regeneration : [ fignifying 1 
 how Chfift would with his Sacrifice goe into Death , and die tor 
 Man : and fo the image of Caine ftood «me[fignifying] how Chrift 
 was come to feeke the poore falne Man, and with°his Sacrifice 
 generate him a New, 
 
 Butasthe vanity of Men gac the H^per/jitni, and their Nature be- 
 came ftill more Evill and fhamefuU, then was quenched this under- 
 ftanding of the Holy Fire among them,till the Flood came upon them 
 and overthrew cheni : which was a Type of the Baptifme [ fignify- 
 ing ] liow the water of Eremall Life , viz: Gods Subftantiall Meek- 
 ntfle would drowne and quench that falfe fiery life of the Soule, 
 and how the Soule would grow up out of the Holy Water lu the 
 Weckneflc of God to a New Life of Light. 
 
 Now when the time came that God renewed his Covenanc 
 "^kk Abraham, yfhkhHec hid eftablifhed in Paradife: HEE gave 
 him the figure of Chrift againc Hn the Circumcifm and the Holy f fp'jf^ 
 
 Firej 
 
15 'Whut the Sacrifices and CircHm: in tho ,1\ Ch.2. 
 
 was Eftablifhed in Paradifcthca HEE gave him the figure of Chrift 
 ^ With. aeaine * in the Circumcifm [fignifying ] how Chrifl: with his hcavcnlj 
 
 Bloud would cut cff sJimcand vanity from out uncleane Birth : And 
 therefore the iW<j/c«//ne Perfons muft be Circumcifed in that fame 
 Member, whereby the Humane propagation ii Effcftcd. 
 
 ip. Further he fets before bim the Figure of Chrift by h'u Sonne Ifaac, 
 in calling him to facrifice and (lay his Sonne on the Wood, how it would goe 
 ivith the humane Redemption i how Chrift would be a Sacrifice in our recei- 
 ved humanity: and he awakened agaitie the Holy fire whith devoured his fj, 
 crifice •• to fignifiehow Gods Love- fire would fwallow up into it felfe 
 Gods Wrath fire ;n .1/jn, and turre it into Divine Love, and there- 
 upon gave him the promife , that the feede of kis Covenant, which 
 would through this Holy Fire, through the Tranfinutaticn, through the 
 dying of vanity, grow forth iii the Love-fire , would be fo great and fo 
 many as the ftarres in the firmament : Thus would Gods children through the 
 Sacrifice and Death ofClirilt, through this changing grow forth out of the 
 Holy Fire. 
 ^ Reconciliciti- 20. This flood in the Old TeJimenPt in the figure , and the f attonement was 
 ^^ done in the Sacrifice through the Holy Fire, which fire was an Image of the 
 
 Wiat'a of God, vvhich would devoure in it felfe the fi»ves together with the 
 Se'ii'e' for the Fathers pioperty in the Wrath was tmned into this g fire-fmoalt, 
 & Fhe-noyCe and the Sonncs property in the Love and Meekneflc brought it felfe din the 
 J, ^ . ■' ■ Wi-.ith- for ihcy faciiaced the flefh of Be<jy?y, but yet they brought their Imagi- 
 Ur , MO. narion and Prayer into the Gr«e of God, and Imaged or Imprinted themfelves 
 in the Covenant ofthc Grace of Love. 
 
 2'. And with this Imaging or Imprinting they entered into the Sacrifice, a? 
 into chs fire of Gods Wrath, and Divine Love, wherein the attonement was 
 done : and fo the Wrath-fire of their introduced dcfire tooke the Earrhlv vani. 
 tVjandconfumedit through the bcafliall property of the Sacrifice •• tofignifie, 
 that Man outwardly hath affumed to himfelfebeaftiall propcrties,and awakened 
 them in him throu^ih falfc Luft. aj. Seeing 
 
Ch. a. and the Bap f if me in the N. T, 15 
 
 Fire j as is to be feene by the Sacrifices of Abrdntm, Gen. 
 1 5 .how the Fire came forth between the far island bow at the 
 fame time in avijionterr our and great angui(b fell u^oti him, 
 all which fignific the Death of Cliriftj and the tranfimi- 
 tation of Soules. 
 
 The Circumcifion of the Member of the Humane propa- 
 gation was a figure Qfignifying] How the flelhlyManof 
 Mafculine and Feminine yeet/e, lliould be cut oft from the 
 Image Created in ^(/(Trn 3 through the Death of Ch rift, 
 with the Anger of God : and through the bloud- died of 
 Chrift be againc brought into the Eiernall Virginity : 
 therefore muft the Mafculine Pcrfons be Circumcifed on that fame 
 Member: to lignifie the uncleane Birth after a Beaftiall Man- 
 ner,which is a " vanity in the prelence of God : therefore u Abamina- 
 God fet his Grace-Covenant in the figure of Chrift on tion, 
 this Member, and fo fct Chrift before him , whom hee 
 had fet up for a throne of Grace^ that they might walk^ be- 
 fore him, and that his anger might not eate them «/, Gen. 1 7. 
 
 And he fets the figure of Chrift forth with his procefle 
 
 neere upon ;/Mc[lignifying] how the Redemption of Man- 
 
 kinde (hould be Effifted- Hoy Gods Love-fire (hould fwailow 
 
 up into it feife Gods Wrach- fire in Mm : and turns ic into Love : 
 
 and 
 
, 5 ^^'hat the Sacrifices and Circ^tm: in the O .T. Ch .2 . 
 
 a?. Sfcing tVxnalfofuch bcaftiall Properties hung to the AfiWe of Man, 
 viz: the Anitnale (oulcfrcm the CorJleHati n,{o thjt their Pravcrand Will were 
 i>ot pure bctorc Go^l, therefore Gods Wrath-h'rc conlumcJ thisBeaftall vani- 
 tv of Mm inthe Srtcr;)?« through Be alUall Properties, and their Immoiicled 
 Im3"e or Type of the Grace wen: with theirprayer into the bolj fire = and there 
 wasthefoulilh-defire rt(eived\n : that lame Holy fire, now pierced with therc= 
 ceivcd [lUinane dcfire through the Fathers Wra h-firs in the Sacrifice. 
 A, J 33. And thustheChildrCii of Ifiael in the Sac-ificc and fire were' «/M/ii 
 
 An.ni.i. ^^^^^ their finnss and vanity, in a fpirituallmanncr, upon thc^<f«rf fHllfiJling, 
 
 till Ch: 111 would Couie and aflumeour humanity, and give up himfelfe to God 
 his Farher ( as a Sacrifice.) into h s iVrath-fiie , and with the manifelted Love* 
 Iburce in the Name j E S V S turne the Wtath into Love : where then the 
 Wrath fwallowcd up the humme owne Will, and Gods LoTc-will, through 
 Chrifts Love.gveAT forth through Death and through the Wrach, aad the huma- 
 nity wen t through D.'itth into the Eternall Life. 
 
 24.. In this manner u as J frael in the Type of Chrift , through the Corenant 
 of God, th'.ough th.e facrifice and fire, after a fpiritacll manner ranfomed from 
 fimies ■■ for Ifraels Faith went through the Sacrifice into the Coventw of God, 
 viz. into the Grace-Attonement of the VVomans fcedc: and Gods Imaginati- 
 on went alfo into hs Covenant made with ^^aw and Abraham- and there was 
 a Con junftion ■ and the true attoncmentia the Covenantwas done through the 
 holy fiie : which holy fi c afterwards i.i Chrifi manifcfted it fclfe in the huma- 
 nity, and tooke away the Strength from the Poyfon of the Wrath of God, and 
 turned it into Love, and brake open the ftronglmpreffion of Death in the foule . 
 fire, and brought the Divine Love and Mcckneffc thereinto. 
 
 2$. But when the time drew neere that GOD would manifeft his 
 Love- fire through his Covenant in the Humanity , that the fame fire 
 fhould be kindled in the Humane Life, then God rrioftr^^i the Type, 
 and with S^ John began the Water Baptifme, and brought his Covenant 
 outofthe Circumcifion into the Baptifme. 
 
 2i5. But faith Reafon ; 
 What is or [igniBeih Water- Baptifme / 
 What dotb God thereby .^ a/fo 
 tvhit dotb it EffeSi t 
 
 •^ Text. I:n- Anfwer : As is mentioned above: The Soijle had fo hard k com-^ 
 trejfed. prefled it fclfe in i;s properties in the wrath-fnll ^ag<r ofGod,i"hat thete- 
 
 by it flood in Eternall Death : In ir was no dWine Love Em more ma- 
 nifeft or moveable, wherein it might be able to kindle the Holy fire 
 oftheiowjofGod : and therefore God fcnt the Baptifme before thij 
 holy kindling, and fct it in the firft Covenant : For when the Word and 
 the power of the Holy fire, became Man , and manifcfted it fclfe in 
 Chrifl ; then the Holy vVordinthe Holy fire through the afllimed Hu- 
 manity, fpa/ie in it felfe zntoits fellow-Members according to the Hu- 
 manity. 
 
 -' Eintaucl;en, 27. Now if thislnfpeaking fhould take Eflfeft in Man, and be- 
 Soaking or come SubJiantiaH ■■, then muft the Divine ' Infufion goe before .* for 
 fteeping. as rlie Word in the CovcHsnt manifcfted it felfe in the humaQity,then 
 
 - the 
 
 1 
 
Gb.2. and the Baptifme in the JV. r. 
 
 and thereupon gave him the Promife, that this promijed incorpora" 
 
 tedSeede, which would through the Tranfmutation in the Firc# 
 
 through the Dying of Vanity, grow forth in the Love- fire, muJd btfi 
 
 great OS the Stams in Htttven, 
 
 But when the time drew neere, that GOD would manifefthis 
 Love-fire through his Covenant in the Humanity , that the fame 
 fire ftiould be kmdled in the Humane Life , then he brought his Co- 
 venant [ typified J with Circumcifion, into Water- Baptifme , and 
 with S' John began the Water- Baptifm. 
 
 But faith Reafon ; 
 
 Whit is or ftgnijieth the Water-Bapiiftne ? 
 
 What doth Ood VPOrks thereby .^ 
 
 ' Anfwer : As is mentioned above : The Soule had fo much enra- 
 ged icfelfe with wrath, in its properties, that thereby it ftood in E- 
 ternall Deaths In it was Gods LweEflence no more mamfeft, 
 wherein it might be able to kindle the Holy Fire of God , viz: the 
 Holy Life : therefore God fcnc the Holy Baptifme before , and fet 
 it in the Covenant. For when the Word, viz: the power of the holy 
 Fire, became Man, and revealed it fclfe in Chrift , then Chrilt 
 with the holy Fire through the aflumed humanity infpake hini- 
 felfe into his fellow Members, according to the Humanity. 
 
 Now if this Infpeaking Ihould take Effeft, and become Subfianmll, 
 then muft the Divine " Infufion goe before : for as foone as the word « Eintttuchen. 
 Rianifcfted it felfe in the Humanity, then the Mceke Love and Grace 
 
 H in 
 
1 7 What the Sacrifices andCircnm: in the O. T, Ch.a. 
 
 the meeke Love and Grace in the Covenant did flaw forth : with this 
 « Infthkted. flowing forth of the Divine Love was the Covenant fee "> and placed in 
 the Water BaptiOne : for feeing Man was Earthly and Elementary, 
 ihtre muftalfobe an Elcmentixy Medium or Meanes for thatpur- 
 pofe, wherein the flowing forth of the Divine Love in the Covenant 
 might rake hold, that a humane Naturall Subftance might be in the 
 middle, whereinto the Divine and alfo the Humane Imagination might 
 enter, andlnfufeit felfe in the humanity for a aew Ens orkindltfj 
 wherein the Holy Fire might kindle it felfe in the dry foulcs fire. 
 
 28. As was done under CircumciHoibin the Sacrifices,therc the Bca- 
 ftiall/dt was a Medium, wherein by fuch kiuJling, the humane defire 
 through the Covenant went tomcetcGodj and Gods Imagination 
 wcnc into the Covenant : thm flood the Holy F-re in the Co^cnant,op- 
 pofire to the Wrath in ths Introduaion of the humane de^e in the- Sacri- 
 fice •• Gods Imagination in his Love»fire went into the Covenant, and the Hu- 
 mane Imagination went alfo through the Sacrifice in the Fire into tke Cove> 
 iiant : for in the fire was Gods iVrath met oppofite, where through t'lC humane 
 Imagination muft goc into the Covenant, and fo eonfume the ftiHC and Un- 
 cleannefle in the Humane defire, which pierced to God : Thus ftood in 
 the Covenant the /#vf- fire met oppofite to the humane dcfirei and the fame 
 tookeche humane defire in the Wrath-fire to it, according to its purity. 
 
 19. As may be feene by Mofes on Mount Sinai,wheT€ firft the Fathers 
 Property in the Covenant out of the Wrath-fire openeAit felfe > and re- 
 quired Mans P^ghteoufncffe, that the famefliould wallie before God in full 
 obedience and purity, and in purity draw neere nnto himthrough the 
 Sacrifice inthe fire: And if not, then he would devome them in the 
 Curfe through this Wrath-fire : which was an Image, Type or 
 fhadow: [fi^nifying] how the humane vanity fhoutd and muft be 
 purged through Gods wrath-fire : Bur in the fame wrath.fire flood the 
 love-fire met oppofite in the Covenant inthe Sacrifice, asan Image of Chrifl» 
 and quenched the Wrath' fire, fo that the foules*</<f^< with its prayer and VVil], 
 could pierce thiough this wrath-fire into God. 
 
 So. Thi Lnvc»firc, that ftood oppofite to the Wrath in the SacriPce, which 
 aI(o the Wrath' fir: kindled, fo that it dncured the Sacrifice, that is it, which in 
 the limit of the Covenant, in the fetde of the Woman <tivt{eited it fclte with 
 heavenly Subftantiality, viz; with the Effentiall Wifdome , and gave it felfe np 
 into e»r Subftance, vanifliedas to God, yet fc4W«/>r. 
 
 31. Our fubftanci vanifhcd and fliut up in Death, was figniffed by the drie 
 Rodof^dr«'<, whichSubflancc grew in this awakening and introducing of the 
 ^■"QTjSubflance. Heavenly Utji»^ Love.n EfTcnce, where GodsSabftancc became Man,in whom 
 the Holy fire cthid B Jrne = For, the Divine Ens, which vaniflied in ^dam, whieb 
 grew ap;iine with fuch kindling, was the food of this Love-fire, as a Spitituall 
 Ha/; Oyle,wher inthe Lovc'firecould kindle and burne: and diatfame Love- 
 " by OThER burning was the New Life of the Kegeturatim. 
 
 may be ment c- 3^, . Bu: feeing in o OTHER Mm there fliould not be Effeaed fuch a fuprrna- 
 Ther men then turall kin Jling through the fpecLtU Moving of God : Qbui ] that other Men 
 the mnnChvfi itioaMaflb; ^indled through f&sf .holy fire out of Chrift j therefore went the 
 hmittfe, ' Covenanti 
 
Ch. 2. ^^^ *^^ Baptifme in the N.T, 17 
 
 in the Covenant 616 flow forth : Mrith this flowing forth of the Divine 
 Love in the Covenant was the Covenant let in the Water- Bap- 
 tifme- Seeing Man was of an Elementary Earthly kinde, there 
 muft alfo be an Elementary Medium or Meancs for that purpofe, 
 wherein the flowing forth of the Divine Love in the Covenant might 
 take hold •, that a humane Natural! Subftance might he m the Mid- 
 dle, whereinto the Divine and humane Imagination mighc Enter, and 
 y Infufe It fclfe in the humanity for a<i Ens or kindler , wherein the y Einmchen, 
 Holy fire might kindle it felfe in the d:y foulcs-hre. 
 
 As was done by the Circumcifion and in the Sacrifice, 
 
 where the Bcaftiall/<Jt was a Medium, wherein the humane defire 
 
 in fuch kindling with the Covenant went to meete God : and Gods 
 
 Imagination went thus to meete the Covenant in Man. Thus 
 
 flood the Holy Fire oppofite to the Wrath, and Confumed the un- 
 
 cleanneffc in the Humane if^Ul , that it might pierce to 
 
 God. 
 
 By Mofes on Mount 5in4/, wee fee this Image alio, where firft 
 
 the Fathers Property in the Fire raanifefted it felfe, and required 
 Mans full obedience , to live before God in Holinefie, and 
 draw neere to him in purity through the Sacrifice : If not then would 
 he devoure them in the Curfe through this fire : Which alfo was an 
 Image, Type, or Shadow j [fignifying] how the humane vanity 
 fhould and muft be jwrgerf through Gods Wrath- fire : But I frael 
 could not through the fire come to falvation and the 
 Love of God, and throagh Mofes goe into the Promifed 
 Land, but through Jofbuci and Chrijl, 
 
 Therefore God brought his Heavenly Subftance 
 with his Covenant into the Water-Baptifme , that there 
 
 H 2 might 
 
id IVhat the Sacrifices and Circum: in the O. r. Ch.2. 
 
 Covenant through theWater-Baptifme with rhc out flowne Grace /frji into 
 the Heavenly I,»s of Man, vk: into the vaniflicd Subftance, whereia the 
 Incoipotated ParadificalUCovcnant of the SerpencDcflroy€ry?#»i, and pierced 
 inro the fame Covenanr. 
 
 n Yet feeing the Human* Eflence, which was become EmMy,lhoxad 
 go« togc thet with fuch piercing in, therefore there muft alfo be fuch a Me- 
 diutr. for it ; whtrctn tlic Huma.ie Eflcnce cm take hold : for in Gods 
 Ho;ii;clTe ic camot take hold ", for the will was rent off from thatjifaere- 
 fore tliere mnf} ■low be ».[miUtudei wherein the Ima^nation of the Humane 
 Natuic may take hold. 
 
 54. For Chrift alfo had /W/zwi/i/Wf, vix: the Elements, received froaeus 
 Men, that the Divine Imagination might take hold ia the (^«t«r; that fo 
 the Divine and humane Imagination together, might awaken and kindle the 
 Incorporated ParadificallCovenaut.in that manner as a Glimmering ( Mo- 
 thpT' ) fire or tinder-fire comcth into the wood and Qlimmereth. 
 
 ■jj. After fuch a manner, throngh the Baptifme was introduced a Divine 
 Mother- fire of the Holy fire, ( a holy and Divine Glimmering fire ) which 
 dtfiroyed and brakeyS^^a* 'tn'i Death ro pieces in the Inwardnejfe of Maoj 
 viz-in the vaniflied heavenly E«) : from which the dry withered Tree of th: 
 Inward Ground wi^6? receive a life agaiac, vizs aSpiritoallO^^ : In which 
 new Spirituall Oyle of the Potftr qf the Divine Light, the Loycfire, tik the 
 New- Life fhould burae- 
 
 5 5. This is now the IVater-Baptifme, to which the Holy Ghofi: irr 
 the In'Aard Ground is the band , which with the flovving forth of the. 
 Divine Lcve out of Cbriftsfujtefing, Death, and Refv.n't^ion bapti' 
 feth wicli h s Viftory : That is ; Hee Infufe Ji Chrifts Huor.anity, Suf- 
 ferin;^. Death, ad fiefurreftion, into the Inward Ground, and kjndleth 
 the Incorporated Pjiadificall Covcniniwith this fire » thac the diy 
 Rod of Aaron buddeth forth. 
 
 57. For with this Infufion of the Holy Ghoft , Chrift is bejiomd 
 upon Ma«; : he is hereby incorpora.ted to C/jr//f , and the Heavenly 
 Ens, which in Mary affuaied our hu>rane Ens , with the whole p;o- 
 ceHe of Chrift, isputonhim, and imprinted in hir even heavenly va- 
 nifhed Em, tO a New Life which /&«,&overcome Death. 
 
 53. as atm^ure , tindurcth wholly and throughly penctrateth the 
 Mettk, ^r as fire gloweth quite through t';e Iron : fo heere it is ro be 
 iinderfi:ood concerning thofe wlw are capable of f«cb Infufion, as flull 
 further be raughc 
 
 The 
 
Ch. 2 . and what the Baptifme in the N, T. l8 
 
 might be a tolerable M(?</i«OT3 ivhereby he might intro- 
 duce his Love-Effence into oar vaniflied alfo heavenly Sub- 
 fiance, wherein the Holy fire might Iqndk it felfe againe. 
 
 Even therefore, because the humane Eflfence was become 
 Emhl) •, that Man might beare or endure it : for there muft 
 be fuch A- Medium^ wherein the humane Efl'ence can take hold: 
 for in Gods HoHnefle without a Medium it cannoc take hold: 
 the will was rent off from it. 
 
 Ihtrdovt God became Man^ that he might [caufeto] 
 flow in us his Deity with the humanity, that we might 
 comprehend or take hold of him : alfo that the Divine Imagi- 
 nation might introduce and awaiken it felfe in Man, and co- 
 »<?r^e with the humane [ Imagination ] : and therefore 
 heafliiraed the humanity,Lhat he might work in as with 
 the Deity through the Humanity. 
 
 Thus with the Water- Baptifme^was a Glimmering Mother* 
 Ao^-fire, impritUed in Gods Love fn a Subjeii or Objeft. of 
 Divine Imagination and working,whereby Death accor- 
 ding to the Ftflvardnefe of Man would be broken to Pieces , and 
 a new life (pring forth : As fire in wood beginneth to 
 Glimmer, Co was this Tnfufton or Baptifing, an 7. Anoin- ^ Or^Vn&i' 
 ting of th€ Holy Spirit , for a new Lifes 0)!e^ wherein the o?i. 
 Divine Light wigib? kindle ic felfe. 
 
 This is now, the Ground of the Water- Baptifwe , to which the 
 Holy Ghoft in the inward Ground is the A<i7J^,which with the flowing 
 forth of the Divine Love out of Chrifts fuftering, death, aud rtfur- 
 reflion, baptifeih with his, vi(f^ory : That is ; Htc Infufeth Chrifts hu- 
 manity, fuftering, Dtarhj and refurrefllon into Man , and kindleth 
 the incorporated Paradificall Covenant with this fire , that the dty 
 Rod oiAnron Cometh to Bud forth againe. 
 
 For wit thislnfufion ofthe Holy Ghoft, Chriftis bejiowed upon 
 Man : he is hereby incorporated to Cbrifl , and the heavenly £«/, 
 which in Mary affumed our humane £«;, with the whole procefle of 
 Chrift, is put on and imprinted in him to a new Life. 
 
 ; Asal:7i5wf, tin^urerhthe iVw/e, or as fire glowcth tlirough 
 the Iron : fo here alio iris- to be underftood concerning thofc that 
 are capable oi this Infufion, as it tolioweth further. 
 
 The 
 
19 How Man is Baptifed Ch.g, 
 
 7he Third Chapter. 
 
 A Briefer and more fundamental! Inftruftion, 
 how Man is Baptifed by the Holy Choji^wlth 
 Chrifts Suffering, Death, and Refur- 
 xedion in Body and Soule. 
 
 X. 
 
 Hen God would introdace his Covenant with the 
 Circumcifton into th • Water-Saptlfme^ then the Word 
 of the Infpoken Grace,whcrcin the Holy Fire of God 
 was, Firft, 6e/e»e i-wd became a Man, and afliiraed 
 firft beforehand the Womansieede, isour foule 
 ii and humanity, that he migfej baptifc us with the 
 Living Covenant, which was become a Man. 
 
 2. For the Bo^y of Man, to wh'xh the Baptifme was necejfdry, was 
 out of the Elements : and now if it (hould be Bapciicd , the Cove- 
 nant mud fiift beforehand give ir felfe into an EleVienta;y Mid:umy 
 as in the Humanity of Chrilt, and Sanftifie that Meiiuvt , that Man 
 might through this Medium be baptifed. 
 
 3. For it was not to be done omlj for the Heavenly Subftance of 
 Man, which vanifhed in Adam .• in which the Covenant in Paradife in- 
 corporated itfelfej that it alone fhould be baptifed j No ; but alf(yfor 
 the Soule, and for the Body out of the Linau of the Earth. 
 
 4. The ir/We Man needed the Baptifme : All the Three Principles 
 of all the three worlds in Man muft be baptifed : viz: The ^r/f Princi- 
 ple is tlieEcemall Nature, viz; tlie true Souics Life, that came outof 
 the Word of the Infpeaking, into the Body ', The ^«o»i Principle is the 
 true Eternall Spirit j viz: the Holy Power o^ the Light and Love 
 (which I call in this little Booke, the heavenly vanifhed £nf aod 
 Subftance in yl^am J wherein Adam vanifhed, viz: the Souleswili 
 departed oat from it ; The Tbki Principle is the Aftrall Animail 
 
 Soule, 
 
Ch. 3. by the BoJy GhoU ^ &c, 19 
 
 7he Third Chapter. 
 
 A Briefer and more fundamental! Inftruftion, 
 
 how Man is Baptifed by the Holy GboD , 
 
 with Ghrifts Suffering, Death, and Re- 
 
 furreftion, in Body and Soule, 
 
 Hen God would introduce his' Covenant with the 
 Water Baptifme into the humanity, then was 
 the infpoken Grace- word of the holy fire of God, 
 viz: the fiery Love ; Firft beforehand become 
 Man, and tooke ftrft beforehand the Womans 
 feedeonhinijvizrcHr/ow/e, fpiric and whole 
 liuman-ty, that he might Baptife us with the hving Covenant , which 
 was God and Man. 
 
 For the Body of Man, to which the Baptifme was necejfary, was out 
 of the Elements : and now if it (houldbe baptifed, the Covenant 
 "W^ould firft beforehand give it fclfe into an Elementary Medmm^ 
 as in the humanity of Chrift , and fanftific the fame , that Man 
 might through this Medium be baptifed. 
 
 For it was not to be done alone^ for the heavenly Subftance 
 which vanifhed in Pdradifej in which Subftance^as in the moft 
 inward Ground of the humanity, the Covenant inParadife 
 incorporated ir felfe j that the fame Ground ihne (hoold be bap- 
 tifed : No ; but alfo for the Soule, and for the Body out of the Imiti 
 of the Earth. 
 
 ThewAo/eMan needethihc Baptifme: All the Three Principles, 
 V]E:all the T/jw worlds Properties in Man muft be baptifed: 
 TheMFrmciplc is the Eternall Nature, The Myfierim Mae- 
 mm, the Great Myltery , out of which the vifible world 
 18 iprung torth, a ground of the true Eternall Soule which 
 througn Oods inbreathing came into the Body : The fecond 
 I rin^'P^^ IS the true Eternall Spirit, vjz: the Holy Lights-Power 
 (which Po we^ I call in this little Bcoke, the heavenly Em or Suh- 
 fiance van.fhcd in Adam) which vanifhed in Adam with the 
 Uall, as the Soulcs-will departed out therefrom intoEarthli- 
 
 neflfe. 
 
"20 
 
 HoTV Man is Baptifed Ch.5. 
 
 Soule ) E* SfiritH Mundi, out of the Spirit of the Woi-ld, wich irs Bo- 
 dy out of the Umw of the Earth , vir. the whole outward vMblc 
 
 Man. 
 
 m t 
 as 
 
 This Threefold Man was wholly fallen i for ^> the Dmnc Light 
 lie Spirit of the Second Prindpk went out , he was (fate blinde 
 
 as to God, and dead as toParadife i In this muft a Divine Love Ens 
 be Infufed acaine , in which Lovc&i', the Divine fire and Light 
 nilehc againc kindle to a new Life-, butifthismnft bcdoBe.thtnmL-ft 
 XhoIv Fire firfttt/irfS^dmanifeft It felfe with the Covenant in the 
 ThreVfold Humxnity, as in Chrift= Humanity. thitGods Spirit might 
 baprile us out of, with, and tfcr««^&, this threefold HumauKy j that 
 Each Principle in us might be baptized with itt like or fimili- 
 
 Pit the Hoi) Ohoji Bd/)titet& ^braugh Chrift m the fir- 
 givenefe of Siimts. 
 
 6 The Holy Fire of the Divine foxoer in Chrift Baptifcth hii 
 Temple in w, which the Holy fire, viz: the Dmnc IffcjJunwoidd pof- 
 fefle, viz: the vaniflied Ens of the Heavenly worlds Suhftance > the 
 Spirit oi underfimding, or ef Power, viz' the Second Principle, or An- 
 gelicallBody out of the Angdicall worlds Subftance, to which SubftancC 
 Chrift ajtertv<ttds givcth his moft holy fpiriruall flefh for food, in which 
 he himfelfe dwdlcth : This Divine Love in the Holy fire baptifeth this 
 Spirit, for it is an Ens of the Holy fire , wherein it burncth or livetfi . 
 And thefrft Principle, viz: the fiery Soule out of the Divine Sciesce 
 of the feperable fpeaking word, out of the Fathers Property, is bapti- 
 fed with the^fr/ S^im of the Fathers Property, as with the ffre buraiag 
 
 - * thui t9 be uiid*r^0td> 
 
 - The Soule is of the Fathers Property, and in this Baptifme with 
 his Infafioninto the souk, he giveth it to the Son in his love-fire: 
 The Fathers Property in the fire taketh hold on the Soule, firft vvirh 
 the Ltcw of Nuiure, with his Scrickt Righteoufnefle , wi^h the Eternall 
 p Iwprejfm. Birth of the fire-Ground:whereby the hardPCompreffed Dead Soule 
 in that Infufion of the fire is moveable, and its hard p ComprcfTion 
 
 of 
 
Chap.?. by the Bdly Ghofi ^ &c. . '^^ 
 
 neflfejand brake its will ofFtherefrom : The Th'^rd Principle 
 is the Man from the outward worlds Subftmce, viz: theA- 
 ftrall foule with its Body out of the LmM of the E^nh^ffhich ftand'' 
 eth in thefoure Elements. 
 
 This Threefold Man was wholly fallen j for as foone as the Light 
 inthcSpiricof the Second Principle, went our, he was quiie hlinde 
 as to God, and dead as to Paradife , in this muft a Divine Love Enr 
 be Infufed or imprinted againe, wherein the Divine fire and 
 Light 1 ight kindle it fclfe to a newUfe: and therefore the Ho- 
 ly Fire of the Great Love of God in the Covenant muft ma- 
 nifeft It felfe in the Humanity of Chrift, that Gods Spirit m'ght Bap- 
 tife us out of, with, and ibrough, this Threefold Humanity ; that Each 
 Principle in us might be bapt'fe i wi'th its like or finiilitude '• For the 
 Htlji Ohofi Baptjfetb through Chri^, to the forgivemffe efftnnet. 
 How if this Ba^tifme of the Holy Ghojl EfftUed ? 
 AnfnFer ; Gods holy Fire of the D vine Love- ;)3wer in Chrift 
 Jefus baptiferh hisTeniple in w.which the holy fire LifeiViz:Gods 
 Spirit will poflTelfe , viz: thevartifhed £nf of the Heavenly worlds 
 Sobftance, the Spirit of povcr and «nrfer/?4ni?Hg the fecond Princi- 
 ple or Angelicall Ground : to which Ground chrift afterwurds 
 givcth his holy Spirituall flelh for food, wherein the t rue ^ Ex- ^ Oxvne very 
 prefTe Image of God doth Confift : The Divine Love and T^^tflen I~ 
 Iweetnes in the holy fire,baptifeth this Spirit, for it is an Ens of the m ige* 
 holy fife,wherin it burnetii or livcth:And the firft Principle>viz: the 
 fiery Soule out of the Divine Science of the Sepcrablc Eternal i- 
 Speaking word out of the Fathers tiery Subftance is baptifed with 
 thcfery Spirit oftheFathers Property,as with the fire- burning Love. 
 Vnderfiand this thn*. 
 The Soule is of the Fathers Property, according to the fiery 
 omnipotency5and in this Baptilmc, in which the Father 
 cobaptifeihj Hee giveth it to the Sonne in his Love- fire: undcr- 
 ftand the Soule is oftheFathers tire 5 become a wrath- ' 
 fire : This wrath-fire with his Infufion he giveth to his 
 fire-burning-Love : The Fathers Property in the fire , taketh 
 hold on the Soule , hd with the Law of Nature , as with his ftrickt 
 righteoufneffe of the Eternall Birth of thefire-gtound : whereby 
 the hard " Comprefled dead Soule in that fame dinfufion of rhe fire c Jmpreffed. 
 of the Divine life, is moveable, and its hard ^ Compreflion of the ^ fin*auchen 
 fdfe Ma?netick defire is broken in fundcr and opened , in that man- ^ "* 
 
 I nc' 
 
21 H^9 Msn // S'ifpPrfed C&. ^* 
 
 of the /^e Magnerick Dcfire is broken in funder and opened,in that 
 manner, as a Man ftrikesup fire. 
 
 8. Thus now the Divine Light of the Great Loveij in the Opened 
 Name jESUS cue of JEHOVA in the Centre of the Fathers fire: When tke 
 Fathers fire, tmlockcth the fiery Soule, then tbe h'ghtof tke Divine Love ca» 
 flime into it, and introduce the Love Bw into it: ferfofoone as the Wrath* 
 fire unlocks, th the Soule ", inftuntly it rcceiveth the Lore- ffre ofthe Sonne, 
 andgoethintoitj as fire Glowet^i through Iroa , or as a TV^^ft^^ penetracetk 
 McrrjlL 
 
 ^. And thus is the Soule ghenhorti tfte^Father to the Sonne, aiidihtfs 
 
 tktSemft C?w«*»» the Lottr- fire, vpe^'the Etenioti'Life : for if the Fathers 
 
 Propcjxy did not move together in sheHiat up Soule, tben the Soule tronld re- 
 
 maineia itslmpredion in Eterna11Deach,and the Light cctt^ u«t bc manircfted 
 
 in it 
 
 "iComimim '°' Thc<jfliri)ifoundingandkiajliagof the Fathers fire, is the fb-jntarn; 
 
 y' ContTHJOH. ofhumai»s Repentance, whcte mantrembleth before finnej for in the firc- 
 
 glance ii the falfe comprelTed vanity- of j{»»;« in the Darknefle of tbe Soule* 
 
 Manifeftj and rh: Love-fliining io, ofthe Sonne, is the Meeke Love'O/le* that 
 
 uniteth and temperctb the Commitu or fiurill (tmadiag, againe* 
 
 - 1 1. For tbe StUM v in the Father j »td the Fither in the Sonne, and they 
 
 bflptifc together, The Father with fire, and the Sonne with light: 
 
 ?i!er that maonerai five is ftr««k, r« that the n;ekc tight'GIance is mani* 
 
 fefted 
 
 1 
 
Ch. ^. by the Holy Ghosi. > I 
 
 ner as a Man ftrikes up firc:thus a new fire of God is kindled 
 
 Nov^when the Fathers fire is ftirred and kindled, then ,','^°"^"^" 
 fllineth the Divine LightoftheGreac fwcct Love in theopcned 
 Name JESUS cm of the Holy Name JEHOVA in<hc Centre oi 
 the Fathersfire,outofthe unity of Godj as the Bcamcs of 
 Diyme Grace in the Soule : for the Soule is with this Glimps 
 
 TIT^'^'a '^'". ^''^^'''^y ^^" Light of Love taketh in the 
 unlooked ground,& fillcth it; with the fubftance of Love. 
 And thus theSonne, viz: the Love of the Father, receiveth 
 as'fir?.';. ^??^i^«hit,and throughly penctrateth it 5 
 which rh^'-fl^r-^^^ '^' I^^n. And that is it 
 
 l^eniht . "-^ • ^'^''^^' ^'^ ^<^re thine, and thou haji 
 fbhurT'^^^r'?^^^^''^'^ ^he Eternal! Life: Alfo : 
 Iha hu'IlT^^ L'^'' '^'^ '^'y "S^^'> K"'^ '^'^ Father, ^e, 
 
 Chrt ru ^^' ''"" ^'^^ '""^ whomthmhaji fent, Jefii^ 
 ^arijt^ job. 17.3.(5. "^ ^ V J . 
 
 In this inftining i 
 Birth, andQodisCp 
 Spirit: whereupon fc 
 
 Cht Tu'^l''^ "°'^^'"^ ""^ ^'"at Uod wiJl ; tor t 
 
 veth the Eternal] Light-Life of God, to the Soule. 
 
 the^s"'^'^"'a:'^'^°"^' ^^^"^ in the ^^che,-, aod yet with 
 n„. l?r'?.?'^ '' governed and fanftified, and its anxi- 
 0U8 1 ire-Life is a mcerc Love-burning : But the Fathers 
 Concu^on or Ihril 1 founding is necefTary, that the luhl 
 hre fourceniay be touched, that the Soule ma'y findc 
 What It IS : for it is thereby brought into continuaJI Re. 
 pemrrce^nd huniility,when the Beame of Gods wrath of- 
 
 fe^Trf ■ ''^ '\'' '' '°"^^'' "^ ^^"' ^"d is ^^ «« ^-•^^ 
 bin. ^* , • c'^ ^'^ ^ §'"^ ^"'"'y "^^'•^ '^ i» its flefh and 
 pioud, viz: Satan* poySbn) that it may no more run-on 
 
 L'l° f "' 'u^^ as formerly : For the Soule in this 
 Bc^m^^faw-ach^^iembleth before /w«e, and fo fmne is 
 
 ^ * manifcftcd 
 
2;2 How Man is Baptifed Ch.5. 
 
 fcfled ottC oF the fiie. and Co the fire buraing is rrbol^ ttmud and growneinto 
 
 » Light Glance t The Fatbeis fire witli its mrm coafltneth the vaait^ in the 
 
 Soule, and che Sonne s Love healech it againe. 
 
 Thus is the Bt^tifme according to the Inward Ground of Mam Souie 
 
 and Spirit, to be underfiood. 
 
 ' Text. JT/filf. 12. The Third Property i of the Third Principle, Mn the Watcr- 
 Bapcifme, wherewith the boJy of theeaivoardWddisSahdince, as 
 alfo the Sf irit of the ConftcUation ijj Man is bapcifcd , is thu» 10 be confi* 
 
 dered: 
 
Ch. 3. by the Holy GhosJ, 22 
 
 nianifefted in the Light ; and the n comes Sorro vV and La- 
 mentation over iinncon 3 heape. And thus ftandeth this 
 pretious figure in the Inward Ground. For where the 
 ownc will of linne is /^.j]^e« through Piepcntance, there 
 the holy anointing OyleofLove pcnttrateth inftantly 
 and healc^h thefe wounds. Thus the Father Bapti (cth with 
 fire to Repentance, and the Sonne with Love, to Snndifica' 
 tion ', and the Holy Ghoft manageth the office, who bap- 
 tifeth with a New life : For the whole holy Trinity bap- 
 tifeth according to the Divine MmifedatianjFor with- 
 out and beyond the Manifeftation there is onely Gne 
 Triune God in one onely Good ^Bceing and Will, f Sub fiance 
 whereof a Man cannot fay : the Father is wrath , this or ^^ Effcnce. 
 that, but is the Triune Good Beeing : But according to 
 ftis Manifeftation, out of which the Soules ^nd Afigells, 
 together with Every Heavenly and Hellilh Boeing is 
 fprungjfviz: after the Manner o^ the Myjldvium Magnum, 
 iheGrcatMyfteryj) from hence arifcth his Wrath or 
 iire-fource, and that from Eternity in Eternity. 
 
 Note : Thus now a Man may undcrftand the Baptifme 
 according to the /nw^(tr(/Ground> according to Soule and Spirit : 
 viz: the Father Baptifeth with the Concuflion or (hriil 
 founding to Repentance with fire . in which fire, the 
 bitter fuffering and dying oijefus Chrift is impreilcd in- 
 to the poore Soule : for the Wrath-fire which holdeth • 
 the Soule captive, is overcome and foftened with Love : 
 and this is imprelTed in the Soule as avi^or^' : and the 
 Sonne baptifeth with the holy anointing-Oyle of Gods 
 Love, and healeth the poore ftiakcn Soule againc : And the 
 true Comforter the Holy Ghoft , which goeth forth 
 through Chrifls Death, through Chrifts Refurreaion, 
 through the Father in the Sonne , he baptifeth with anew 
 Lifey and givetb true Faith and underftanding, that wcc 
 receive a' id know this. 
 
 The Third Property of the Third Principle , with the Water" 
 Eaptifniejwherc with the body of the cutvpard worlds Subftancc, as alfo 
 she Outward Lite is baptiftd,^.hat is coofidered as foiloweth : 
 
 Byv 
 
^3 How Man is 'BapHfid Ch.5. 
 
 ^ered: By the Wcne^r, \'a: by theElctrenrof the Body of Chrift, 
 the right Adamicall Man ( which w.s created in Adam aj to the Bodv, 
 urdei Itand out of die outward worlds Siibftance ) is baptifed, for here 
 the Holy Gh ft baptifeth, who greth forth from the Father and the 
 Sonne, his Going forth is the formation of the world, and the world 
 is the outfpoken, formed Word, znd the Spirit of Ood it is that hath 
 formed it. 
 
 1?. For Hee is to be underftood in all the Three worlds , in each 
 world according to their Property : As in the Fathers wrath accord- 
 ing to the Darknefle, he is the flame oiPainjuQneffe, and in the Eter- 
 nail Light, he is the Love- flame of God : and in this world in Spirnu 
 Afundi^ in the Spirit of the world he is the formour and workmafter 
 of every thing, in every thing according to its property : As the Se- 
 peratoY of the thing is, fo alfo is the outflowne Spirit out of the out- 
 fpoken word in every thing, 
 
 14. For in tMe outward worlds Subftancc, it i%mt CO be undctftood, 
 that the Spiiit of its Subftance, k called Oady but it is the outflowne 
 Spirit in the outfpoken word of God , which with its^(w«(ftandeth 
 in the Word of God. 
 
 1 5. The Outflowne Spirit of the Outward Creaturely aod Natu- 
 rall Life, is flcwre forth out of Gods Love and Wratb, one of Light 
 and Darkpcjfe, viz: out of the firft and fecond Principle, as out of the 
 E ternall Nature, our of the S'ped^/n^ of the Word, ana ftandeth withits 
 
 '^Or, breitheth Ground in Gods Speaking, for the Eternall Word ^exWirii it felfewith 
 forth th.it out- that Spirit into a Creaturely Life. 
 
 fpoken Spirit. , ^_ ^^^^ ^^^^ ^^^^ Exhaled Spirit) is the outward Creaturely Life, in 
 Every Creature, accorJingto its property. 
 
 I r is the Soule of the Outrvard World* viz: the Inceptive Soule, a life 
 of the foure Elements. 
 
 Its power is a fiery aiid lightifh CenfieHatim : What the whole out- 
 ward Conftellation is in it felfe in its power •, the fame is that [Spiric'J 
 aloftc in it felfe : yet as a fbut up Conftellation that lyeth in the Tetn* 
 ferawent, a ^d ytt unfolds it felfe in Every Life, and maketh it feJfc 
 Scperable, according to the lifes property. 
 ^ TeKC By. t In the Temporary Creatures with a Temporary Property, and tin the Eter* 
 
 nalhvith an Eternaii Property. 
 
 In Man with a temporary and [ fragile "] Corruptible propcrtyjand alfowith 
 anEcern?!!. 
 
 Which Ererna^hangcth to the Eternall Exhaled Word (to the Erenulll^x* 
 
 haling) ■• wherein Man at the La/l Dty , according to the vifible Image, fliall 
 
 arife and come againe, out of the Corruptibility , and be pttfented before G ids 
 
 " Or, itery Trl- judgement ( before The Judgement; and b<; put upon the Great « fircs-Pr^J^r, 
 
 fill. where the Morta^l ihill fcpcratc io felfe from the EtimaU. 
 
 17' Under- 
 
Cb. 5. h the My Gho!t ^ &c. 25 
 
 By the Wm)\ viz; by the Elcmcnc of the body pf Chr'^ft , the Right 
 AdaniicaUMai10«fo/>6e£/eWe/2fi5 which was created in Adm, 
 undcvftand the outward woilds Subftance, ii ba^vjed : for heere the 
 Holy GhoftBaprifeth. whogoeth forth from the Father and the 
 Sonne, his going forth is the formation of the world ,: and tlie world 
 is the outfpoken forined Word, and the Sfirh of God it is , that hath 
 formed that outfpohen iFord. 
 
 Flee is to be undeiftood in all Three Principles or Worlds, in 
 each world according to their property. As Firft in the Fathers 
 wrath according to the Darkutlfe, Hee is the flame of pmefullneje : 
 and Second! y^ in the Eternall Light he is the Live flame of God : 
 and Thirdly, in this world fn S'lWtK MahU-, in the Spirit of this 
 world hee is the /ormo«r and workmafter of Every thing, in every 
 thing according' to its property: as the Ssperam or Arch £US oi 
 the thing is, from whence it arifeth, fo alfo is the outflownc 
 Spirit out of the outfpoken word, in every thing. 
 
 And it is not to be underflood, that the Spirit of the Outw3l-d 
 Subftanc«» w called God, but it is the ourflowne Spirit in the outfpo- 
 ken Word of God, which with its GroMBii ftandeth in the Word of 
 Cod. 
 
 The C)«t^w«« Spirit of the outward Niturall and Crcaturely L'fif, 
 is flowenfoith out of Gods Love and Wrath, outof L'^/« and D^rA,- 
 n^,Yi7.:out ofthe firf\ and fecond Pri iciple , out of the Eternall 
 Nature, out of the Speaking of the Word, for the Erernjll Word^ 
 hath tre(itfce<f it fclfc with that Spirit intoaCreaturcly, Imagt- 
 I ike Life. 
 
 It is the Soule of the Outward World , a Life of the foure Ele- 
 ments. Its power is as a fiery and lightifh Conliell-ition : Wha: the 
 whole outward Conftellation is in itfelfein its poA'tr, the fane is 
 that [Spirit] every where alone in itfelfe> yet as a fhut up 
 Conftellation that lycth In the Temperament ^ir:d yet unfoldcth it ftllc 
 in every Life, andmaketh it felfe Sepcrable , according to every 
 Lifes property. NotC. 
 
 Courteom Reader ^ thk is what our KMihowr Jplef- 
 fed in the Spirit of the high knowledge Jndeed readily 
 began to bringto the eajler under ft anding for the ft m^ 
 ple^ but hath not finiJJjed it ^ for "^A, f . 1 6 2/s^,Jn his -k ^nji^^ 
 Jubilee-^e^jre, or %o^^yeareofhk Age^h^ went^ dfc- 
 cording to the Myfiery ^ againe, into h''S Grave or 
 Magick, and Mentall Principle. 
 
^4 Eovp Man is Ba^tifed Ch.3. 
 
 17. Underftand us now heere rightly thus, concerning the Bap- 
 tlfme of this Outward Spirit : The Inward Holy-Sp'irit of Divine Love 
 kindleth the Outflovven Spirit « and anointeth it wich D.vine Power : 
 For, the humanity of Chrift according to our Outward Spirit was a- 
 noinred of the Holy Ghoft : and that fame outward Spirit of Chrift, 
 which in Ch rifts Pcrfon in the Elennents of the Body ruledatttra 
 humane Wanner, that in the Covenant of his Tcftament in the Water- 
 B3pr!rme,anoinceth ihe Inward ground o( the Wgter 3 and the anoin- 
 ted power in the water> in the word of the Covenant, anointeth the 
 true Man,whkb in Adam was Created out of the Limm of the Earth ; 
 and fo alfo it anointeth the Spiritm Mundi , the Spirit of the world j 
 
 t Note. ^^'^' "^'^^ '■'S^it "" AftraU Soule^ which at the Laft Day fhall come againe 
 and be tryed. 
 
 18. Now undcrftand us dearely and well, it availeth us much: 
 This Anointing of Water- Baptifme, is anointed with Chrifts fultering, 
 death, and refurreftion ; it is anointed with Chrifts fhedding of hrs 
 bioud, with which heavenly bloud* he changed Gods Wrath into 
 Love, and befpfJnk!ed De^thin the humane Property , wherewith he 
 anointed the £arth,when he fhed forth thk hisbloud upon and inco it : 
 Note alfo : It w^s anointed therewith, when Chr'id yeelded his anoin - 
 ted Life of the outward humanity received from us, in his Death, in- 
 to this Spiritm Mundi, this fpirit of the world againe , and anointed 
 thatalfo with his Anointing in his Death: viz,: where his outward 
 morrall foule , received from us ( which dyed on the Crofle , and 
 yeelded itfelfe into the handsfOodt as into his Outfpoken Word) 
 went out of the Body in^o the Elements : Alfo : It is anointed there- 
 with where this his outward Soule with the Eternall Soule, wherein 
 the holy Ghoft was i penetrated through Death and Hell: And alfo 
 therewith, where the H iy Ghoft in the Word,received this his dead 
 Aftrall Soule, oik of death, and hought it through death with his re- 
 fiirreftion into Eternall Life, where Gods Love anointed it with the 
 Eternall Life. 
 
 ip. This Anointing of Chrift is underftood in the Water- Bap- 
 tifme as in the Covenant of God, for God anointeth in the humanity 
 of Chrift thc£/ementTofthe Body, together with the Mortal! and 
 ImmortaU Soule, and bringeth Chrift with this anointing inco his 
 Dea h, and into the Wrath, and through Death into the Eternall 
 Life-, And this Anointing (wherein Chrift hath overcome Gotfe 
 Wrath, Si r.ne. Death, the Devill, and Hell ) hath God with his Cove- 
 nant of the Old Teftament ordained in the Water- Baptifme, and ofte- 
 reth it now to Every man. 
 
 so. And fo now ii a Man defireth it, and inclineth himfelfe to it, 
 as a Man, and not a Beaft , then the Holy-Ghoft baptifeth the inward 
 Ground, viz: his Temple, which himfelfe poffeflcth, viz: the true E- 
 
 ternall 
 
Chap.g. h the Uoly Ghofi^ &c. 2$ 
 
 ternall Spiritj together with the Eternall Soule : And the anointing 
 of Chriftj out of his huinanity received from us , anointeth and bap- 
 tifeth/ni« the true firft Man Created in i4rfdm out of the Limiu o( 
 ■the Earth, together with the Mortal! Soule, { yet that a Man may un-" 
 derftand the Ground herein, is {;&« J which fliall arife and live Eter- 
 
 2.r. This is done through Chrifts fuftering, Death, and Refurrefti- 
 on in his bl6qdy ^ Conflift j viz: the viSory of his Death is the hand y qj. j;»^^ g^ 
 that baptifeth. Note 5 the right Man is baptifed unto Life, and the combat. 
 Sevpent-Groiie earthly Man , is baptifed with Chrifts Death and dy- 
 ing, fo that he fliall dye, and leave all his cvill lufts and defires to the 
 Death of Chrift, that that may kill it, and bring a new wiil out of the 
 Death of Chrift, out of Soule and Body. 
 
 22. The Evill Marty viz: that Serpen t-Monfter, is taken with thrs 
 baptifme ( viz: where the hand of God, viz: his fpeaking Word it 
 felie, taketh and baptifeth ) andis^MWiiwith Chrift in his Death, 
 and in that HelU into which Chrift in his dying entred : undcrftand, 
 into the Darkneffe of Gods Wrath,viz:into the Aby(fe of the humanity : 
 and this anointing in the Baptifme bindctli and uniteth it felfe with 
 the true Adamicall firfl: Body, which was before the hWoiAdam^ 
 and generateth, through Chrifts viftory, a new will in foule and bo- 
 dy, which obeytth God. 
 
 23. Thus then according to this anointing, the true Man ftandeth 
 in the Anointing of Chrift, and the Serpent- Monfter ftandeth in 
 Gods wrath : and yet during this time \_ of life ] dwell in one body, 
 but each in its Principle,viz: in its own Property j concerning which 
 Sf PohI faith 5 Ktm. 7 . 20. 2$. Kow iflfinne^ it is not I, butfmne in che 
 Evill flcfh that doth it : Alfo : fa then I norvferve God rvith the minde of 
 the anointed Ground, and with t/je Minde of the falfc/e/Z; Ifervethe 
 Law offinne. 
 
 24. And faith further : Rom.8. 1.28. Now then there is no con- 
 demnation to them that are in Chrift fefw in his anointing, which accord- 
 ing to this purpofeoi God are called in the Word, or are thus compre- 
 hended in the Calling in the Anointing: where he then meaneth the 
 right anointed Man, which in this time \_ of life ] fticketh hidden in 
 
 the ^ Scales of the Earthly Body, as fine Gold in a Grofle ftone, and r. Y\z: Shell 
 yet according to the Anointing dweUeth in Heaven ; as S^ Paul alfo 
 faith-, Phil. ^.20. Our Converfation is in Heaven : Alfo Rom. (5. 15. 
 Gal.2. 1 7. Shallwe then that belong unto Chrift be yet finners .^ that befarre 
 from w : where he meaneth the Anointed Ground , and not the bea- 
 ftiall Monfter of EarthlincflTe, full of Evill inclinations, which ftand- 
 eth in the wrath of God, the Condemnation i and fhall not inhcrite- 
 the Kingdome of God, which yet in this H life 3 time, hangeih to the 
 right anointed Man. 
 
 K 2$. The 
 
5 1 Of the Outward Water-Baptifme Ch.4, 
 
 2^. The anointed Ground is theChriftian, and not the outward 
 Grofle Beaft : The Anointing it is, which daily brcaketh the head of 
 the Monfter the Serpent, viz,: the Evill Earthly will,where the Strife 
 in Man is, where one property willerh Evill and the other Good, 
 and that which overcometh J driveth Man on to Work : Therefore 
 fliall and mujl Mans Workj be Judged^ and every one be gathered into 
 its barne : viz: that which is done in the power of the Anointing, in- 
 to the Kingdome ofGed ; and that which is done in the power of the 
 Monfter the Serpent, into Damnmon > into the Darkncffc of Wrath 
 and Death. 
 
 The Fourth Chapter, 
 
 Of the 0«fji?^r^ Water- Bap tifme by Mans hand: 
 
 who is worthy to performe fuchBaptifme^ 
 
 and whatBaptifed tnfant doth worthily 
 
 receive this Baptifme^ how it go- 
 
 eth with the unworthy hand, as 
 
 alfo with the unworthy 
 
 Baptifed Infant. 
 
 In thk time highly necejfary to be confidered. 
 
 ^^.Hen God eftablifhed theTeftamentof his holy Cove* 
 ! nant ofGraceinParadife,out of the Type and Sa- 
 crifices,& would ordaine the CircumciCon into Wa- 
 ter- Baprifme : then he bringeth forth ^ Branch out 
 of his Covenant in a humane Manifeftation, and be- 
 __________ gan the Water- Baptifme thereby > As is cleerely to 
 
 be feene in JcAfl theBaptiJi^ who was proclaimed by the Angel icall 
 Mcffage or Embaffie, and moreover of the /foc^of the higkPricfts. 
 
 2 His Incarnation or becoming Mm, came not from the will of 
 the flefh, for his Father Zacbaiy and Mother Elh(_abeth , which wicre 
 ancient people fullofDayes, who were cleerly dead in theflerfily 
 fperme or feede ; where the ability of Man was cleerly gone: The 
 kcili c.f Zachary znd ElJiabeth^ was railed up through thewwvw^of 
 the Holy Ghof> out of the Paradificall Grace-Covenant in their now 
 
 <iuite vaniflied Spermatick Property, 
 
 J.. Indeed 
 
Ch. 4. h ^^^^ H^nd, IT 
 
 3. Indeed he came out of the humane Ground, but not out of hu- 
 mane aii%, for tlie Anointing in the Covenant awakened it, fo that 
 their fpcrnie, above the courfe and power of Natures owne ability 
 was unlocked : which Hoi) Gbod raifed up a feede out of the humane 
 
 fperme, and to that purpofe chofe * it in its firlt beginning. ' Th« Secd^, 
 
 4. But the anointing of/o&n was done in i>/lirie;SaIutc,wheofliee 
 came to old Elii^abeth, and the divine anointing ftirrcd in her ( un- 
 derftand in iWary J out of Chrijls Incarnation or becoming Man: 
 When ^dry full of this anointing, faluted £/;:^<i6e»/j, then the Incar- 
 nation of Cbrijl , diffufed with the anointing through the falute of 
 Mary in Jfohn in the Mothers womb : and not onely in John^ but al- 
 io in his Mother Eta:^abetby fo that fhee was full of this anointing, 
 and both the Mothers propheficd in the Spirit of this anointing. 
 
 5. And this is theBaptifmeof/a&«, when as he was anointed 
 with the Incarnation of Cfrr?/f, outofChrift, and received the Bap- 
 tlfmeoftheHolyGhoftoutof the Covenant in the Mothers womb, 
 fo that he fliould be a Ftrerumer and declarer, that the time of the A- 
 nointing, and fuUfilling of the Covenant of God , v^as at hand: that 
 Cod hadi Introduced his Covenant of the anointing of Grace , into 
 the hixniau'nyi and tliat the Covenant is become a Man : that God 
 will hence forward fliH forth his anrt»«tJug through the humanity 
 of Chrift, through an Elementary Medium or Meanes, ( that confift- 
 cth no more in^re,as in the Old Teftament, but in Love and Meek- 
 nefle of Water » fo that tBe time of Grace is at hand , wherein God ha th 
 given his anointing into the humanity. 
 
 6. And then wee fee that God there began no new Covenant, 
 but onely a New Ordinance : for John fuffered himfelfe to be Circum- 
 cifed, as alfo Chrift : John tooke the power and calling out of the Co- 
 tenant of the Circumcifion, out of the Sacrifices of fire , and by the 
 command of God brought them into the Water- Baptifme : to fignifie " • 
 that hence forward fmne fhould be drowned by the death of Chrift 
 
 in his Love and Meekneffe, and no more burne in the fire,as was done 
 by Jfrael i n the Type. 
 
 7. Moreover wee fee by Jc/m, that he did not yet baptife with 
 theforgivenefleoffinnes, but with ilepCTiMwe, viz. with the Spirit 
 of the anointing to Repentance> which foundeth through the hearts 
 of Men , and prgpsretfttAewdy for the Spirit of Chrift, which unlockr 
 
 eth the Doons of Mens hearts and foules, that after ^ him, the Kim "/ ^ Viz. John th 
 
 Gbry might enter in at thofe Opened Gates ■■, concerning which t'Sioid ^aptiff. 
 
 fayth ', Open the (rates wide for the King «f Glory j that the King ofSloryt 
 
 yiz: Chrift may enter in, Pfal.z4. 7. 9* And as John witnefleth, He bap' 
 
 tifed with water to Repentance and jforgivenejfe offmnes^ yet he is not Chriff, 
 
 hut after him cometh he that hath the fan in his band} who will baptife with 
 
 the fire of the Spirit, iMk.- 3. 16, ly* 
 
 K a 8. Alf© 
 
28 
 
 - 17;? abfolution 
 from [times. 
 
 ^ Or, Forcer. 
 Note, 
 
 Or, Thini. 
 
 'Or, Jbttfe^Iu- 
 
 all 
 8 Abfemeth sr 
 
 ffubdrafvtth. 
 
 Of the Outward ^ater-Baptifm Ch. 4. 
 
 S. Alfo wee fee in ]ehn, that he muft be the fonnc of a Prieft,who 
 were ccnverfant about Circumcifion and Sacrifices: he muftcorae 
 cut of the Law of the Covenant, aud fuifcr himfelfe to be Circumci- 
 fed, and put on the Covenant, that he might with the Spirit of the 
 Covenant and of Circumcifion, iif^m the Water Baprifme j viz: the 
 Ordinance of Grace and forgiveneffc : for fmne fhould be deftroyed 
 now no more by fire, but by Love, which God manifefted in the Co- 
 venant through Chrjft j it |_ finne J ftiould be drowned and changed 
 by Gods Meekncfle. 
 
 p. Therefore alfo, God ordained for this deftroying of finnes this 
 meanes of the Waref-Baptifme : to fignifie, that fmne Ihould be 
 drowned in the bloud of Chrift, in his Love and Grace , and that Man 
 fhould henceforth have an open Gate of Grace to God in the Leve 
 and Meeknefle, fo that now with the Repentant forrow for finnes, 
 with the <^ forfaking of finnes he may Enter through this Gate into 
 Grace. 
 
 10. And wee fee heere In Jo^, the beginner of the Water-Bap- 
 tifme, what Man is rverthy to baptife with this new Grace Covenant^ 
 viz: fuch a one,as alfo beforehand, hath been baptifedmth this Grace, 
 as ]ohn was by Chrift, who was Baptifed even in his mouicis wumb : 
 for flefh and bloud wnhsut ikk anointing oannot Baptife i for this 
 Might, ftandcth not in the <* authority of Man , but in Chrifls «* au- 
 thority. 
 
 n, AChrijiian, in whom is the anointing of Chrift, baptifeth 
 with the anointing of Chrift, for the Holy Trinity baptifeth with the 
 Grace Covenant of the anoiHtmg,wkh Chrifts Incarnation or becom- 
 ing Man, with his fuftering, death, and vidory : Now will any bap- 
 tife, they muft not onely baptife with the Hand and Water- Baptifmej 
 but alfo with the Faith of the anointing. 
 
 12. An unfaithful!, or unbelccving Baptifer? doth no more in this 
 high work of the Bapcifme ; Then the Font-ftone [ or Bafm '] doth, 
 which holdcth the water : for though he fprinklc or powre water j 
 and ufeth the words of Chrift 3 yctheEfte^eth nothing therewith, 
 but is dumb [^ or dead'] in the working, except the Covenant of 
 Chrift worketh and baptifeth : he is but meerly a Medium or means. 
 Tike a worklefle f inanimate ] ^ Subftance, that doth not it felfe work 
 together in this Covenant : but onelydoih the work, in which work 
 God worketh in refpeft of his Covenant. -^ 
 
 I?. Not fo to be underftood, as if theworke by the unworthy 
 hand were therefore wholly ^ powerleffe : no, the Covenant of God, 
 8 fevcreth not ir felfe ; for the unworthy hands fake , which is but a 
 Medium or Means : for faithfull Parents, which ftand in the anointing 
 of this Covenant, and have put on the Covenant, they have the a- 
 nointing alfo in their />^(/fi and generate Children out of the pro- 
 ^ pcrt;y 
 
Ch. 4. by Mans Hattd, 29 
 
 perty of their bodyes and foulcs : now if they be bapcifed in body 
 and foule, and have pot on the anointing of Chrift, wherefore then 
 not alfo the Em of their bodyes ? if they be the Temples of the Holy 
 Ghofti C who dwelleth in them ; ) and eate Chriftsflejh and dmkjhis bloud, 
 fs that Chriji is m them and they in Chriji ; as Chrift faych ■■, ]oh- 6. $6. 
 Wherefore then not alfo the fruit of their Bodies ? For Chrifl fjy th 
 indeed (Mattb 7. 18.) aGoodTree cannon bring forth bad fruity and a. 
 bad Tree cannot bring forth Good fruit : If the eye of thefpirit be light., then 
 is the whole body light : If the Leven be Holy, then is the whole Lump Hoht 
 Matth 6- Rotn. ii. 
 
 14. JoAn was bapcifed in the Mothers womb through tlie Spirit 
 ofChrifi out of iW<ir/w voice , asalfo liismorhcr £/z:^tfieji; and wee 
 liee cleerly, how it came to pafle > for as Elizabeth heard the Spirit of 
 Mary., the Holy Glioft moved in her, and alfo in her fruit alike 3 they 
 received the Baptifme of Chrift out of his humanity alike, the Mo- 
 ther with the Sonne : wherefore then not alfo nove at prefent, in holy 
 Parents, in whom the anointing is, For fuch as the tree is , fuch is alfk 
 hs fruit : But the Covenant in the Baptifme is therefore , that every 
 one fhould themfelves with their owne will, as a particular branch on 
 the Tree, and as a life of their owne, put on the Covenant of Chrift, 
 as through the outward Medium or Meanes ordained thereunto. 
 
 1$. Not to underfland ithat achildeof honeft anointed Parents, 
 which hath attained life, though it dye before the Baptifme, that it is 
 not in the anointing of Chrifl > It hath indeed put on the anointing 
 of its Parents, for it is exifled outof their fubftance, out of their fiap • 
 »f/e^ foules and bodies fubftance, and onely needeth, if it liverh, to 
 enter into the Image of the vifible Covenant, as a life of its owne j 
 and with its will give it felfe up into that which it inherireth from 
 its Parents: But feeing a childe «nrfer/?Wej)& not this, therefore the 
 Parents doe it with their Faithjand every one of thofc thatare called 
 to that work, viz; the'' Wztwe/fw or God- fathers and God-mothersj h p i, 
 who in their faiths-defire with their Prayer ' recommend the childe ^ ^rnen 
 to the Covenant of Chriit, and prefent it in the Covenant of Chrift ; ^^'tr 
 to the Holy Trinity, and defire the Covenant to be upon this y^W^^^ °'^ 
 Childe. deliver over, 
 
 16. All thefe, both the Parents and ftandersby: viz: the faith- 
 full Baptifer and Witnelfes, work? with their faith in the property of 
 the Childe , and reach out to it with their faith the Covenant of 
 Chrift: for the will of their Faith, taketh the Childcs will being 
 vcithout underftanding,into their faiths defire,and fo beare the childes 
 will in their will, with their anointing into the Covenant of ChrifY, 
 viz: before the Holy Trinity. 
 
 17. When the Baptifer fprinkleth or powreth the water upon the 
 Childe, then is his faith together in the water , and faftneth it felfe 
 
 in> 
 
go Of the Ontvoard Wakr-Baptifme Ch.4, 
 
 in thewflr^jofChrift, who fayth i Mauh 28. ip. Goe hence into all 
 the world, Baptifing all Nations, in the Natre of the Father, Sonne, and Ho- 
 ly GhoJ} : Upon Chrfts corr.mutid they Baptife Men, the Baptifer Bap- 
 tifeth with the Hard ,and -vith Faith : and the Parents together with 
 the Wirnefles , biptife with their Faiths defire , with the anointed 
 voill : they infiife it into Chrifts Covenant ; and Chrift infofech him- 
 felfe therein, with his Bloud, Death, and Viftory.viz: with the vifto- 
 ry of his Death : and kindlech the faiths- £« of the Cliilde , with his 
 love fire. 
 ^^ , , * 18. Thus the Graine of Muftardfeed of thelove-fire, foweth re 
 mtcher,bm- f^jf^ |^ ^^ ^^^ Childes Soules and Bodies £w, as a Glimmering * Mo- 
 aery or tm- jher of Divine Love : which Mother afterwards, when the childc 
 *^' getceth underftanding of its owtte ^ is more kindled through Faith, 
 
 Repentance and Prayer, andbccometh a high fhining Light: and 
 when afterwards the Mouth of Faith eateth Chrifts fiefli and drinkg^ 
 hit bbudy then this holy Mother love-fircj atteineth holy Oylc to the 
 burning ofits Life. 
 
 19. With the Baptifme is implanted the humanity of Chrift ac- 
 cording to the huly Love-water, viz: the Water of Eternall Life, in 
 which water the holy fire may burne : and with the Supper is parti- 
 cipated the Holy Tinfturc in the bloud and flcfti of Chrift, viz: the 
 true Love- fire burning, a fpirituall Anointing Oyle out of the divine fire 
 and Lightjwhich the water of Love kindleth,viz:the Baptifme- Covc- 
 
 Note* "^""^ '• ^"^ though a Childe be borne of Hefy Parents, and in the 
 
 Mothers womb be cleerely in this Covenant, yet it ought alfo to put 
 on this Covenant in ks orPne felfefubjijling perfon, in its owne lifes 
 will : for this Caufe, that in the flefti , Sinne and nncleannefle is to- 
 gether propagated and inherited,and therefore fhould it fclfe put on 
 this Covenant : for it ought andmuft itfelfewith the Covenant of 
 Grace breaks the head of the Serpent in the flefh^and therefore it ought 
 alfo it felfe to put on Chrift with his viftory:For Chrift now offereth 
 himfelfe, to it felfe, it ought therefore in its owne perfon to receive 
 him with its owne will, and give its ornie will up to him. 
 
 20. For the Baptifme is nothing elfe but a marriage or Contrad 
 1 Text, iuf: ^'^^ God ' in Chrifts bloud and Death, wherein Chrift bindethhim- 
 
 upon. '^'fc fo ^^" ^'^'^ '^'S victory and RcfurreAion , and placeth Man 
 
 therein : And Man in the Baptifme giveth up his Adamicail averfe 
 will to the Death of Chrifi, ir\d defireth to dye to his owne will in the 
 Death of Chrift, and to rife againe through Chrifts Refurreftion out 
 of Chrifts Death, with, and in Chrift, to a neve wilhand to live and to 
 will with Chrift : For wee are through the Baptifhie with Chrifts 
 viftory, planted anew in the Word of Ood : for Man is the Ootfpoken 
 Imaged Word of God,which hath brought his will in Adam from the 
 fpeaking of Gotl into an owne will and fpeaking, and Is become trea- 
 cherous 
 
Ch.4* by Mans Hand, 3 1 
 
 cherous to the Word of God : and witli the BaptKme the Imaged 
 Word promifeth and wco?;pordf«A it ftlfe againe with the Erernall 
 Speaking of God, that it will fpeake and will according to God : viz.: 
 Gods righteoufnejfi andtrmh. 
 
 2 1. The Baptifmc is an Oath wliich Man fwearech ■" to God, wlien m /„ 5,- ;„^^ 
 he renounceth the Devil! and his Kingdome, and giveth up himfclfe 
 
 CO God for his proper owne ? viz: for a Temple of God : And chough a 
 child^r underftandech not this: yet the Baptirer> as alfo the Parents 
 and Witnefltsy/jOMWunderftjnd it,and introduce thei-r faith into the 
 childeswilU and fo with their introduced will in the childes wiH, 
 together plunge or finke themfelvcs downe with this oath into Gods 
 Covenant through the Word ofChr id upon his command in the Wa- 
 ter- Bapcifme". and apprehend the Command of Chrift in themfelves, 
 viz: in their Faith , ^ni fo in their underjianding enter into the Cove- 
 nant with the childes " not-underftanding -, and in theftead, and ^ Or,Jgnarttnce, 
 with the will of the childe,in their will make fuch a promifc to God: 
 forth'sthe Parents m^iy and ought efpecially to doe : feeing the 
 childe is fprung up out of their life and fubftance, as the branch out 
 of the Stock, ° fo they have alfo power y to comprehend the will of the ^ Tbstf^ 
 childe in the will of their Faith, and with the will of the chiideta 
 give up and binde or unite ?runto God. 
 
 22. Moreover the Baptifer hath this in his power , who upon the 
 Command of Chrift ftandeth there in Chrifts ftead , and bringeth in 
 his Mouth the Command of Chi ift, and baptifcth with his hand upon 
 the command of Chrift: fuch a one, fhould be the Anointed of Chrift, 
 and enter into that worke through the Doore ofChriji, or he is but as a 
 piece of wood, or clod of earth , ftanding by as an Earthly Medium, 
 and himfelfe doth n5tbaptife together with his Faith, butisonely an 
 outward Inftrument of the Covenant,as the Axe wherewith the Car- 
 penter heweth : though indeed he is not altogether as the Axe that 
 cutteth, butasthefc^nd that holdeth the Axe: he neither cucretli 
 nor coworketh in the work of the Spiiit , but is onely the outward 
 Inflrument, and dothonely an outward thing :Hee reacherh not he 
 Covenant, but onely the Water* and bringeth a dead word in his life, 
 but the office of Chrift is in the command. 
 
 25. The living Word in the Covenant which there baptifcth, hath 
 not itsoriginall out of the power of the wicked mouth, but out of the 
 Command in the Covenant : The wicked Mouth bringeth the outward 
 litter all "W ox A, as a Minifter thereof, but tlie Covenant bringeth the 
 I./t;/n^ Word in Power : If the Parents and Witocfles be faithfu 1, 
 they reach forth the childe with their Faith to the Covenant, and 
 the wicked Baptifer with his Mouth and Hand is but an Inftrnmcnt 
 toit, in that manner and way, as a Clock ftriketh and foundcth, and 
 yet hath no likj but giveih. nocic* and undcrftaodiiig to the Living 
 
 whaq 
 
2 2 Of the Outre ard Water 'Baptif me Ch.4; 
 
 what it meaneth : or as a wicked Man in a (hew of Holineffe, nameth 
 and acknowledgeth the Holy Name of God before a Holy perfon, 
 where inftantly the Holy Name of God is thereby ftirred and be- 
 comcth working in the Heart of the Holy Man that hearech ir, and 
 yet the Hypocrite in his knowledge nehber underftandeth it nor find- 
 cth it ', and this ftirring of the good Heart doth not proceed out of 
 the wicked Mouth, and enter intd the Holy Heartj but it proceedeth 
 out of the Niime of God. 
 
 24. Thus alfo the Holy Name baptifeth by the wick§d Baptifer, 
 and not the evill Mouth, but he muft be an Inftrument, that pro- 
 nounceththe Holy Name,which worketh not from his pronouncing, 
 but from the li am e and Covenant, through the feithfull Parents and 
 
 N&te* Witnefles introduAion of their Faith : For the Covenant is it felfe* 
 Faith [ or Beleeving ] vix: Oods Word and Mouth : The Covenant bap- 
 tifeth them all, that give themfelves up into it, whether worthily or 
 unworthily , whether the Faith of the Boptifer and of the Parents 
 and Witnefles be there or not , but with great diJterence , as the 
 Scripture faith ; With the Hoi) thou an Holy, and with the Perverfe thcu 
 artperverfe, Pfal. 18. 26. AKo^fuch as the People are , fuch aO d they 
 have : and as S- Paul faith of the Supper ; therefore they received it ta 
 Judgement, becaufe they dijiingwjh not the Lords body, 
 
 25. For where Gods Love is prefent , there his wrath is alfo pre- 
 fent : where Light is, there is alfo Fire : The Ens of Faith prefleth 
 onely through the Fire forth into Light : The Covenant ftandeth 
 firme, the childe is baptifed with the Covenant, the Covenant re- 
 ceiveth it, although there were onely a wicked Baptifer, and alfo fuch 
 Witnefles without Faith : But as the Mouth is , fuch is alfo the food 
 in the Mouth, as the Lord faith by the Prophet h Wherefore doth the 
 
 V Nurture or "^'^^^d take my Covenant into his Mouth, and hateth p to be reformed / 
 
 chaliifement. P^al. $0. 16, 17. Menjhouldnot mifufe the Name of God, for the Lord will 
 
 ' not leave him mpunilhed that mifufetb it. Dent. $.^. Hee will mtcaft the 
 
 Pearle before Swine, Matth. 7. 5. The wicked Man that draweth mere to 
 
 his Covenant, is to God in his Covenant a Good favour to the Condemnation' 
 
 of Death, and the Holy is a good favour to life, 1 Cor. 2. i $, 1 5. 
 
 26. What elfe can be, if there are Evill Parents without Faithj 
 but that they alfo beget wicked children, for as the ftock is, fo aifo is 
 the fruit : And now if they convert not, and through true earneft 
 Repentance and Prayer,/m:orpi5r4fe their fruit to Chrifl:,and fend them 
 with faith to this Covenant,but indeed invite fuch wicked Witnefles 
 or Goffips, without Faith thereunto , and there be alfo a wicked 
 Baptifer, who fhall baptife heere ? Shall the Love of God in the Co- 
 venant of Grace baptife ? May Ic not be as S' Paul faych of the Sup- 
 per j that the wicked receive it unto Judgement ? Now if a Man make a 
 mock of the Covenant) how will Gods Gbry appeare among the 
 
 Scorners ? 
 
Chap4' h ^^^^ Band, 55 
 
 Scorncrs ? there ic is rightly fayd \ With the H9ly thou m hly^ttnd with 
 theperverfe thou art perverfe : If the feede be '^ badithough a Man cafl: ** O'j P^^f^- 
 it into good Ground, yet there groweth bad fruit fronnic, foric 
 draweth from the good Ground, an Ens of its owne lik^ne(fe to it 
 ftlfe. 
 
 27. How then may it goe there, where a childe fpringeth from 
 Parcn(S that are ^H/tc wicked, and alfo wicked Witnefltsaie onely 
 called to it, which ftand there onely for ftate and pvide, or for hu- 
 mane favour, which arczUo for fucbcaufes called to ic, whereas there 
 is no Faith nor Good ivill, much Icfle an Earneft Prayer, but onely an 
 Earthly Lucifer ftandeth before the Covenant of Chnfl:, and the Bap- 
 tifer is alfo a dead perjon : who awakeneth heere the Hdy Covenant ? 
 As the Faith is that moveth or ftirreth the Covenanc,fuch is alio the 
 Manifcftation of the Covenant, and fo is alfo the Baptifme. 
 
 28. Chrift fay th j Suffer little children to come unto mee , for offucb is 
 the Kingdome of God , Matth. lo. 14. Chap. ip. 13. but he meaneth 
 children! not Wolves and Beafts : Hee biddeth them to come to him, 
 and Not to bring them to him in the Devills pi ide and ftace, with ftace- 
 ly high-minded falfeunfaithfuU People, which doc but defpife the 
 humility of Chrift, and fcorne Love j it muft be in Earneji if a Man 
 will enter through the Wrath of God into Love. 
 
 2$. Rcafon fayth thus ; What is it to the childe, that it is begotten 
 of jvic^erf Parents, and is brought by Evitl People to the 
 Covenant of Chrift ? 
 
 Anfwer : Yes indeede, what is it to God, who m^lleth not the Death 
 of a Sinner i that wicked Parents beget wicked children j andtiiaca 
 Man doth but fcorne his Covenant of Grace : fhall he therefore cafl 
 the Pearle before Swine? The Parents indeed know very wc 11, that 
 God fayth ■, Hee rcillpunijb thefinne of the Parents on the Children unto 
 the third and fourth Generation , Dcut. 5. 9. Shall he then powre his 
 Love into their wicked Wills, when as indeed they doe not defire the 
 Love, nor is there an)' Earneftnefie there , but meetly the perfor- 
 mance of a Culiome, and they doe it onely with an hypociiticall /hew 
 Vithout Earneftnefie, and withill make ufe oi fuch people about ir, 
 which doe but (come the fimplicity ofchrijl with their Piide. 
 
 go To be convtrfant with the Teftaments and Covenant of 
 Chrift and to make ufe of them, will require great Earneflnelie. not 
 onely in yfcew but mpov?er : For the Covenant of God in Chnfl is 
 made through his bloud and Death, and to that End , that whofoe- 
 ver will partake of this Covenant and Teftamencs.ftiould convert v^iib 
 J!>i< wi// and enter into Repentance , and dye to the Inherited lalle 
 •Luft in the Covenant, through Claifts Death , and be New borne out 
 of the Covenant of thefe TeftamWis. 
 
 21. For the Baptifme confifteth not alone in Water , but in the 
 
 L Word 
 
34 OftheOnlwardV/ater-Baptifme Ch.4, 
 
 Word of God, and in the Faith : The water is but a xVerf/Hm, where- 
 in die Word of God and the Faith , takech hold and worketh j and 
 without the Word of God and Faith there is no Baptifme •, the faith 
 of Man muft take hold on the promifcd Word, ar.d in the Water 
 thefe two, viz: the Faith and the Word of God bring themfelves in- 
 Or, fjfence. to one ^ fubftance, and that fpirituall fubftance is the Baptifme , which 
 is underftood under Water : Now if there be no Faith at this work } , 
 then is the Word without Human; Subftance,only in it felfe accord- 
 ing to and in the Covenant, and that bapcifeth Man according to the 
 Mans Property, but Faith in the Grace apprehendeth the Grace in 
 the Covenant and Word, and bringeth h felfe with the Covenant mo 
 the Water •, and fo then the Word of God and the Faidi and the 
 Water ba^tife alrke. 
 
 5 2. For the outward Elementary water is noi the Gronnd of the 
 Baptifme -, but the fpirituall Water , which is united and tyed with 
 the Word in the Covenant, and wirh the Faith:for t^e M^or^ powreth 
 text. Em. it felfe forth in aWater-fource of Life in ''great Meeknetfe and Love, 
 and the Falih taketh hold of this promifed Word of Grace in the 
 Covenant : This Grace in the fpirituall water,comprehendeth it felfe 
 v/ith the Elementary waten after the manner as the Invifible vsrorld 
 hath made it felfe vilible with this worlds fubftance, viz: with the 
 Elements : and as the Invifible Word of God worketh by thtiviftble, 
 and as the vifible fubftance of the Elements ftiall againe goe into the 
 Invifible: Thus alfo in the Baptifme- Covenant , the Invifible Ele- 
 ment, viz: the heavenly fubftance uniteth it felfe with the vilible Ele- 
 ments of ^f«^J body : viz; the fubftance of Eternity with the fub- 
 ftance of Time : the Eternal! Speaking Word of Divine Love with 
 Or, Formed, the Oatfpoken f Imaged Word of the Humanity. 
 
 33. For the Pure Element, according toth^ holy fpirituall World, 
 out. of which the foure Elements are fprung forth , i; that which 
 baptifcch i/jrow^/j the foure Elements of Mans Body: The true Man 
 created in Aid//i, which /?ic^er^ in the GroIIe husk of the foare Ele- 
 ments, that is baptifed to Eternall Life, for the Pure Element foak- 
 eth or InfAfeth it felfe againe into tJie vaniftied Image of Man, which 
 Image was out of the Pure Element, but vaniftied in Adam , And to 
 ' Otjnjfimed. that End God hath " ordained bis Ccvcmm in the Water Baptifme : 
 and there belongeth now Faith to it , and Repentance to this Recei- 
 ving : for Repentance is an unlocking or ftirring-of the hidden ffiut 
 upthingsof Man , whereby the Inward Spiritual! defire, riz: the 
 Spirituall Mouth to fuch Receiving, is opened : and Faith is the 
 Opened Mouth which taketh in the Holy Element. 
 
 54- Aud although a childe witjmt underftanding cannot doe this, 
 yet tiiofe with their Faith fiioulcWffe it,who baptife, and the reji that 
 me prefent at the Baptifme, fos their Fa^th mnfl comprehend it felfe 
 
 in 
 
Ch. 4. by Mans Hand. 55 
 
 in thechildcsvvill, for thechildehach not yet a willing, neidicr ta 
 Good nor Evilljbut their Faith coniprehenderh it felfc in the childes 
 Life, viz: in Soule^ Spirit : which may well be , being all fmles, 
 have their originall from One , and fo they are in tlK Centre, one 
 onely Ground, v^in the Word of God,outof which the Soule hath 
 taken its origina|(pid wherein they a/Zftand together in the Ground, 
 for rhis Comprehending in |^ the childe J is nothing elfe , buc to in- 
 rrodnce their hve-n-Ul into the childe : and although a Man cannot 
 doe that in his owne pstver and Might, yet if the will of Man compre- 
 hendethicfelfe in Oroc/jWorrf and Promife, and taketh hold of the 
 Promifed Crrdce, together with the command that weefhoulddoe 
 this thing, then is the Poffibility there : For the Promifed Word gi- 
 veth and worketh the ability in Mans Will , and giveih the Deed : 
 Gods will taketh Mans will refigned up to him, and doth it through 
 his Might with Mans will. 
 
 55. Therefore fay I, it is a dangerous thing , tobaptife children 
 without the Faith of the Parents, and of them that Baptife, and the 
 reft that are prefent to the work: The Scripture fayth , Heb.\\.6. 
 Wkhont Faith it is impojfible to pleafe Oed: But this Faith is not a Hifto- 
 ry or Knowledge, that a Man onely give afent to it, and beleeve that 
 it is Gods work : No, it is an Earnefl:, delirefull co-working, apreffing 
 in tathe Promifed Grace, an Earneft confidcration of our inherited 
 iinne, and of the Great earneftnefle of God,and how he through this 
 Grace-Covenant receiveth us againe as children, and powreth his 
 Grace into us with this work.. 
 
 5(5. Thofe that are /^f/entHiould with Great humility and -'in- x 7- • 
 verfion to God, with Earneft prayer, apply thenifelves to this Cove- g" T'"^ "^ * 
 nantj and well confider, what they there purpofeto doe, for they 
 ftandeven before the Covenant of the Holy Trinity, before Gods 
 open Face, and have to deale with God and Man , and fiiould well 
 imprint in them the bitter fuft'erings, anddyingof Jefus Chrift : into 
 which a childe is baptifed, of which they are cs-workjng Witnefles ac- 
 cording to the Faith : and not ftand before this Covenanr, as a 
 Whore before a Olaffe, with proud Hearts , as if it were a worldly ho- 
 nour which a Man fhould make ufe of, about it : fuch People which 
 have no underfbnding and Faith towards it, and onely come to it 
 with proud hearts, are not >' profitable to rhis Covenant, but 2 bin- > Or Further' 
 derance, they hinder others , who Gape upon the Pride and bravery, ance, 
 and therewithal! forget the Earneftnefle. 
 
 37, And although the Baptifme m^jr 6e performed without fuch 
 Perfons, through the Parents and the Baprifers EarneftntQe and 
 prayer -, yet the Chriftian Cfewrf^ hath fo ordained, that living Wit- 
 nejfes fhould be prefent, which with their prayer attend this Earneft- 
 nefle, and it was well ordained •• but it is come to fuch a Mifufe that 
 
 L 2 it 
 
^S Of the Outward Water-Ba^tifme &c, Ch. 4. 
 
 k were man^ xmti ht\w that /l<cfc children of Infidelity were not pre- 
 fcnt : for, the Devill belongeth not to this work J Now if the Devill 
 have tht chiefe Dominion in a Man , wliat is tUh fuch a Man profi- 
 table at ic ? As is mentioned before j The Funt-ftone or Bafon, and 
 the unfaithfull StanJer-by is one as good as the odier , but that the 
 Proud Man is a h'nderance to others. . Jfif 
 
 58. The Baptifme is a/ki/^d/it/W/ working, not a meere figne or 
 ' OTypgnifica- ^- fymbole of the Tcftament of Chrifl : The Holy Ghoft baptifetb the 
 ihn. Souk and the Sfhh, from Chrifts blond and Death, with his viftory : 
 
 and the Holy Element of the fpirirnall Water baptifeth the Body of 
 the foure Elements to the Rcfurreftion of the Dtad , and bapciCeth 
 the Serpents Em, and awakened introduced Poyfon to dye,l or for 
 Dead "J . 
 
 39. It is a fubftantlall workii g Infufion of the Covenant of God : 
 therefore if the Infant baptifed fhculd worthily receive it,there muft 
 
 Note. be Earntftnelfe : A Cbriftian, who is a Chriftian in Chrift , in whom 
 ^ Text. Ift- Ch; ift worketh, liveth, and * dwelleth, be fhould Baptife ifor he mufl 
 enter into this SbeepfoIJby the Doore of Chrift : viz: through Chrifts Spi- 
 rit, and not climbe up o:be>i»bere , elj'e he is a Theefe and a Munherer^ and 
 
 Note, cemeth onely thxt he mxy robbe and (ieale the honour of Chrift, and de- 
 ceive ^'en, he fhonld be A true Shepheardandnot a hireling : Hcerc a- 
 vjiieth nobablingand makingafhew, bur there muft be Earneft- 
 nefie, for it is an Earneftnelfe with God : All Jangling and difputatiot> 
 about th's work, is an unprofiable thing , and moreover hurtful!^ 
 Men fhould hy hould of it with Earneftneffe , and foUorv the Com- 
 mand of Chril>, and beleeve what Chrift bath fayd. 
 
 40. There belongeth no more to this worl?, but Faith and Wa- 
 ter, and Earncft Prayer in true Repentance, with fuch a Will, that 
 one Man would heJpe to rcleafe another from Death, the Devill and 
 Hell, and ( help) to introduce him with himfelfe into the K ngdome 
 of God : that is the whole procefle that belongeth heereunto : Every 
 
 N^tc, one that is a true Chr'^^iianin Chrift, is worthy to be a Standerbyand 
 prefenr at this work : bur he that is not fuch a nne,is unwtrthy, whe- 
 ther he be Bsptifer or Standerby^ one at well as the other, there is no re- 
 fpe^ ofPerfons vcith God ; In Chrift wee are ONE, Hee is the Stock-, vee 
 are the Branches : Hee worketh his work through his fellow Members, 
 as theStockof theT ee generatcth itsfrui: through its Twiggs and 
 Branches : The Stock ufeth no ftrange Tree for itsTwlgges , fo alfo 
 Chrift onely ufcth /;// Members to his work of his fruit. 
 
 The End of this firjl lit fie Booke 
 Concerning 
 The Holy 'Baptifme. 
 
The Second ^ooke. 
 
 Concerning 
 
 The Holy Sup|3er 
 
 of our Lord Jefus Chrift; 
 
 What kinde of Participation it is, 
 and how that is to be underftood. 
 
 Alfo concerning the Contention of the Learn- 
 ed about Chrifts Cup : what they doc about it, 
 • . alfo what is to be held concerning it. 
 
 Wherein IBahel/^ the Great City upon Ear:h, 
 
 with her forme and Wonders, together with the 
 
 Antichrift, ilandeth quite naked and manifcfr. 
 
 To the Comfort of the (imple Children of Jefus 
 
 Chrift, and to the building up of the true Chr'ftian 
 
 Religion , in this confuftd troublefome Time. 
 
 Ml very Earnefily and Jincerely difcovered from ths 
 kfJowkdge of the Great Myfiery, 
 
 LONDON; 
 Printed by M. s. and are to be fold by H. B. 
 at the Caftic in Cornhill. i 6 5 2. 
 
I C O Fv. II. 28. 
 
 Let d Man Examine himfelfe ^ and fo let him 
 Ecitc of this Tread and Drinl^ of this Cup, 
 
An Intimation cr fnrnudtion 
 to the Reader. 
 
 Hough indeed ihecredive and fear cb fub- 
 limeJy and Deepe^ and fit it downe very 
 cleerely , yet the Reader r/iufi be told thi'/s 
 ' much ^ that vptthmit //je Spirit of God^ 
 it will he a. My fiery to him ^ and net apprchen-. 
 ded. 
 
 Therefore kt every 'otje lookc ivell to it ^ what 
 he judgeth , that he fall not into the Judgement of 
 ^od^ and be captivated by his owne Turba, and 
 that his eivne Keafon difira^ him 5 this I fay ^ 
 meaning voell ^ and give it to the Re adei' to Ponder 
 [ in hrs Minde "] . 
 
 Jacob B e h m of 0/^ Seidmberg, 
 
The Contents of the Chapters in this 
 Second little Booke^ Concerning the 
 Holy Supper of Jefus Chrift. 
 
 1. ^^F the Ground of the Old Teftament, how 
 \^ this Teftaraent was ckerly in the Type among 
 
 the Jtwes, 
 
 2, Of the Supper of the New Tcftaraent , how the 
 Type is come into Ejjence [ or Subftance ] . 
 
 5. Hovi the Vifciples did eatc and drinke theflefti and 
 bloud of Chrift. 
 
 4. Of the </i^ere«ce in the Participation of it 5 what the 
 wicked receive with this Tcftament : and how a Man 
 (hould fo prepare himfclfe, that he may be truly 
 worthy. 
 
 5. Qf the Contention and 5fri/e in the high Schooles 
 or Univcrlitiesj about Chrifts Tcftaraents : how that 
 Strife that hath filled the face of the Earth, is a vaine 
 and very hurtfull thing , and arifeth in the Anger of 
 God, from the Devills defire and will , whereby all 
 brotherly Love and unity is deftroyed , the highly 
 pretiousNameof GOD blafphemed, and the Holy 
 GHOST in his Divine Wonders is Judged and 
 defpifed by Reafon, 
 
 The fir B 
 
Ch.i. 4^ 
 
 7he Firfi Chapter. 
 
 Of the Ground of the Old Teftament ^ how 
 this Teftament was cleerly in the 7y^e 
 among the 'jevpes. 
 
 Hen God fcnt Mcfes to Pharae , and commanded him, 
 to let the Children oijfraelgoe into the WildernelTe 
 and facrifice to him, and Pbarao would not doe it, 
 (hen God fent great Plagues and punifhments upon 
 him ; and laftly, the * deftroying Angel, vthich (lew all a Stijling' 
 
 y ihefirfi-borne in Egypt ; and there he commanded ]f 
 
 rael the Pajfeover^ or to flay and eate the Pafchal-Lamb , viz: a Lamb 
 ofayeare oldy and befprinkje the Dooref and upper Poa^s with the Bloud 
 thereof f that the flaying anger jlieuld there ^paffe over, and kill none inihe ^ Pajfe.ty. 
 Hmfe i Exod. 2. 12. 
 
 2 . Which was a Type of the New Teftament, [ fhcwing ^ how the 
 Poafts and Doores of our Life fhould be fprinckled with the Blo'id of 
 the Lamb Chrid^ that Gods Anger in foule and body may roc fwal- 
 Jow us up into his wrath : And as they mufl Eate up that Lamb vchnlly or 
 quite and leave nothing over, fo would rhc Lamb Chrifl, give himfelfc in 
 his Tcftjment wholly for food to his Cbriftendome, and not divided ', 
 and would hcfp inkle the Poafts of our Life with his Bloud of Love, 
 that the deftioying Angel in Gods Anger m.ight not take hold of us 
 and flay us. 
 
 g. Alfo wee have an Image or fimil'tude thereof in theVnleavened 
 Cak§5, which they mufl Bctk^ andEate, [ fhejving "] that they fliou'.d 
 through this Pafchal La.i.bs Figure, which fignified Chrift, be a i\/i^«? 
 and fwfct •" Lump, when they mould eate the right Pafchal-Lamb c Dcwe^ 
 Chrift, in hisTtftaraenc : allw'iichwjs a Figure of the New.Rege- 
 jitration : f fignifying ] how the fame fhould be borne through r/;.' 
 right Pafchal- Lan.b Chrifl^ i Cor. 5. 7. and how the fame ( N.^w 
 Birth ) would Eate the fv^eet food of the Divine Grace. 
 
 4. This is a Powerfull Figure of the terrible Fall in Adan, and 
 then in the New Birth or Regeneration In Chriji, for in Adam the frfi 
 Bm/j, viz: the ftrft Angelical! Life, was Qaine by Gods Anger, and by 
 the Grace- Covenant in Chrifl, was the fame brought back againe, and 
 fpoken r or infpired 3 into Adam and Eve : thus now the Spirit of 
 God fignifieth by this figure of M^fes in ^gypt, how that fame infpo- 
 ken Grace fhould be ft!lfTlle.d vnth heavenly and divine Subflince, a Smeared or 
 alfo how Man fhould be ^ marked and fprinckled by that Mark, viz: ftreaked 
 
 M- by 
 
45 
 
 ' Kekafed or 
 
 re^ emrled. 
 
 ^Levic 8- 14, 
 
 1^,20, 2,1. 
 ^Sacrifice. 
 
 8 Clenfed it 
 fromfmne. 
 
 *Xrt/it. 8.10. 
 H.12. 
 
 Ihe Ground of the Old tejlamenf : Ch.r. 
 
 by the hloud of the Lamb of God : and how God would give him 
 the (ubftancc of his fweet Love for food, whereby the Natuiall foul- 
 ilh fi.e- Life fhould Le aga ne quickened, and atrainc a Divine Ens in 
 itsLifes-Eflence, and thereby be tranfmuted and changed againe 
 into the AngeHcall Image, 
 
 $. Alfo wee fee this Image "ry dtexly in the Sacrifices of Ifrae! .' 
 Uowtheytrujljlayandfiaifce I'-'i)]! and burne the Fat : For when God 
 gave the La,v ro Myet, that Ijrael fhould 1 ve in full obedience in the 
 Covenant of this LavV) then he gave himalfo the figure, [ (hewing ] 
 how. this Law fhould be fu'lnl.edj and how Man fhould be ^ attoncd 
 from Sinne.and the Angci o' God : as wee n;ay cleerly fee thiSjin the 
 ■•'third Book of J/?/e; in the Eighth Chapter, where the Image of the 
 recoj'.ciliation or.atconement ftandeth. 
 
 Wh 
 
 ere jc 
 
 ftandech thus- 
 
 ^ And Mofes cauj^d an Heifer to be brought for a Sinne'Ofering^ and Aii- 
 ron ni-h his Sonnes lajd their hands upon his head : there it rvis flaine., and 
 Mofes took^ the bkud , and wi.h hisfngerput it round about upon the homes 
 of the Altar, and s c'enfed the Abar and povored out the bloud at thefoott 
 of the Altar, and fanBified it , jo that he made an attonement on it : And 
 teeke all ihefatt wpon the Inwards-, and the Kail upsn the Liver, and the mj 
 Kidneyes with the fat t on them.and burned it upon the Altar : But the Heifer 
 with his hide, flejb , and dung , be burnt with fire rvithont the Hoji , as the 
 Lord had commanded him : And brought a Weather or Ram for a Burnt Sa- 
 crifice i and Aaron with his Scnnes layd their hands upon hit bead, and it was 
 jlaine there : And Mofes fprinckjed the Bkud round about upon the Altar ^ 
 and clave the Ram in pieces, and burnt the head , the piecei and the Rump : 
 and wafljed the Inwards and the leggs with water, and fo burnt the whole 
 Ram upon tlie Altar ; this was a burnt facrifice for a fweet favour , ajire to 
 the Lo)d as the Lord had commanded him, Leviticus 8. 14, 15, i6j 1 7, 
 18, 1?, 20, 21. 
 
 6. This is a true figure of the Sacrifice o(Cbrift with our ajfumed Ax- 
 manity:how he hath ottered our humanity, through rhe f crifice of his 
 body, to the Anger cf God, and how God in this facrifice,hath fmeic 
 his frt'eeclove in the Humanity of Chrift , andrfcoBci/e</h-.s wrath m 
 the fire. 
 
 7. Tfie Figure of Chrift ftandcth thus. 
 
 *iVhen Mofes ffmid mak? this facrifice , he look? firfl tke anointing Oyle, 
 and anointed the ^ dwelling place, and all that was therein , and fanned it, 
 and fprinckled therewith fea^'en times upon the Altar , and anointed the Al- 
 tar ^ tmd all its implements, the Lover vfuh itt foote, f^ that it wasfan^ified v 
 
Ch. I . Jljevping how this Tejlamcnt was in the T^ypt, 
 
 andpowred the anolniing Oj/le upon Aarons Heady at\J anmted him, fo tha he 
 was fanBified, 
 
 Afofes ftandeth heere in the figure of God, and Aaron ftjndcth m 
 the figure of CferT^ according to our Humani(y,and tlic //fi/fr ftand- 
 eth in the ftgaie o! tht earthly, pedfhed Adam., according lohisBca- 
 ftiall property ; and the Aam ftandeth in the fignrc of the true Min 
 created in Adam \_ ftiewing ] how the fame ftiould be offered up to 
 God againe in the humanity of Chrift : Mo^es anointed Aaron., that is, 
 God anointed our Humanity in Chrift with his higheft Love, viz: 
 with the fubjlamiall Wjfdome ^ and Divine (ubftance in the Name 
 
 Jesus. 
 
 8. And that is it, that Mofes firft anointed the Tabernacle, which 
 fignifieth the Bodr of il/47, in which GOD became MAN, antl 
 therefore the Angel called her the Blejfed among all rvotnen yLuk J. 28. 
 For God firft fanftified the Tabernacle , and fprinckied with his a- 
 nointingoyle of Love upon all the feaven properties of the Narurall 
 Lif%: which life in the humanity of Chrift, the Altar ofAfyfes figu'fi- 
 edj which God anointed, when ] E S U S afliimed Mans Life : The 
 Laver with its foote fignifieth : How God hath anointed the humane 
 Hand or defire in the humanity of Chrift, with which he fhould doe 
 wonders : The anointed Head o( Aaron fignifieth, how the humaniry 
 of Chrift, viz: our humane Science, fhould be ano"nted with the Holy 
 Ghoft. 
 
 9. This, God fet forth by Mofes m the J)pe ; for when Mifes had 
 anointed^djontogerher with the Tabernacle and the fonnesof/li- 
 roHy and eftabl fhed the whole b:]i fines •> then he caufed a Heifef to 
 be brought for a finne-oftering : which Heifer fignified the Grofle 
 Earthly Man impreffed through Adams Luft : On this Heifer niuft A.t- 
 ron and his fonnes lay thtir hmds iipon bis head, which (ignifierh, 
 howGoc/inChrift, and thru rhe Fi7e('?/ or Pharifees would laj their 
 hinds upon our,in Chrift sHumed, Mortall humanity and flay that is put 
 to death, our humaniry according to this V/orlds Sub'.tance: and 
 how his humane Bloud fiiou'd he fprinckied round about on the 
 Hornts of the Holy Altar , with the finger of God , viz: as with rlie 
 laying hold of Gods Anger: and how God would thuscleanfe his 
 Altar in the Humanity ', upon which Altar, viz: the humane L//e ", 
 fhould holy Sacrifices be ottered to God againe. 
 
 io. But thit Mofes d'lii bur ne the fait of the Liver and Kidneys, 
 upon the Altar, fignifieth, that our true Adamicall Man out of the 
 LimiH of the Earth , according to its right Inward Ground , fhould 
 not be caft away, or thruft out from God, bur be kindled in the fire of 
 Gods Anger with the fire of Love , and be offered to God. As this 
 then was done in the humanity of Chrift, when he facrified o'jr hu- 
 manity to the Anger of God, but yet did introduce it with his Love 
 
 M 2 through 
 
44 7he Ground of the Old Tejiamnt: Ch. i. 
 
 through Death into i.z/?,as out of the fire there fpringcth up a cicere 
 Lights as out of the fire d) hig, a new Life, which conlifteth in power 
 and Love. 
 
 11. But that M({es did burne vohhjire the Heifer rvitb his hidejjkjl), 
 and DuTig,Tivhhout the //o/?,aiid only fprirckled che bloud of the Heitcr 
 upon the homes of the Altar, and kindled the fatr, it fignifieth, that 
 the groffc beafliall bed} of oui flefh with skin and bones,ftiall not come 
 upon Gods Alrar. and inherite the kingdome of God > but it fhall be 
 confumed wiih the Efftntiall fire of the Earth without the holy Fire of 
 God: as Mofes mufl: burne the Heifer without the Hoft, fo alfo fhould 
 and niufl:, the Groffe beaftiall Man be Lurnt up without the City of 
 God, viz: in irs owne Principle, by that fame Nature-fire : as it is 
 done before onr Eyes : But this Earthly Mans Blmd , wherein the 
 Aflrallfoulel veth, fhould be fptinckled upon the Homes of the 
 Altar: which fignifieth the right Man created in Adam out of the 
 Limw of the Earth with the ri^ht Aftruw, whofe bloud or power fhall 
 come againe a^ the Lafi Day : that fime bloud was in Chrifls huma- 
 nity, with the iiiclufion of theHeavenly bloud, fptinckled upon the 
 
 ' Note, homes of the Altar in hi&fiiffering and dying on the ' Tree of the 
 Cioffei for a figne , th^t our bloud, after a right humane manner, is 
 withChrift come upon Gods Altar, and that God in Chrift hath 
 ti erewith Marked us in the Eterna'l Heaven'y Altar. 
 
 12. But that the other bloud muft be poured at the foote of the 
 Altar, fignifieth.that our hiiraane bloud,wherein ouTcmward humane 
 life confifteth, wh ch here dyeih,is in its dying powred outct the foote 
 of the Altar > viz: into the Lfoure] Elements, and referved to the 
 bringing againe of the firft true Man, that the right life fhiU be kep- 
 at the foote of the Alcar, that is, in its owne Principle, as in Afyflerie 
 Migm in Spiritu Mundi , in the Great Myfttrie in the Spi:itof the 
 world, till God fhall purge this Alcar of the foure Elements, and 
 bring forth againe the famepwrg vertue and power of the bloud, to- 
 gether with the Elements, and bring them into the Temperature, 
 and fo then the humane bloud fhall againe come to the 5o;/i;,according 
 to the property of the Spiriiua'l World. 
 
 1?. For thiscaufc muft Mofes and Aaron in the figure powre out 
 the Heifers blond at the foote cf the Altar ; for God had not to doe 
 about the bio d of Bcafts, but he fet forth the Hg^re of M.tiis reflora- 
 tion, and fignifieth under it, that Wee Men according to the out- 
 ward GrofTe Earthly Man were but fuch Beafls, which Groffe bea- 
 ftiall property had fwallowed up the true Man into it fclfc : Thus he 
 fignifieth, how he would with his power bring againe and new Gene- 
 rate that fame inward devoured Ground : And as the power and ver- 
 tue of our Mumia , cf the oyly property fhall be kindled againe 
 through the fire of God, ai' Mofes kindled the fact 3 fo fhall the p j«- 
 
 er 
 
Ch. I . Pievp'mg how this lefiammt was in the Type, 45. 
 
 er of the iiTward Ground, liecie tven in \he time ofibU !ife^ be kincHed 
 with the Divine fire, and burne upon Gods Alrar , vdiich through 
 the VnUion or anoiiiting of the Spirit of God fh. uld he done in m : 
 Even as .'Wo/ei kindled thefatr, fo fhould alfo ihe fpirit cf Chiift 
 kindle cur Inward Ground even in thisflifcs] Time: And when this 
 ccrrcs to be done, tlien fhculd rhe Heifer, viz: the beafl-Man be 
 flaine ; that is, he Oinuld be daily Mortified ^ and with his wiT and 
 beaftiall defire be cJt forth without the Hoft of God : for he is but 
 Eartii and a Beaft, and not fit for the Kingdowe of Heaven, Joh 6. 
 
 14, Burthe il<immow lignifitth tlic t'uht anointed Man in the hu- 
 manity of Chrifl, as alfo our inward Ground, which with Chrifts a- 
 noincing in usbecometh living againe. As God through Aarons Tons, 
 viz: through the h gli Prieft , would lay the h^nd of his Anger upon 
 n, and ll y it, that our humane will might be 11 ine •, fo Hull in this 
 flaying the b'oud of this Ram, viz: the righthumaniry, hefprinckjcd 
 tvcry where upon the Alrar of God , and the tumane will fhall be 
 iplit in pieces, and quite forfake the owne will , a id the HeadiVvL'. 
 the humane fenfes or thcughts be kindled with Gods fire; Even as Mo- 
 
 '/"wkind'edtheHead of the Ram , as alfo the pieces and the Run. p, 
 fo muft alfo our humanity in Chiift, be wallied wiih the water of 
 Love,and afterwards be facrificcd upon tlie Alrar of God, viz: on the 
 TreeoftheCrolTe. 
 
 15. Note. Bucthat the Ram muf\ be kindled with fire, and be -K'A', 
 ofitxtdtotheLord, for a fweei favour to the Lord : therein L^ech the 
 
 Great Myftery : The Ram is the ri^ht Mm Created in Ada-n , wh;ch 
 Chrift, as the Word, or the power of God, took^e on him from our Ada- 
 micallHumanity, in theBody ofMir; .' and (ignificth bytlitRam, 
 that God in Chrift would thus anoint our right Adamicall Hurr:anity? 
 wiih the holy anointing Oyk} and bring it to God againc. 
 
 15. But feeing the humane will was departed from God, and had 
 brought it felfe into Earthly bcaOiall Lufl : therefore fli-: uld th's 
 Ram,viz: theHumanit5^ofcAr;/l be kindled v^ithGods fire of An- 
 ger : for the Anger of God was become manifefl in the humaniryt 
 and therefore God anointed firft the human'ty with the Spirit of his 
 IfOve in Chrifts humanity, and afterwards offered this Ram, viz: the 
 right Adaraicall humanity to the fire of God, that in the Anointing 
 of the Love-OyIe,the anger-fire might be kindled,and the ar.ger fire 
 in the anointing of the Love, viz: through the Oyle of its holy fub- 
 ftance, be cranfmutcd, and wholly turned into a Love burning. 
 
 17. For our humane fcule was become an Anger fire, v';Z; a\: En- 
 mity again(\ God, ajid tlereforc thus God reconciled it in the Love 
 of its fubfliance : That is, Gods anger in the humane 1 fe w.^s thus ■ e- 
 conciled, for Gods power fniek-or thus drew, in the fire, rhehuma::e 
 lifeagaint into the Erern^ll Word , viz: hno Gcd. Gods Ar^ger-f.^e 
 
 WJt> 
 
7 he Croutid of the Old Tefiament : Ch. i . 
 
 wjs rhe i^/oM//^ which received the humane Life againc inroir, and 
 fA'allowed up the humane averted will ino it felfe. 
 
 i3. Eur when this Great love had given up it felfe into the hu- 
 mane Life in Chrift, then was Gods Anger fire with its devouring in 
 thefoulcs fire, turned into nieere Love>viz: wholly into a Love fire : 
 and thus Veaih in the fire of Gods Anger , which holdcth the foule 
 captive wicli its IniprefTion : wherein'the foule was a darknefle , viz: 
 a dn'. ke fii e i W4i broa}^ open, and againe turned into the Light Life. 
 
 I p. And that is it , which God with this Sacrifice fets forth in a 
 T\ pej of the Comming of Chrift : for Mofes fayth : Thit rva; a fvceet 
 faumr to the Lord : Now God doth nor favour the beaftiall Life ■■, f r 
 rha. fhall not inherite the Kingdomc of God : Gods buifincs which 
 he had to doe by Mofes^ was not about the Ram and the Heifer, but 
 he kt forth the humanity under them before him : Gods Imaginati- 
 on went into the Humanity in his infpoken Grace-Covenant, viz: in 
 that infpoken Grace word of Love, which ftood as a Goale or L'mic 
 in Man, even unto Miry^w\ure it raanifefted it felfe in the Humanity; 
 Into this went Gods Imagination, and Mans Imagination went into 
 this l)pe, viz: into tht Sacrifice in the fire ' Thus went alfo the In- 
 corporated Grace- Covenant with Mans Imagination into the Sacri- 
 fice of the fire, as in;o the type [fignifying'J how Chrift fhould recon- 
 cile Gods anger in the humanity. 
 
 20. And thus was the humane will in the Type of Chrift ranfomed 
 in the fire ; fjr the Incorporated Grace- Covenant, went with the hu- 
 mane defire, in thck prayer ( which through this Sacrifice in the fire 
 preflcd into God ) together into the fire of the Sacrifice , and recon- 
 ciled ( that is, deftroyed ) the Earthly BeiiWdW prsperty ofthehu- 
 niane will, in the fire, with the Love : For with ■ he fire God formed 
 an Image before him,asa lubftancc,in ./hich fire fubftance Gods fire 
 Imaged it felfe, and reconciled the Elementary fire in Man : his E- 
 rernal! Lo\'e-fi\-c,f^voured the humane will, tlirough the incorporated 
 Grace, through thzi Medium of the firc> for Mofes had holy fire, 
 wherewith he kindled the Sacrifice. 
 
 21. Thus was the PJemeatary fire of Man reconciled in the Holy 
 Fire, and yet luuft a Beaftiall Medium, viz: Bcafts flefh , come into 
 the Holy fire of i^/o/«, feeing Man was become Beaftiall: that the 
 btaftiaU kinde be burned away in the Holy fire through the Fathers 
 anger- fire •, and that Gods Love- fire might kindle the humane foulc- 
 fiie in its introduced defire in the Sacrifice-and foGodsdef^re in the 
 Word (melt Mans defire through the fire ; for in the fire, the Beafti- 
 all vanity of Mans will,burnt away in the anger-fire : and fo then the 
 cleerc humane will, preffedinto Gods Love-fire, as d/jv^^f/di/oj/r : 
 for the incorporated Paradificall infpoken Grace, prtfied with the 
 clecre will of Man^ into God, 
 
 22. And 
 
Ch. I . flotvping hot0 this Tefiawent was in the '^j'pc. 47 
 
 2«. And that is it which Mifes fayth ; It was afacrifce ofafrveetfr- 
 votir Htite the Lord: For God defired to fmell norhi'ng rhere,l)nc oncly 
 Mans will , viz: the humane Life , which before the rimes of the 
 world, was in the V/ord of God : indeed wiihout Creorure,biic ytt v\ 
 /i«)!rer, which was inbrcarhed to rhe Created In'ace: Thar fame did 
 God fmell through the S. crilke in the Ens of Chrift.v'z: through the 
 infpoktn Grace, and reconciled the averted will through rhe Grace 
 in the Fire, fo that the humane will beca ■ e rf.'v/ne againe : and 
 brought ( I ) rhe humane Lifes fire , and ( 2 ) Gods Love fire, into 
 one fire, as into one lifes b'jrning : and that was a right Sacrifice of 
 Reconciliation; or finne-oltering, when finne was offered to the fire 
 of Gods anger to be conferred. 
 
 25. And thus a^o the beaftiall/?:')/;, which they oftered and eare 
 afterwards, was fanflified to Man : for Gods Imaginatioi in the Co- 
 venant went thereinto > therefore Mo'^es callerh it } Holy Flefl) : alfc, 
 Ho!* Bread, fuch was the Shew bread, i Sam. 2 1- 6. Matrh. 12. 4. All 
 which, ftood in the Type [ fignifyirg ] Row chat fume incorporated 
 power of the Grace- Covenant, would manifcft it felfe with Heavenly 
 Subftancc in Chrif^, and give it for foo I of the humane f^ule , viz: to 
 the foules fire : in which food, the foules fire fhould be turned into a 
 Love- file. 
 
 24. For in the Old Teftament this fweet Grace Covenant gave it 
 felfe into the Sacrifice of the fiery fou'es defirej for food , as to the 
 Soules Mouth in the fire: For the Srule, viz: rhe Soulifh Faiths 
 Mouthy did in the Sacrifice of fire, eate of this fweet Grace, not in the 
 SubftancC) but in the power , upon the fullfilling that was to comcj 
 till the power was maniftfted in the fitfh : But their Body did un- 
 der if, eate of the blcflcd bread and flefh , wherein alfo the power of NotS, 
 the Grace,viz: the Imagination of the Covenant, was. Thus thtjewes 
 
 did eate Chriftsfiefh and drank^his b!oud in the Grace Ensy in the power, 
 in the Type ; where the power was not yet flcfh and bloud : but 
 yet that fame word of Grace > which afterwards became Man, wa? 
 therein. 
 
 25. But when the time came, and was fulfilled, that the fame in- 
 corporated Word of Grace (which received their Soule in thefaiths- 
 defire in the fiery Eifencc ) became Man , then it gave it felfe to this 
 faiths- Mouth, viz: ofthe fiery foulifh Elfence, according to the Di- 
 vine and humane property, for food t Of which wee will heerc fol- 
 lowing write more at large , and fet downe the true Ground , how 
 Chrifls flefh and blond U to be eaten and drunk- not out of a Conceit or 
 Opinion, but outof theGiound of the Scjiptute, and true certaine 
 knowledge through Gods Grace. 
 
4^ 
 
 Ch.5. 
 
 The Second Chapter. 
 
 Of the Supper of the New Teftament, 
 how the 7)pe is come into Subftance. 
 
 * OulmmoJie- 
 kit 
 
 Hen the time was/H/7|j/7ed,that this Grace- Covenant 
 fiiould manifeft ic felfe , and aflume the Humanity 
 with Soule and Body,then the Ty^e ceafcd j For the 
 Anger- fire of God in the Soule and in the flefh of 
 Man, was together ^ imprinted in the Subltantjall 
 Word, viz: in the Divine Em : which Divine Ens 
 out of the Divine power , aflbmed alfo ,the Divine Ens of Adam, 
 which vaniflied as to the Kmgdome of Heaven , viz: to the Holy 
 Working Fire, when ihe Soule Imaged it felfe into Earthlineffe i and 
 made it living, that s Luming in it felfe ag line, through the Holy 
 Fire, where th^n the Divine Sacrifice in the fire was manifeftcd in 
 the Humanity. 
 
 2. For the Soule was of the Fathers property , according to his 
 fires might, and was become a nieere fire of /4n^er; this the Father 
 gave id the Sonm, as to the Maaifelled Grace-Covenant, and brought 
 the Fathers Anger- fire in the Soule , into the Sonnes Love fire, fo 
 that the Fathers anger-fire and the Sonnes Love fire, inththnmane 
 Subftance ftood in one Ground : the Love- fire became Subftanciall, 
 that is, a heavenly flefh, and gave it felfe to the anger-fire of the Fa- 
 ther in the^humane Li/^j property, forfooJ to a fire-burning, afrer 
 the manner, as a Man pacreth a pleafant Oyly Balfam to a fire , and 
 then the fire in its b iniing giveth forth out of it felfe^a pleafanc fmell 
 and vcrtue out of this Balfam Oyle. 
 
 5. Thus the Father now fmelt thi> pleafant favour in the Humanity 
 in the Sou'cs fire , whxh favour be formerly fraelt in the Sio ifice in 
 the Type : for Chrift was now the right high Pricft, which offered to 
 God his Father the acceptable Sacrifice of the fweet favour in the 
 Humanity, and reconciled the Anger in the Humanity : The Altar of 
 God upon which Mofes facrificed.was nQvv in the Humanity of Ch. ift, 
 who oftl-r.d up to God the fweet humanity ou: of the heavenly Eas, 
 wi:li the Adamicall huraariy into his Anger fire, wh'ch burned in 
 the Adamicall hununiry: Sinne in the Adamicall flefii was deftroyed 
 through the fweet heavenly fitrfh : viz; throngh the Subftantia 1 
 Word of Love , through J E S U S , viz: Gods greateft Sweet- 
 
 4. Cod brought the Sacrifice of iJfofe;; viz; the rfcoiciliationin 
 
 fire, 
 
Ch. 5 . Jlderfing how the Type is centt into Subfiancc, 49 
 
 fire,into the humanity ,and made of Mi/e;,Chrift i viz: the right high 
 Prieft, who with his holy bloud befprinckled the Altar, viZ4 the firc- 
 Ljfe •, as Mofes did with the bloud of Beaf>s in the Type. 
 
 5. And we fee this Eminently in the Supper of Chi ift, which when 
 at faft he would enter into his fufferings, and kill finne in our huma- 
 nity, with die fubftantiall Love fire in his bloud, then ar laft he Eite 
 the Fafchall Lamb rvith his Difciples : for he had given himfelfe up into 
 thcType with his Grace-Covenant,wi/h the heavenly flcfhjand would 
 fullfill the Type with the flcfh of Love, and bring forth the Adami- 
 call humanity tFrrough Death ', viz:through Gods Anger,through the 
 inclofure of the Adamicall Life into Gods Love-fire j and breake open 
 the Frifon of Death. 
 
 6. So now in the Type of the Pafchal-Lamb he began the New 
 Teftamcnt, viz: the y«//rt'//7n^o{thcfe Types: and lead his Difciples 
 to the Sacrifice of theNewTeftament ; viz: to the Altar of God, in 
 his ficfh and bloud, that they fhould eate the fullfilling of the Old 
 Teftament in the Sacrifice of the New Teftament : for he brought 
 the Old Teftament, viz: the ftguTe, into the New , viz: into his flefh 
 and bloud, whxh was tAe Sacrifice ofreconcilidtionforthefinnesofthe 
 
 World ; and gave them the '' attoncment in his flefh to Eate, and in » Or, Reccnd- 
 his bloud to drink. liatJon. 
 
 7 For the reconciliation fhould be no more done in fire ? where 
 the Fathers anger burnt away the vanity in Mans Faith,but it fhould 
 be done in the Love-fire, in tbefiejb ofchrifl : they fhould now with 
 their f liths delire, viz: with the fiery lifes Mouth of the foule, eare 
 and drink the reconciliation with Chrifls flefh and bloud : No more 
 with Fairh in the Type, but in Subftance, no more in power without 
 Subftance, but with Subftantiall Divine and humane power,wherein 
 the humanity ofchriji himfelfe fhould be the Pafchal Lamb: Not Dei- 
 ty without Humanity, but Deity and Humanity alike. 
 
 8. For the Pafchal-Lamb muji be eaten quite npj and fo alfo he wou!d 
 not give them onely a piece of his humanity, but ( Note ) gave hirn- 
 felfe to them wholly and altogether,into their foules fire-mouth,viz: 
 into the Faiths-defire: The foules fiery Mouth was now the fire of 
 God which devoured the Sacrifice : as common fire devourerh 
 Oyle, and giveth a cleere light out of its confuming : Thus alfo Chrifl 
 fjavetohis.DifcipIes, viz: to their faiths c/e//re , underftand, to the 
 fiery Mouth of the Soule, as to the true Life ; his heavenly Body and 
 his heavenly Bloud, in that manner and way, as the heavenly Ens in 
 the limit of the Covenant gave it felfe ,into Mary , into the vanilhed 
 EnS) and became one Perfon, wholly undivided. 
 
 9. Note ; He gave his whole heavenly humanity to rhem into 
 their Adamicall Humanity, underfland to the Paradifica'l Ground : 
 for every Life dcfireth an Ens of its likenefle, viz: every fire defireth 
 
 N an 
 
50 Of the Supper of the Nerv Tejiamnt: Ch. 2. 
 
 an Ens for its burning, which is like that fire. 
 
 10. The foolifhfii elite was become dark through the Imprcffi- 
 on of Death , and therefore needed a light Ens , out of the Divine 
 Light, as a Sabftance ot Light : as a holy anointing Oyle:whercin the 
 dark painfull Soulcs fire changeth it fclfe into a Light- and Love- 
 defiie : This now conceived upon Chrifts Altar , viz: out of Chrifts 
 humanhy^thc Subftanriall Love ,viz:the Subftantiall Wildonie of God: 
 that fame fire in this Subftancc was the Name and the power J E- 
 S U S , viz; Gods greareft holinejfey which changeth the Soules fire 
 into a Light : whence Chrift fjid •, Hee was the Light of the rvorldy Job. 
 8. 12 For in his power, hath the Soule againe attained eyes of Di- 
 vine Light, fo that it beholdeihGod againe. 
 
 11. And as a Man givech Oyle to common fire, out of which ari- 
 feth a L'ght , fo in like manner is to be underftood concerning the 
 dark Soules tire i which receiveth into it felfe, Chrifts heavenly Ens 
 of the Divine Subftantiall Love, in ihisTeftjment, and kindlech a- 
 gaine, the vanifhed even heavenly Ens in Adam, and burnech in its 
 likenefle; v/htxt'm ihe Kingdome of Heaven , viz: the City of God is a- 
 gaine unlocked, where the Divine Light in that fame unlocked Para- 
 dificall Ground fhineth againe : which is the City of God in Man, 
 where the Holy Ghoft dwclleth •, of which Chrift faith ; Hee that Ei- 
 tethwyfleff) and drinksth my bloud t he continueih in Met and I in hm» 
 Joh. 6. $6. 
 
 12. In this Paradiftcall unlocked Ground, Chrift, viz: the Divine 
 Love-£Rf , continueth dwelling in the Light : for the power in the 
 Light is the Divine £ny, viz; the Supernaturall heavenly flcib, a Tin- 
 fture of Life, which Tinfturetinftureth the Soule, and give th the 
 heavenly fire-Glance to the Soules-fire ', But yet that a Man may 
 rightly underftand it : The Soule is the Fathers fire, which receiveth 
 into it felfe ( viz: into its fiery defire ) the Sonnes Subjiaatiall Love, 
 viz-, the holy Love-fire, which hath turned it felfe into the humane 
 Tinfture, viz: into flcfli and bloud, underftand , into that fane hu- 
 mane Lifes power :Tbusis the changing of the Soules Will Effeftcd. 
 
 13. Thus wee fee firft this figure in ./J/^/f/ei Sacrifice of reconcilia- 
 tion, that the Soule, viz: the Faiths defire of the Soule brought ic 
 felfe into the Sacrifice, as into a 5K6l?dnce, and with the Subftince 
 went into tHe fire > where the reconciliation through fire, was made 
 in the introduced Ctvenant of the Love-fire, in that mmner a -d way, 
 3s the Subftantiall Love of Carift fhould give it felfe up into the 
 Soules-fire, wherein Gods anger did burne, for food and reconcilia- 
 tion : Secondly, wee ke alio by Mofes , not onely how theSonle is 
 ranfomed from finne through f"re, and with the Love in ■ he Cove- 
 nant becaiye fed with the holy fire of Grace, but rhey blejfed alfo the 
 bread and fle/b through di6 reconciliation of tbe. Grace- Coveuanr, 
 
 and 
 
Ch.2. Jljewing how the Type is -come into Suhjlance. 5 ^ 
 
 and did eate the fame>vix: the holy bread and flefh;as God alfo conr 
 tranded them. 
 
 14. Wh-ch fignlfieth the Orall eating and drinking of theSuh- 
 ftantiali Grace •, where not onely the Soule is fed, but ( Note ) alfo 
 the right -^damicall Man, which pjall arife from Death againe : for the 
 Earth was corfed through Mans finne, and Man muii from the Curfe 
 of God Sanger Eate of the Eaithly fru t! bur with this Sacrifice and 
 bltfli g of the Cf venantj "God erefteth now a mvc bleffing, fo that If- 
 rael did eate of Blclftd food agiine,whei"e the Giace prcffcd througli 
 the Curfe againe , as the Sunne preffeth and penetrateth through 
 Wa'er. 
 
 I $. All which was a type of the Teftament of Chrift, which would 
 not onely feed the Soule with Subftantiall fiery Lnvc •, But ( Note ) 
 alfo the right Adatnicall Bod) ' and that when he would ordaine his 
 New Teftament under Bread and Wine , [ fignihed ] how the inward 
 Grace of Love would preflc through the outward Man , as the Sunne 
 penetrateth through the Water , or as fire penetrateth through 
 Iron. 
 
 16. And by the Orall earing and drinking of bis New Tcfiamenc 
 is fignified the Pafchal Lamb in the Old Tcftament.where the Grace- 
 Covenant of the Divine bleffing gave jtfelfe into a vifible Elementa- 
 ry Subftance, viz: into a Medium , wherein the humane Body recei- 
 ved the Grace : And it points at the NewTeftamcnt, where Clirilt, 
 viz: the Subftantiall Grace, would with his Love, with the power of 
 his flefh and bloud, of Divine and humane property, give bimfelfe in- 
 to his fellow- Members the Chriftians, through an Elementary Medi- 
 um of blcfled Bread and Wine for foode and drink : where- through, 
 the accurfed Body out of the Limm of the Earth, (which hath eaten 
 the Curfe into it felfe ) is bleffcd againe. 
 
 17. This wee fee cleerly by the Laft Supper of Chriffc, that Chrift 
 with the Inftitution of the New Teflament , would not ord line any 
 ftrange or nevo thing , but onely fullfil! the Old Teftamenc •, and with 
 the Suhftantiall Grace, which in his Soule and flelh was become 
 M A N j give himfelfe up into the Covenant of the Old Teftament : 
 and himfelfe be ihe fuUfilling , viz: the Pafchal Lamb , apd the Holy 
 bread and flelh, where- hrough our right Adamicall Man is to be 
 blefled : For he firft eate the Pafchal La,mb with his Vifciples^ and incor- 
 porated himfelfe with them in the Covenant of the O'd Ttftament ; * 
 dnd wajhed their feete for them : Afterwards he tooke the Bread, gave 
 thanks ^ and brake it, and gave to them, and fayd : Taks and Eate, th.tt it 
 my body, which is given for you : In likf manner alfo he tooke the Cup after 
 the Supper and gave thanks, gave to them and fayd : Drinkyee all thereof^ 
 that is my bloud of the New fejiament, which is fhed for many for the for- 
 giveness offmnes : I fay unto you j I will now hence firth drink.n$ more ofthit 
 
 N 2 frm 
 
55 Of the Supper of theNetpTefiament^&c, Ch.2, 
 
 fruit of the Viney t'tU at the day that IvpjU drinKit new with you. in my f 4- 
 thersKingdomeyli[zt:t.h.26. Mark. 14. i Cor. ir. 23. 
 
 18. This is now the true Ground , znd ftgnijieth firft how the fweet 
 Grace of Gods Covenantj hath given it felfe up into our humanity : 
 and fecondly, how that fame Grace-Covenant, (which in the Old Te- 
 ftament with the Sacrifices and Pafchal-Lareib , gave it felfc to Ifrael 
 under that fame food for a blefling, ) doth now with the alTumed hu- 
 manity give it felfe to Man alfo under a Medium , viz: under Bread 
 and Wme, to be c^zen and drunk : and Thirdly : how he would not 
 takeaway tlie firft Covenant, and begin fome new thing •, but how 
 he himfelfe would be thit very Grace- Covenant,and now prefent him- 
 fclfe as a Man, and now give him'clfe into Man after a Divine and hu- 
 mane way ; that as they had participated of him heretofore, wirh his 
 Grace in the Covenant) in the Sacrifice, in a fpirituall way inpowerf 
 through A Afed'mn (o now they fhould participate of him alio in a 
 corporcall and fpirituall way ihrough the Medium of Bread & Wine, 
 and Subftantialiy participate of that fame incorporated Grace in the 
 Covenant. 
 
 19. For the caufe was this ; that he would give himfelfe to them 
 to be participated both in a humane and alfo in a Divine property y a- 
 like *, that they fliould participate of the Grace (which had given It 
 felfe into the humanity, and flaine Death, and opened the humane 
 Life againe, and brought it through Death ) in a new humane Life : 
 that the fame New Life out of Chrifts Death and Refurreftion,might 
 unlock even their Life which was fhut up in Death, therefore he gave 
 them this new unlocked humane Life of his affumed humane Life* 
 with his fltfh and bloud, even under an Elementary Medium , that the 
 Faith might conceive it through a Medium. 
 
 20. Therefore there muft be a Medium, that ( firft ) Gods Imagi- 
 nation of his Love, and ( fecondly) Mans Faiths defire might come 
 rogetherj and take hold one of another by a Medium ; foi- as the pat'- 
 ticipation of the Old Teftament was done in a Spirituall way, fo now 
 it fhould be both in a Subftantiall and Spirituall way alike : for the 
 l>dtyhath nowprefented the Pafchal-Lamb in the humanity of 
 Chrift i and Gods Imagination ( which went formerly into the Sa- 
 crifice ) went now into the humanity of Chrift : and the Imaginati- 
 on of the humanity of Chrift wentwith Divine power into the Medi- 
 «m of Bread and Wine, and through the faracj in the participation 
 ehereof, into tbt hummeUfe. 
 
 The 
 
Ch.3. 
 
 5a 
 
 7 he Third Chapter, 
 
 How the Difcipks of Chrift have Eaten and 
 
 Drunk Chrilis flefh and bloud : and how 
 
 that is properly to be underftood. 
 
 Eafon fhould hcere goe out from the Imagclikeneflc In- 
 ro that which is mVimagehkej and forfake the folly which 
 Men ftrive for, for it was nor an Imagelike participation, 
 but is underftood under an Imagelike one ; Chiift gave 
 
 I not his Difciples the Imaged Creaturel) outward palpable 
 
 fleftily humanity, as forre piece thereof : No, that is not confirtent, 
 for be fate by them at the Table, and did not rend the Imaj^ed fubftance 
 of his body, but he gave them thefpirituall hununityjviz: the power 
 and vertueof hisbody and bloud, his owne Mutnia, wherein the Di- 
 vine and humane power is underftood : which Mutniah a true hii- 
 mane Subftancc of flefh and bloud, and is afpiricuall flefh, out of 
 which the vifible Image groweth , and is wholly ojie with the vifible 
 Image. 
 
 2. See a Similitude in the Sunne , whkhfiandeth in its Orb , but 
 prcfleth wi h its Luftre, power, ^rd whole Subftauce, w th all whac- 
 foever it is in Eirence,power, and Subflance, Torth out of it felfeinto 
 the whole world, and giveth it felfe to every Element, Subftance, and 
 Creature, to all hearbs, and Trees, alfo to every Creaturely life, and 
 worketh in all things, whatfoever it will receive, and yec teareth not 
 it felfe, when it goeth forth from it fclfe, and ghieth it felfe ro the o- 
 ther Creatures, it continueth alwayes whole , and goeth not away 
 from its Subftance. 
 
 9 So is alfo the Supper of Chrift to be undeiftood ; as wee fee a 
 Similitude of it in the hearbs and graffe of the Earth , which neither 
 doth, nor can dot any thing without the power of the Sunne , it fet- 
 teth the Jawcs of its Eflence wide open towards the Sunnes power 
 and vertue i that is, it hungereth onely after that,and into that hun- 
 ger the Sunne fhineth in, and kindleth the Spirit, viz: the Brimftone, 
 Salt, andOyleoftheHearb: and as foone as that is done, that the 
 Sunnes vcrtae findeth or perceiveth it felfe in the Brimftone , Salt 
 andOyle of the Hearb, then k worketh therein , whence the Htarb 
 attaineth a perceptible warmth, andconcciveth andimprefieththe 
 Sunnes vertue in it felfe, fothat the Sunnes vertue and power be- 
 cometh Subjiantiall\\^ the Hearb , and gioweth with the Hearb, and 
 tinftureth the fame, whereby the Hearb becometh Sunney or Solar, 
 andworketh, to [_ the bringing forth J fruit. 4. S& 
 
54 Hovp Chrjjls Difdples fed en hufleJJ: and hJoud. Ch. 5 . 
 
 4. So in like manner «ee are ro underfrar.d ccncerniric Chrifts 
 Tcftarrcnts : for Hee is the Siinne of Llie, and the Ligb: if the wrrld, 
 Jck.i 12 Hec according tocheDeiry, is the Ectrnall Speaking 
 Word . V z: the power andvercuc cf the Dtiry, rhe power of rhe Di- 
 vine Light, and according co the bumaniry , he is, the formed out- 
 fpoken Worn which is wholly one wich che Erernall Speaking Word : 
 for hee lu.h rnt-roierted our received humanity wi h rhe Erernall 
 Word, viz: turned the ou:ward inward, viz: the Subftance of Ti;i-:e 3 
 and turned t!ie inward outward, viz: the Subftancc of the E eniiiy : 
 and is with rhe D vineSuhftance, through our humane Subftance re- 
 ceived from us. become prefThig forth i as rhe S«nnf prefle':h forrh 
 from it fcife, and givtth f r:h it felfe, fo the Divine Sub'/Vance givcth 
 it feife forth thrcugh the hi:mai>e : Note; The Divine Subftancc 
 bringeth the humane forth with itfclfe j for the Divine Dcfire go- 
 cth forth towards the hurr.me Efience, and the humane Eilencc go- 
 f th in towards the Divine out-prtiTing delight or delire. 
 
 5. Note : But, being the Divine power and vertue excellcrh the 
 humane, thertl'ote a lic harmne brought forth throuah the Divine 
 power, fo that rhe humane power and vertue givethitfelfe> toge- 
 ther with the Divine ., through the Divine power : 'or the humane 
 power and vertue is a perception or invention of the DivinC) wherein 
 rhe Divine finderh it felfe in fomtthine, viz: in the formed Su'.ftince 
 of the word of power, wherein the Divine power loveth it felfe, 
 as in its percepuble Subflance, as the Soule loveth it felfe io its 
 Body. 
 
 6. Note: And thus hath God powred his love through rhe hu- 
 mjne Subftance in the humanity of Chrift, into the Difcipies cf Chrift, 
 with the humane Subftance ; in that way and manner, as the Sunnes 
 power and vertue in 5;7>i;a .>/«ni?, in the Spirit of the World ; as 
 with the Effluence of the power and vertue of the Starres, mingleth 
 it felfe with the Spuhudl Erimflone, Salt and Oyle in the upper E- 
 lements , fo that It comprehendeth their power and vertue in irs 
 Glance, and giveh it felfe to them , and it ( the power ) giveth it 
 felfe into the bunnes power and vernie, and [ fo they ] worke toge- 
 ther, whereby t^^/.^^fc/Ajwrf is unlocked, and with fuch working 
 give thtmfclves into the Earth, Hearbs, Trees, and all Creatures: 
 fo that in an Hearb or Tree fuch a vertue doth ex ft \ whence the ve- 
 getation or budding forth cf Creatures doth exift : where alwayes in 
 fuch grov.ing or life, a man is to underl'knd ^ i ) an Eleraenrary Sub- 
 flant all ro^er and vertue, and then ( 2 ) a fuper-Elementary Sun- 
 ney or So'ar and Starry or Aftrall power and vertuej where the San- 
 ney and S any with their (bong power prejfe forth with the Elemen- 
 tary. 
 
 7. Note: Now wee fee in hearbs and all things that grow out of 
 
 (be 
 
Ch.g. T^oVP Chrifts Djfciplesfed on hkjieflj andbloud, 5 5 
 
 the Earth, when they take hold of and Eate this power and vertue of 
 
 the Sunne and Starrts, in them, that they doe not rerd themfclves 
 
 and make or ufc a ftvered S'.outh to dec it wi:hall , bur the Eflcnce 
 
 of their dejire ( viz; even the Natural! Br niftonc,Sjlt and Oyle in the 
 
 Hearb) is the Mouh, \;hich taketh hold and eatcth in it fclfc he In* 
 
 fluence of the upper Ecmtnts of ihe Sunne ivid Scarres : Thu! alio 
 
 in like ininncr ir is to be undciftcod coi cenVing Chrifis Dikiples . 
 
 and alloiker Min:ihe)' ha^ E^ten and drunk Chiift. fltfti and b oud, ^fl'/A^ 
 
 under Bre a^jjnd Wjuej as ttrrongh a Me dium, wi:h iht. fflcnriall de- • 
 
 Tircu^'auns^IoBcffTTnT^Wj S c'ircuuircribcd ciejcuicly comprc- 
 henficn, but with the Faiths defire. 
 
 8. Note : Yet that a Man may rightly underftand it f he Is to 
 know J : (i) the oktirari Mouth wirh irs comprehenfion, appre- 
 hendeth the outward Elemen;ary Subrta' ce Breaa and Wine : The 
 Mortall tranfi:orySubftancecf Man, viz: &t GroGe Fkjh {yih\c\\ 
 fhall not, nor C2nmt inberhe the Kwgd:tr.e rf Heaven, ]oh. 6. 6g. i Cor. 
 15. 50. ) thatapprehcndeth and earcth Ercid and Wine, for Bicad 
 and Wine is alio an earc'ly tri;ny/;077 Subftance, whkhgmh into the 
 Belly-, and out from thence 'giine, as all naturall food , Mmh 15 1-. 
 And C 2 ) the ri^^t true Min, which was creared in Adun, which be- 
 fore thebcaftiall groffencfle, >.*as a light Mjn and laragc of the via- 
 ble World, according to its inward bpirituall Gn und '■> the fame ea- 
 teth Chrifts flcfh J which is even fuch Spiritual Subftantiall fl;Oi ; 
 with the Eflentiall dcfire : Note ; undeiftand the fltfti that he tooke 
 on him in Mary, viz: our humane , but not the outward Ground of the 
 Corporall foure Elenenrs, but the Inward hoiy Element, viz: the 
 Groundj'out of which the foure Elea^jents proceed : No: Fire, Aire, 
 Water, and Earthj but the Eccrnall pure Element, which is a Sub- 
 fiance of Paradife, which =s hidden in the foure Elements, undtrfbnd 
 the . ubftance of Eterni'.y, OL't oJ which time is ^cr.e forth i; to a vi- 
 fion Subflance : that fan:e fltfh as a Ipiritrall Mumin, out of whici), 
 Man as to thevifible body hath taken its criginj 1 in ve'bj Fiat, hi 
 the word Fiar, which in Adam [jecam.e blinde as to rhe Kingd; n- e of 
 Heaven? when he went with thedefi e in o the foure Elementary 
 groflcnes: which flcfhlySubftance in Clii ft. bcccmirg Ma 1 wafit- 
 Wwith heavenly living Subftance, and made living ag'.'ne ;Nj.e i 
 that is it which the right Adamicall Man eaceth, wh ch fticke-h hid- 
 den in t- c GrolTe/hrll of rhe foure EJemcncs : and in that Stroflance, 
 the right Mjh Eaieth Chrifts Paiiion, Dying, and Death, which death 
 of Chrift is in his viftorv becom.e an Etcrna 1 Life,which Li.e fo r fen 
 oucof theDeath-of Chfift b;eakcdi bur tarthlv evill will, a.:d is 
 become a Death » e«r Death, whith the outwird Nature holdeibiot a 
 Lifr. 
 9. Note: Nece: And heere is Chrifts Faflion and Dying /won 
 
5 6 Hon? Chrijls Drfciplesfed on kkflejlj and hlvtid.Ch,:^. 
 
 ^iVmikingh, to Man, altogether Eflentiallyj = Operatively, which Li fes- Death of 
 EfeSualiv. Chrift, fwalloweth up our Death , wherein the Body when it heere 
 dyeth according to the fouic Elementary Subftancejfe/?f(/6 i and the 
 foure Elementary becometh duft and allies: this lame power and 
 vertue of the trne humanity refteth in its Principle to the coming 
 sgaine of the Corporeall Subftance. 
 
 10. But ( 2 ) the Soule which is a fpirituall fire > in its defire, as 
 with the tiue Faiths Mouth , eateth the Supernarurall Skbftantiall 
 Loveoftfee Name jESUS: which (Name) is become a Sub- 
 Itantijll Power and vertue, viz: the Supernatuiali Wifdome ofGodj 
 wherein he whole Deity is undeiftood workingly. 
 
 1 1. The Soules Mouth eateth of this Koly Subftance,whereby the 
 Soulc is turned into a L-jve-fire-burning , for the Love of Chrift gi- 
 veth Ens and Subftance to the Soules Firejthe fiery Life of the Soule 
 taketh this Love Subftance into its Eflence, and by this Love-burn- 
 
 «= Or, Sophia) '"g the Temple '' Soph] A H is againe unlocked, viz: the Subftantiall 
 
 The Wt]dome Holy powerfulI-Lighc, the true Spirit which vanifhed in Adam : As a 
 
 cfOod. Light goech forth ou: of fire, fo through the Soules- fire, another 
 
 Principle} viz: the property of the Diwoe power and vertue goeth 
 
 forth, and in that out-going power and vertue dwelleth the fuper- 
 
 naturall unfubflamiall God in Trinity : lor this is the Divine Principle, 
 
 wheie God in Man dwelleth, workcth, and willeth, wherein the Di- 
 
 «: Penetrateib' ^"le Light is undcrftood, which <^ diffiijeth it felfe through the trae 
 
 Man, as fire through Iron. 
 
 12. Note : Underftar.d it aright thus ; Man ftandeth in Three 
 Principles) viz; in Three Beginnings : ( i ) thevifible Manh the vifi- 
 ble World, which is outward and inward,viz: a tranfitory and an un- 
 tranfitory, viz: the Pure Element, and the Efflux, viz: the foure E- 
 lements: ( 2} the Gm/e ;T/dn, with outward flefh and bloud,isthe 
 foure- Elementary Body? and the Spirituall Body in the J^mejfence 
 or fift Eflence, is the Holy Element which is hidden in the foore, 
 which is neither hot nor cold, neither dry nor moift : But the Smlijb 
 Qromi, ij not the Element , it is grounded in the Eternall Word, 
 where ihe fiery Word of the Fathers property hath inbreathed ic 
 felfe into the Created body> as another Principle of an Eternal! Na- 
 ture. 
 
 15 Now the Third ( sj ) SupernatHrall Ground o( Man is the true 
 Spirit, underftand the Subftantiall Light, the Subftantiall Wifdome, 
 which with the Soules breathing in came into Man, but yet vanifhed 
 when rhc Soule brought ic felfe from the breathing Word into owne 
 Will, into the vifible Subftance, with the defire ; for the Soules fire- 
 Life cut of the Fathers property, could no more attaine that, there- 
 fore was this ground vaniflnd as to the Creature, and not in God, but 
 cnely to the Creaturely Sou'e. 
 
 14. And 
 
Ch. 5 .How Chrifis Difciples fed on hfffiejb and blond, 5 7 
 
 14. And when this holy Ground of the fouleand body washid- 
 den,then was foule and body a dark "^DAngeon^ full of Paine and Tor- d p^/^ ^f 
 raenc: for God was hidden to it, and inltantly the Principles ac- yaite^. 
 cording to their properties began to qualifie and operate ; as ( i ) ■' 
 
 the 5o«/e according to the Anger property of God the Father, which 
 as to the light fhioiug in i; WiS hidden : And (2) the outward Body^ 
 began to qu^Iifie in tne foure Elements, viz: in hot and cold, und in 
 all other properties of the Starr es power and vercuc, and every awa- 
 kened property iiiiprefled ic felfe into a fubftanc:-, whence the body 
 became grofle. hard and beaftiall, and the true Image of God, a Vi- 
 Jard and Monftcr : And that is the fiane, for the fake of which Gods 
 power and vcrtue went againe into the Humanicyand received the 
 Humanity , and overflowed into us againe his divine power and vcr- 
 tue through and in a right Humanity. 
 
 I §. Seeing then Man fiandeth in Three Principles, as an Image 
 according to time and Eternity of the vjliblcand invifible Sub- 
 ftance, and that Chriji true GOD and MAN, hath alfo put on 
 to himfelfe the vifible and invifi'.dc Subftance in one undivided Per- 
 fon, fo alfo is tht pttrtkipation of his Subftance in his Tcftaments to 
 beundsrrftood) 35 that every Pri ciple in Man eareh anddrinketh 
 of its likcnefle againe ; viz: N )te : ( i ) The outward right Adami- 
 call Image out of the Limm of the Earth, eateth againe of the faine 
 humanity of Chrift which he received from Man ; and (2 ) The Souls 
 eateth of the Divine Love fire •, andCg) the Heavenli Divine Sub- 
 fiance vanifhed in Adam, eateth of the Subftantiall Wifdome, and yec 
 wholly unfevered through one onely Faiths Mouth alike : But : 
 Note : ( 4 ) The ^ro/e Beaji of the Grofle fl -fh» which is but a Huske, 
 receiveth oncIy the outward husk f the Teftament, viz: Bread and 
 Wine, and under them the Judgement oi God , that breaketh and 
 killcth the Lufl: of the body of this GroiTenelle i therefore Afan 
 fbould diffingutP) the bsdy of the LORD, and his bloud, from the .^ni- 
 mail Man [that is] without Faith, which receiveth onely the 
 Judgement under Bread and Wine, for as the Mouth is, fo is alfo the 
 food in the Mouth. 
 
 16. Chrifi (2yd, Job. 6. Myflej!iistherigbtfood,andmybhudisike y^j\^^ 
 right drink: ^l(o: lam the Bread that is come from Heaven, thxt Giveih 
 Life to the World .* Hee that eateth my flejh, and drinketh my bloud, he conti- 
 mieth in Mae and I in Him : but he that eateth not the fie jh of the Sonne of 
 Man. he hath no life in him : 'Then the Jevces contended one among another 
 andfajd : Hato can this Man give w hiifie^) to eate , and were offended at 
 this faying : But hefayd : My words are Spirit and Life : Note : To fig- 
 nifie, that wee fhouldbeleeve his words, and he that comprehend- 
 eth and receiveth his word in himftlfe , he comprehendeth in him- 
 felfc that word which is become flefh and bloud j which word is be- 
 
 O come 
 
■58 HoTf Chrifts Drfcifksfcd on hkfiejh and blond, Ch.^. 
 
 come a rrue humane Subftance, and that the Faiths Mouth con>prc- 
 hendcth in it fclfe, viz: the right hunger or defm of the light tree 
 humanity, afccr a fpirituall way and manner : Note: As the word 
 of tIjeDMinepoweris become Man, foisit alfo compfchended by 
 the Faifh, and is Man h ha Members alfo. 
 
 17. Thar fame Spirituall S'jbflintiall Word taketh on it our Hu- 
 manity, undciftand the fpirituall humanity, and giveth it felfc/wa 
 the fame, aod workerh and dweilcih therein fubflantially attera 
 fpirituall maiincr •, ashet dveelt and wrough: in the Body which he 
 received from Miry : where Men faw on Him outwardly our flefh 
 and Blond, viz: the fpirituall WorlHs fubflance.and yet in tlic vifible 
 was theinvifihle fubftance : of which he fsydj Jib. ?• 13. Hev^ 
 theremth come from Memen. 
 
 18. Thusal(0 that fame iavifible fpirituall fubftance ofChrift, 
 which hath united and introverted it felfe with our Hu i aniry, into 
 our Fjitbs defi'e ; in that manner asifpnikoi fire falleth into IV 
 ^er, and kii^dlejh the Tinder, and conlunieth the fubftance of the 
 Tinder, and makcrh it altogether fire : fo alfo the Subftantiall Power 
 and vertueof Chrift ccnfrimeth in his Tinder, viz: in the humane fpi- 
 
 ' Seizes. rituall Ground ; in the Minde, ^Thoughts and Will, all evill influxes 
 
 in Thoughts and Will : whether they were from the dcfire of the 
 Earthly flefh,or from the Dcvill, and from the Luft of the world caft 
 thereinto , yet that fame fpirituall fire, confumeth all, fbr it taketh in 
 the Life rf Man, and ruleth it. 
 
 19 It is a Light, viz: a Spirituall Oyle in the Life of Man, where- 
 in the true Spirituall Life, viz: the foulifh Life burneth, and mthout 
 this Spiritual: Oyle there is no true Light or Life in Man, but onely 
 an Aftra'l Light ; and the rrue foule ftaadeth in the dark Dungeon 
 in its Effence, and helpeth it felfe with the Aftrall Light of the 
 Sunne, in which regard it hath alfo vain^ earthly Defires and Luft 
 in ic. o 
 
 20. But that f.ule which attalneththis Ho'y anointing Oyle of 
 Clirift In it feh'e, turneth its longing and dcfires away from the vanity 
 of the World, into Gods word and poYver,and is as a new young ch'lde, 
 
 . that lyeth in the Mothers womb , and fuffereth the Mother to nou- 
 rifh it : Thus it hangcth to C'lrlfls ElTencej.Subriancc and power, 
 and eateth of 'he Stock of the Vine Chrifl , at the branch eateth of the 
 St0ck.ofthi Vine, Joh. 15. 
 
 21. Reafon ftiould underf\and us right. It is not fo to b? unrfer- 
 ftood, that Chrili hath with his ficfh and bloud, with the grofle rmr- 
 M.'/flrfh and bloud, introverted himfelfe into Man, which flefh and 
 bloud is of no profit, but is onely as a receptacle or fhcli of the right 
 fpirituall Man t Much /^jf/e doth the Div/'n? Subftance mingle it felfe 
 with Bread and Wine \ fo that when I behold the blelled Bread 
 
 and 
 
Ch . 5. How rjjrifts Difciples fed on his flef/j andh knd. 5 9 
 
 and Wine, and receive it into the Earthly mortall Mouth , 1 ^nr^wU 
 think, that 1 comprehended Chrifts flelhandbloud with niy/?fj7;) 
 Mouth, s. 1 comprehend Bread and Wine therewith. 
 
 22. No : That cannot be , Brtad and Wine is hut a Medium or 
 meancs thereunto, even as tlie Earthly Mouth is a Medium or moanes 
 of the Spirit: the Spirituall Faiths Mouth of Man co prehendcth 
 Chrifts flefh and bioud under Bread and Wine: tfotmk'c/itin Bread 
 and Wine : for:Bread and Wine changeth not it ferfe into Chrifts 
 flefh and Bloud, but ft is a meanes thereto ordained, vvhich Mediufn 
 beloBgerh tothe vifrWe Man, through which Medium: tlie Invifi' 
 ble giveth itfelfc into the InviliblcSpriruillMan. 
 
 23. In Bread and Wine mo propertiesare undcrftcod,as ( i ) the 
 Groffe Elementary Earthly Subftance, tbar belongeth rotheMor- 
 wll Man y and then ( 2 ) the power and vertue therein, wherein the 
 Tinftnre of the Bread and the Wine lycth, which ( TinBuie) is above 
 the Elementary Subflance, wherein the fuure Elements lye in the 
 Tewperautre, which is a heavenly Paradifieall power and vertue 3 that 
 fameTinfture of Bread and Wine is the true Medium wherewith 
 Chrifi: the humaneTinfture giveth himfelfe as into the humane Life: 
 
 for, Manlivetbnot ^ from the foure Elements otiely , Matth. 4.4. The <" B) Bread 
 GrolTe food which entereth into the ^!outh , dorh not alooe fuftaine onefy. 
 Life? but the Inward power and \'ertue , viz: the J^^mtejfence or fift 
 ElTence, wherein the Tmfturc lyeth as a fpiritual! fire. 
 
 24. The ElcHKUtary food 2 produceth oncly mortall flefh, and s IVnrl^tht or 
 giveth a Source or moving of the Mortall Life, but theSpirirnall Effcihih. 
 Man taketh his Nutriment Uo^^ theTinflijre, for it felfe is aTin- 
 
 ftnre, viz: aSprituallFire: therefore Chrftpowet^ or over- flow- 
 eth his heavaily fltlh and bloud, viz: the Hcly anointing Oyle , into 
 the Life of Man , through and with riie"NutrJment of the true L'fe, 
 viz: through the I/nikre of Bread and Whie : Not to underftand, 
 that the Tinfture of Bread and Wine is able to apprehend fuch a 
 thing, b ;t it is onely a ferrtrifive Medium thereunto, as the Outward 
 Mouth of a Man is buca Medium., where-through the power and vei - 
 tueof theTindure in the food is over flowed into the Spiritual] 
 Man : and, becaufe in Bread and Wine there lyeth the highijt Tin- 
 rturc j which is neereft to the Life of Man , which mod of all fu- 
 fteineth the Life of Man, therefore a^o hath Chrift ordained this Tc- 
 ftament under it. 
 
 25. But ( I ) wee fhouH n9t be earthly minded, and fuppofe, 
 that after the Bread and Wine is blefl'ed with the won'fs of Inftiruti- 
 on, that then Chrifts flefh and bloud is inherent in the Bread and 
 •Wine, and that everywicked Man may partake ©fit without -the 
 right Mouth ; No, if that were fo, then could Bread and VVine com- 
 prehend the divine power and vertue in its own capacicy,and Ghrrfts 
 
 O 2 Spi- 
 
io Bon> Chrifls Djfcipksfed on hisflejh and blond, Ch.g. 
 
 Spitituall flefh and bloud were become Bread and Wine, and ic 
 would n9 more concinuc to be as Chrift fayd •, My ytoids are Spirit and 
 Life, ]oh. 6.6$. 
 
 26. Mans fpirituall Mouth, takcth with the Faith Chrifts words 
 and Life, which words are a power of his flefh and bloud, where the 
 divine word is become a humane Subftance : That fame humane and 
 divine fubfiant'all word is given to Man with the rin/iF«re of Bread 
 and Wine, as through a Medium, that there may be a vifible figne, 
 of what is done in the inward Ground. 
 
 27. Note, Note j ( 2 ) wee fhould not depend on this meaner or 
 Medium a/one, and think> that Chrifts flefh and bloud is onely and 
 alone Participated in this ufe of Bread and Wine •, as reafon in this 
 prefent time miferably erreth theiein:No, that is not fo, Faith when 
 ithungercth after Gods Love and Grace, alwayes eateth and drink- 
 eth of Chrifts flefh and bloud , through the Medinm or meanes of the 
 
 - ^ bleffed food, and without the Medium or meanes of the food : Cbrift: 
 
 hath not bound himfclfe to Bread and Wine alone , but hach bound 
 himfelfe to theFdif/jjthatheewillbe in Man, Hce will continue in 
 him, and Man fhall continue in Chrift: Hispowcrfull living Word 
 wou)d continue fubftantially in the Faith, of which Subftance, the 
 Faith may alwayes ( as alfo it ever might ) eate , for it is the Faiths 
 Nutrimeat,wherein the Faith doth fubfift and is a Subftance : Note : 
 The Faith mfuch participation becometh a fubftance i viz: a fpiritu- 
 all fltfh and bloud of Chrift, in which the Living G O D in Trinity, 
 dwelleth, workcth, and willeth. 
 
 a8. The Subftantiall Faith in Man is Chrift himfdfe, who continu- 
 eth in Man, who is the Life and Light of Man : That is, the Temple of 
 the Holy Ghoft, who dwelleth fu w j as P<w/fay th •, Knoicyee nat , thatyee 
 are the Temple of God, that the Spirit of God dwelleth in you ? AKo^tht 
 Temple of Chrift is Holy .. which )ee are, iCor. 3. i5, 17. alfo, Shallwee 
 that belong unto Chrift, be yet Sinners .' that be far from w, then were Ckiiji 
 afervmt afSinne, in us , Galat. 2. I7. This fame fubftantiall .'^aitli 19 
 alfo the branch on the Vine of Chrift, which power and vertue pene- 
 trates through the whole Man ( as the Sunnc doth an hearb ) and 
 killeth the Luft and workes of the fltfh. 
 
 29. The Mortall fltfli is not theSubftantiill Faith j thatfielb 
 comprehendeth not Chrifts fltfti and bloud, but fuflereth it as a 
 Grofle ftone fufftreth theTinftureof Gold : and as fine Gold lyeth 
 and groweth in ihe Groffe fione *, fo alfo the love of Chrift grow eth 
 in the true Life of Man, and penetrateth through the Life , as fire 
 doth through Iron : Not that fuch power ftood in Mans Life, that it 
 could receive the fubftance of God in its owne power and vertue $ 
 No, it is given him oi Grace , as theSunneofitsown will glveth ic 
 klffcto the Hearb : And the Hearb. cannot therefore fay, I am the 
 
 Sunne, 
 
^ 
 
 Ch.3. fi^J^ Chrifts Difc/plesfed on hkfl.JJj andhlond, 61 
 
 Sunne* becaufe the Sunne woiketh in it: fo alfo can Man nsf fay : Note, 
 I am Chrift, becaufe that Chrift dwelltth and worketh i.i him as' in 
 his Exprefle Image : But the Ci eatore is the Paffive wherein the 
 Creator dwelleth and w orketh. 
 
 30. Wee are Members of Chrift according to his hnraanity , and 
 are therefore called C/;r//f/dw, becaufe Chrftdwcllech and worktth 
 in us , in that wee are in our Life his twiggs and branches , in thofe 
 in whom he bringech forth fruit til ough his power and vertue:0 
 little Children , it is a'Great Myfterie ! Note, Note •, the ufe of this 
 Teftament, where wee crpccially under Bread and Wme fhould 
 partake o{ Chrifts fleOi and bloud j is therefore ordained, that fo wee 
 fhould come together, and eare of One Bread , drink of Gne Cup, 
 and thereunder receive Chrift, that wee fhould Injiru^ one another, 
 what he hath done for us, and declare his fuftering Death and bloud- 
 Iheddingone <wno/j^ another , and teach it to 9ur children, and fhould 
 bJnde our felves therewith in Love, and exhort one another , that wee 
 in Chriftare Members of one Body, that wee in Chrift are all but 
 One. 
 
 jr. Even as the One onely Chrift glveth himfelfe into us all in 
 Common to be one onely Life, and loveth us all in his one onely Hu- 
 manity, andreacheth forth that fame onely humanity with his great 
 Love and Grace to us all in Common, under one Bread and Wine, 
 and fo bindeth himfelfe to us in one only participation :Thus fhould 
 wee alfo \nfuch coming together and participation,- as members of one 
 body, binde our felves together w true Love and faichrulntfle, and fe- 
 rioufly Confider, that in fuch participation wee are all but one in 
 Chrift : for wee partake all of one onely Chrift, and in that fame one 
 Chrift wte are one onely Body, which is Chrift in his Members: 
 O little Children, what a depth of Myfterie is this if wee did rightly 
 confider it ! Satan in the Anger of God , hath rent us afunder , and 
 made us at odds, fo that wee have Oppofite thoughts : and heerecom* 
 eth Chrift with his Love, and maketh us all, in himfelfe , one onely 
 Man againe, which is he himfelfe in us : fo thjt all of us together are 
 become branches rooted in his tree, which he himfelfe is } and ail 
 ]ive from his vercuc and fubftance, and ftand in one ftock , which is 
 himfelfe. 
 
 32. Therefore wee fhould rightly confider this, and not with un- 
 worthy hearts and Mouths draw neere to this Communion, and fup- 
 pofe it is enough, that wee partake of Bread and Wine : No, it is a 
 brotherly , memberly Band and Covenant ; wee binde our felves 
 therewith in Chrift to be one onely Man, and that fame one onely 
 Man, is every one himfelfe in Chrift : therefore our purpofe in fuch 
 coming together fhould be, that wee as Members of one Body, will 
 foWe.'our felves faft with fuch participation ^ and forfake Satan with 
 
 his 
 
52 B'hctt the r0icktci receive in thisTepaf^cnt, CI1.4. 
 
 his Cppcfire will, and heunily love one another, tsChrifi loath liroed Hty 
 and hathghen bh life into Dearh/jr M. 
 
 53. To th'S End is this Teftamenc of participation under Bread 
 and Wire orda'ned : Not to uiideiftOTd, as if it were a parcicipict- 
 on apart ^ndafunrJetj whereof a Chriftian without the ufeof this 
 ccufd not parrake : for if wte are in Chrift , and he himfelfc be in qs, 
 and is our Life and Light, and wee thus rooted in him in the Sob- 
 ftantiall Faich ', which Faiths Subliance hchimfelfe is: Wherefore 
 fhould not then that fame Lifes define, be able alwayes, if it hit turnfe 
 it felfe thereinto, to ea:e thereof : this Ordinance is onely a n^efn- 
 0^ berlike Band of Love ', that wee might thereby inftruft one another 
 what Chrift hath done for us, rill hee fhall vifiblj ^ coffrt . to us againe 
 in his alTumed humane Imagclikenefle j an3asour right High Prieft 
 jVc^^ be ever With us^nd m tti. 
 
 The Fourth Chapter, 
 
 Of the difference of fuch Participation, what 
 
 the wicked receive by this Teffatnent : 
 
 and how a Man fhould rightly pre- 
 
 pare himfelfe for it 5 that he 
 
 may be rightly Worthy. 
 
 I. 
 
 S is abovi-mentioned, it lyeth not in the conceit or fop- 
 pofition that one need onely draw neere witfh the Body 
 to fach Communion, and think : when I have participa- 
 ted of Bread and Wine with others : then I have recei- 
 ved the true Teftament of Chrifk , \rhereby my finnes 
 '^re foi^iven mte : No, S^' Paul fay th : • ^ee thut difHtYgu^ii^h iiof the 
 Bod)' of the LORD from Bread and Wine, he receiveth it to hismtie 
 'Judgement, i Cor. n. xp. Bread a>T<l Wine cannot apprehettd this 
 Teftanvent, much leHe the FaithleiTe » who come to it onely oucttf 
 Cnfl'oine, and that he will have the Name of a Chi iftian. 
 
 2. So alfo it ftandeth mt in the Priefts power, with his bleffiflg Mo 
 hrin> !hc Body and Bloud of Chrift in:o the Bread and Wine ; bu: 
 itftaadethin the Divine Infliturion , which Inftitution is hidden 
 from the wicked Mouih, and it is done to him as xo Judas, wlio 
 though indeed he alfo eate and drank of the Bread and Wine of the 
 
 Supper > 
 
Ch.4' ^h^f ths wicked receive in this Tefiammf, 63 
 
 Supper \ and was invited to the Teftament i yet he did nof receive 
 Chriftsfltfhand bloud, viz: theLoveofGod \ for after the Supper 
 Satan rcent into bitn •• which is as much as to fay : che po-.yer and ver- 
 tue of the Teftament touched him , fo that his inward falfe Faiths 
 Wouth, was thus ftirred and opened, but as his Faiths Mouths was, 
 fowas alfo theTeftanient in hisparticipation,as the Scripture fay th : 
 With the Holy thou an Holy 3 ani reith the perverfe thou an perverfe 
 Ffal. 18. 26, 27. 
 
 J. Hee received the Teftament ofChrift, hut [it was] the Jud^e- 
 mm onely : which Judgement in the Holy or Saints killeth the Eai th- 
 ly Will of the Serptnr : that is, when the Soule is capable of tlie ho- 
 ly power and vcitue j fo that it hath a Mouth of Faith , which recei- 
 veth the Love in the Teftament, then it r^ceiveth alfo heretvith in 
 like manner ChriAs fuffe. ing, Dtafh and Refurreftion, which l>ilk;li 
 Sinne in Soule and Flefti j but the w-cked Mouth is not capable of 
 the Love i therefore i( rcceiveth onely Chrifts fuftering and Dcacli, 
 and ^ot his Refurredion, for with h's falfe opinion, he layeth his de- 
 fire, viz: the falfe Faiths Mouthi to Chrifts Flcfh and Bloud, and 
 hjUeth Chriji in this participation in his Teftament, in himfelfe : he is 
 thereby Gviilty of the Death of Chr ft, forwithhis falfe participati- 
 on-and falfe Faiths deiire.he touchcth the ftvere Judgement of G A 
 in Chrifts Agony, WoundSj and Death. 
 
 4. Therefore, in that he is onely capable of tlie Judgement , the 
 jHck^t^siit of God which killed Chrift for our limies fake, in this Te- 
 ftament is moveable in the Son'e and property of the wicked ; which 
 Judgement} toucheth or (lirreth Chrifts wounds and Death in his 
 Teftament, in this participation of falfe property , for the falfe Ser- 
 pents-feede with this touch » (fingeth Chrift in the Heek : for Chrift of- ^ q. ,,]erceib. 
 fercth the SoiH.e his Teftament, and would flay the Serpent : but ' 
 while Satan hath the chiefe Dominion in trie Soule , he v/iU not re- 
 ceive it, but through the Soules Eftcuce cafteth his falfe Poyfonous 
 rsyes '' upon the wounds of Chrift, and dtfi.eth to kiil Chnft- ^ O, ^mji^ 
 
 ^. Underftand i iTedefireth to poyfon and infeii that Ground in 
 Man, where Chrifts Bleu J and Dt-ath, with his Refunedion, ihould 
 be poflefled, and ftirreth it felfe fo much tjie more in the falfe Soule, 
 ashedidrnfudas: when he received this Teftament. then he was 
 Stirring in jH.'fa/, and tooke his life in : Therefore fayth the Scrip- 
 ture :, After the Sop., Satin entered into him, Joh. 13 27. For his fjlfe 
 Heart had ftirred the Judgement of God, therefore it came alfo into 
 him, for it was mthjn him aforehand, but not manifeft , tiil he tou- 
 ched the Covenant in the Teftament ; h it went with him as with 
 Vrja Who unworthily touched the Arke of God, 2 Sam. 6. 6, 7. i Chron. 
 14 p> 10. which aw eked Man ought to obferve , that.hedoe noc 
 withoHt repenwnce for his finises toudi thi* Teftament, eife, he lay- 
 ■ . eih. 
 
554 '^^^ Ground of Ahfolution. Ch.4. 
 
 eth his hand of falfe property,on Chrifts Wounds, Agony and Death, 
 and will in rhe End receive fudxs wages therefrom. 
 
 6. It is not fo to be undcfftood, as if the wicked, who applyeth 
 himfelfe with orhers to the Covenant of theTeftamentsof Chrift, 
 did receive nothing, as alfo is to be underftood in Baptifme ; for the 
 Teftamentftandethfirmej the Inftitution con tinueth in power and 
 vertue, for the Fmhle^e doth not take away the Covenant and pow- 
 er j The Covenant goeth with fuch participation and m/? , into all, 
 bu: as the Mouth is, fuch alfo is the participation : Gods gi cat Love 
 and Grace, viz: the Subftantiall Love , giveth not it felfe into the 
 
 ^ O: Anguijb* »''f^?^^oule. but theProcefleof Chnft, w th his paine >•■■ Agony, 
 Scorne and Death, goeth indeed into the wicked fou;e , for therein 
 the Man Devill, viz: the wicked Heart, t>ierceth Chrift in his wounds, 
 and maketh it felfe Guilty of the Death of Chrift, 
 
 7. The wicked indeed pirtkipateth on Chrifts Going into Hell, on 
 his Anguifh, and Death, but he is mt capable of his Refurreftion, 
 wherein Chrift rulet'i over Death and Hell : for his wicked will de- 
 fneth not to dye in Chrifts Death with Chnft, to his wickedneffe and 
 falfe matters and CO iver fa tion, but defireth oncly to arife and Live 
 with finnes in Chrift; Spirit i he will rule in the Refurreftion of 
 Chrift with his Ear;hly Lucifer , therefore he treadeth the Death of 
 Chrift with the fee te of his falfe defire, and doth the fame which 
 the Pharifees did to Chrift : therefore it were better for him not to 
 boaft himfelfe to be a Chriftian, and that he did not touch or meddle 
 with Chrifts Teftamenc. 
 
 Of the Ground of Ahfolution, 
 what forgjvenejje of Sinnes is. 
 8. 
 
 ^ Or, Ignorance. The falfe conceit and grofle "* mif underftand}ng,when Men teach, 
 ^ Or, Sharp. Chrifts Teftamcntsdeftroy finue, needs yet a more = acute expofi- 
 tion, that the wicked Man may not thus hid€ himfelfe under it, and 
 fo cover h' mfelfe with Chrifts purple Mantle, and wcare it as a Badge 
 upon him in filfhood : Chrifts Bloudfhedding, as when he deftroyed 
 Gods Anger therewithjand turned the Anger into Love,i/ that yvhkh 
 deftroyeth finne : Hee that worthily participareth of Chrifts Bloud- 
 ftieddiiig,in him fmne is deftroyed through his viftory and refur- 
 re^ion with his bloud and Love ', Hee that comtth to it with a Peitt' 
 tent heart for his by-paft finne, and is angry at it , and hath a ftrong 
 purpofe in himfelfe, no more to enter into it, he layeth hold with the 
 Faith on the Teftamentary Grace. 
 
 9. It is falfe for one to deferre his repentance till the participa- 
 tion of the Teftamenc of Chrift, [ and then to think j that the fame 
 
 wilJ 
 
Ch.4. II hat forgwenejfe ef SJnne is, 65 
 
 will rake away his fmne : There is na forgivenefle of finnes , either - 
 
 by tejiment cr Abfolution, unlefle a Man convert from finne , and be 
 
 renerced through earned fmcere Repentance and turning in to the i/b/^J 
 
 Grace of God in Faith onChriftin the Holy Ghoft:that he takeih up " - - 
 
 another m\\ and refolution to goe out from falfhood and wicked- 
 nelTe. 
 
 10. For,the forgivcnefle of finncs in Chrifts Teftaments,and mih- 
 QHt the Ufe of them is nothing elfe but this : when Chrift in the Con- 
 verting Sinner arifeth from :<1ans Death, into Mans Faith i and a 
 New obedient will arifeth out of his Death, and bccomcth a Light 
 in Mans Life, fo that the Eternall Night is turned into a cleere Day, 
 then Sinne \s forgiven : for if the Eternall day of Love dawnecb, thea 
 is the Night of the Eternall Darkneffe of Gods Anger turned into 
 Love,and there is the Wedding of the Limb rightly kept ; and not with 
 the unworthy Heart,wh'ch without repentance and forfakingof its 
 (innes rHnaet/^ to the Teftament, and fuppoferh, that its finnes are 
 forgiven through the layingon of the Priefts Hand, and participation 
 oftheTcftaments. 
 
 11. The Prieft hath no power to forgive finne , it ftandech not in 
 his owne might and power, the might is in the Ordinance of Chrift : 
 Chrift in Man, and fo farrc alfo as he is in the Prieft himfelfe,/or^i- 
 wtA finne to the Repenting Confcience : The Abfolution is bur a 
 Medium, viz: an outward figne thereof, tliat wee fhould receive one 
 another in Love and hearty forgiveneflfe , and binde and reconcile 
 our felves in the Love of the bands of Chrift.in his Brkle :ind in Love 
 receive one another into the Commmien of the body, viz: ofth-: Bride 
 ofChrifi. 
 
 12. the Mimjfer of Chrift, taketh the faithfull Penitent Man, 
 through an Outward Abfolution, in Chrifts ftead, into the • Comnnu- f church. 
 nion or Congregation of Chrift : Hee is with his Abfolution a Medium 
 
 or meanes, of that which Chrift himfclfe through his abfolution doth 
 
 e Efteftually in the inward Ground, and fo Man is through fuch a g [Vorkingh 
 
 a Medium outwardly confirmed : But if there be no Faith and con- 
 
 verfion there ; but onely a Cuftome,chcn there is alfo no Abfoiurion ; 
 
 for the Priefts Abfolution without Chrifts co working, is pawerlLfle 
 
 and dead, for the power fticketh not barely in the outward Ordinance 
 
 and in the Prieft, but in the Communion of the Saints in Chrift, viz: 
 
 in the Bride of Chrift, the fame taketh the Repenting Man into their 
 
 Memberlike fraternityin the F<j»& of that which is to come, the Spi- 
 
 r^f of Chrift in his members receiveth him. 
 
 !;• A wicked Prieft) in whom the Spirit of Chrift is nor, cannn 
 abfolve him, nor receive him, but the Office of Chrift through ihe 
 word of his Promife, receiveth him : A falfe Prieft is but an outward 
 worklelfe inftrumcnt as to himfclfe, and doth no more with this thaa 
 
 P the 
 
66 What forgwettefe of Sintte if, Ch.4. 
 
 the wicked Priefl with the Wat'eyBaptifwe^ which cneiy powreth the 
 water, and fpeaketh the words wirhout co-working i But the Spirit 
 of the Office looketh not upon the mworthy Minijler of the Office, 
 bet upon thofe that come to the Office wih Faith : He abfoiveth 
 him through his Office, and receive.h him with the Bride of Chrifl: 
 ill whom Hec worketh, into the Church or Congregatm, and not by a 
 wicked Pharifee, wh6 himfelfe is not capable of the Office, and one- 
 ly litteth there as an Idoll, which Man worfhippeth, and is himfelfe 
 bar a Devill full of falfhood, and attributeth that to himfelfe > which 
 he himfelfe /wtft not. 
 
 14. There muft be earntftneffe ufed in going about with fuch an 
 Office of the power of God, cr elfe Chrift is but meckcd therein : 
 Therefore no Man fhould relye upon the Ordlnance> and think, that 
 the Ordinance abfoiveth him, or that for the Ordinance and Inftitu- 
 tion fake of Chrifl be receiveth the Teftament; If any will receive 
 Chrift into himfelfe for a lodger ; he muft then bring the Temple of 
 Chrift, wherein Chrift abfoiveth him, with him i»to the Ordinance ', 
 The abfolution is but a receiving into theCommwiionof the Mem- 
 bers of Chrift : the Prieft receiveth him outwardly with the Congre- 
 gation, and Chrift receiveth him in the Faiths and bindeth himfelfe 
 vvorkingly with him -, which cannot be done without Faith and Eai- 
 ncft turning into God : and now as Chrift worketh inwardly in hira, 
 fo alfo the Congregation or Churchy viz: the Bride of Chrift , worke 
 membraQy in him with their prayers t and they all are but one in 
 Chrift. 
 
 15. But it is a fnare of the Devill, that the wicked think, that he 
 is a finner indeed , but he will at laft goe to the Office of Chrift , to 
 the Communion of Saints •, and wi// beabfolved and receive Chrifts 
 Teftament, that his finnes may once be forgiven him, and then will 
 finne a new, when his old finne is done away : as it cometh to pafle, 
 thiT m3X)y begin to hang their heads a little, and make ajhew , and pre- 
 fenrly afterwards enter into their old Cuftome againe , into all abo- 
 
 ^ Note. minations and Blafphemy : Thefe Crucifie Chrift, and '' pierce him in 
 his wounds \ and it goerh with fuch a one as with Judas,\vho after he 
 had eaten, Satan entered into him, it were better he continued alto- 
 gether from it,fo long as it is not with him in Eirncftnefle, If that he 
 thinkerh to be and reraaine a true Chriftian 
 
 Of true Chriftranity, 
 what a right Chrijiian is. 
 16. 
 
 Chriftianicy is not a hare C8nce/t,chat a Man need onely to acknow- 
 ledge with the Mouth aid beleeve, that Chrift dyed for us, and hath 
 
 fatis^ed 
 
 >'^ 
 
-^ 
 
 Ch.4. of true Chrijiianity, ^7 
 
 facisfied for fione, tliac a Mao need onely to give aflent to the Go- 
 fpcl, and hold the Hiftoiy of what was done by Chrift, to ht true, 
 and that a Man need one/> and ^4re/> to goe to his Teftament, and 
 there receive the Grace which he left beliinde him , and comfort 
 himfelfe therewith, and accompi: ic as a Merit and imf«tid Grace; 
 It is not enoMg/j for a Man to heare Sermons preached, and to be Bai'- 
 tifed to Chrift, asd goe to the Supper , fo that a Man doe but ktepe 
 the €uftome : this by farre maketh no Chriftian, itmuftbe Earneft- 
 neflfej none is a Chriftian, unlefle Chrift /ive and work in him j as 
 Chrift himfelfe fayth i Whhm mee jee can doe nothing: Joh. i5."5. 
 Alfo : Hee that gathereth not with meefcatteretb, Matth. 12. go. 
 
 17, A Chriftian muft be one Spirit in and with Chrjft , and v/ill 
 and work in the power of Chnft : it is a living aftive working Gi ace» 
 in a Chriftian ; a continuall burning fire, i feeling power and vertue, 
 which though it be often covered with the Luft of the flefh, and the 
 
 vanity of the world, yet it ' glimmereth andburneth in the Heart, as ; qIq^i^j^^ 
 a fire, and reproveth the flefh, and the vaine luft of untruth j reje- 
 fteth the falfe way , and willeth it not : that fame inward fire is the 
 Spirit ofchrift, which without ceafing breaketh the head of the Ser- 
 pent i viz: the Luft of the fiefh: The flefh hath the will of this 
 world ; but that Tame kindled ground, hath the will of God : If any be 
 a Chriftian, then he will hate and be angry at the will of the fltfn, 
 he will be an Enemy to his evill flcfhiy Luft, and conftantly com- 
 'plaine and hold himfelfe to be unworthy, and continually with his in- Note, 
 ward will of the foule finck himfelfe , into the ^ meereft Grace, into ^ p^re/?. 
 Gods mercy, and not fay of himfelfe ^ lama right Chriftian, bur will 
 continually prefle with his Defire into Gods Mercy, and fly to Grace, 
 that he might be but a right Chi iftian, and will actompt himfelfe in 
 all his converfation alwayes too unworthy of fuch Grace, and in conti- 
 nuall refigned humility wirh weeping and prayer, onely prefle into 
 Grace-, his whole life will be a continwa// Repentance, and [he will 3 
 evermore defirc to apprehend Grace , as it hath apprehended 
 him. 
 
 18. A right Chriftian is <#-7^Ate^ at finne , when the Luft of the 
 flefh would worke finne : alfo when he fceth others work finne, then 
 he ^roanetA in himfelfe at it ; and wifhcth that fuch evill wtre not 
 committed , it is an abomination to him in his Eyes, he lovcth trw.h 
 and righteoufnejfei and hateth the falfe way : and although the Earth- 
 ly flefh often unawares without any purpofe of will,falleth upon him 
 with a fudden falfe Luft, and many times bringeth him to fall, as hith 
 been with Vavid, and Solomon^ and Many Saints, and is (lill done , yet 
 fuch a Man in whom the Spirit of Chrift is, doth not lye in ftnne j but 
 the Inward Ground, viz: the Incorporated Grace in the Spirit of 
 Chr'ift, cometh quichjy with Gods ' fevere righteoufneflfe, in the An- ' Strili. 
 
 r 2 gcr, 
 
^8 Of the worthy f reparation to the Holy TeJlament.Ch,^, 
 
 ger, and enrereth into him in the Confcitnce j as the Prophet Nmh^ 
 entered into Davidf confcience, and touched his confcience, and 
 awakened the fire of Anger : when David fuddenly began with great 
 forrow to repent and acknowledge his finne , and entered into fuch 
 Earneft Repencance,thar he would receive no comfort from all bU friendsy 
 and would not fuffcr his Eares to be filled with comfort, and the 
 tickling of Grace, till he felt the Grace of the Lord in hit Confcience ; 
 ». no fllatfery would /et his heart at peace, tiU the Lord fpak? into him with 
 —^ his Grace, 2Sam. 12. 7. 
 
 of ibs vp&rthy preparation to the holy 
 Tejiammt of Chrifi, 
 
 19. 
 
 If any will call himfelfe a Chriftianj and comfort himfelfe with the 
 Wei its of Chrift^ , and approach to his Teftament, and worthily re- 
 ceive the fame, let him confider his v^ayes well,and looke to his heart, 
 and fee how it is framed, i. Whether he ftandech in fuch a defire, 
 as to be wiUing to dye wholly from vanity •, 2. Whether ic be in his 
 purpofe, to^oeeMtfromallfalftiood, unrighteoufneffe, lying and de- 
 ceit ■^ and that he be refolved never to enter into them againe : 
 3. Whether he defire the Grace of God in Cbrift, with a cleane pure 
 wil 4. Alfo whether he is forry for his finrie : $. Whether he finde 
 and feele fuch a will in himfelfe, that from henceforth he will wf»o//y 
 goe forth from his former Sinnes and Blafphemies : 6. And alfo whe- 
 ther he be fo minded, that he will yeeW up his whole heart and will 
 to Gods Mercy : 7. Alfo whether he findeth feeleth and knoweth 
 2 place in himfelfe where he will lay up, this high Teftament, viz: the 
 flefh and bloud of Chrift with his Grace : 8. Alfo whether or no he 
 hath made roome in his heart and whole foule for the Spirit of Chrift, 
 that he may there enter in as a Living Conqueror over Death and 
 Hell, and may ereft his Kingly Falace in his heart and fouie : 9. And 
 whether he be capable of this, where Chrift fayth ; Wee will come unto 
 you and make our dwelling in fou, ]bh. 14. 2^. 10. Alfo whether the 
 Temple of the Holy Ghoft in him be (wept and pufged with right re- 
 " pentance : 11. Alio whether there be a right Mouth in him, that can 
 rightly receive ehrifts Holy flefh : 12. Alfo whether the Effence of 
 his Life be fo framed, that Chrifi with his Subftance and with his 
 Love may continue therein ? For Chrift fayrh ; Hee that Eatethmy fieP 
 and drinkeih my Bloud y continueth in Mee and I in him, ]oh. 6. $5» 
 15. Alfo whether he finde in his Mifide that the Srreame of the Li- 
 ving Waters oi Divine Love flow from him, that he love his God, and 
 his brother and Neighbour as himfelfe : 14. Alfo whether he wifh- 
 sth a«d defireth to docQood to his Enemies, i 5. Whether he accomp- 
 
 teth 
 
Ch. 4« of the worthy pcpamtion to the Holy Tejrammt» 69 
 
 tech any thing in this world as his ovone , of which he fayth j Thk k 
 mine orvne onely : i6. Or whechcr in that which he hath and pofleifeth 
 heaccomptethhimfelfebucafcrvantofGcd, aiida5fewjr^ to him 
 and his brother therein : and Confider that he is but an ogicer and 
 Servant of God in his flare and condition, & in his temporall Goods, 
 that none of it is his own, but Gods and his brothers ? 17. Allb whe- 
 ther he trufteth God in his converfation, and keepe and efteeme his 
 Life as his Lord Chrift did ; who was but a Pilgrim in this world, and 
 had nothing for his owne, and alfo willingly left his Life for his bre- 
 thren ? 18. Alfo whether he findeth a fparkle of fuch a will in him- 
 fclfe. 
 
 20. Now if he ftide all this in himfelfe, then he is rightly worthy 
 and very fit for fuch a Teftamcntary participation : but if not, and yec 
 findeth fuch a hunger in himfelfe, that he would willingly be and will 
 fo, then he is in the drawing of the Father to the Grace in Chrifl, then 
 he niould not longparly with Reafon, and (jrame doubts in himfelfe,but 
 fhould that very houre enter into fuch an Earneftpurpofe, that he 
 will enter into Earneft fincerc Repentance, and continually fly to 
 the Grace of God in Chrift, and pray , that he will give him fuch a 
 heurt and willj and notattribute to himfelfe, as if he would attaine it 
 in his owne power and vertue, but barely and meerly finck into the 
 moft pure Grace, into the Mercy of God , and be in himfelfe as a 
 yoangchilde, which onely hath adefire after the Mothers Milke, 
 that M«not help himfelfe, but flyeth to the Mother for hertohelpe 
 him. 
 
 21. His going to the Communion of Saints fhould be in Humility : 
 with a right reconciliation with all thofe, whom he hath wronged, 
 or who have wronged him, and lhouI<i forgive aU his Eneicies, and 
 wifh the fame to them which he defireth for himfelfe: With the 
 fearcofGod, and a penitent Heart, in aright Earntfl purpofe, he 
 may approach thereto, and bring no on'ne dcfire to the Tcftiment of 
 Chrift , nor willing to apprehend and comprehend fuch Grace by his 
 owne ability, but onely finck himfelfe downe, and wholly give him- 
 felfe up into the Grace as unwortliy : and caft himfelfe upon the 
 Grace, to doe with him what it will i and not at all wilt to define the 
 Spiritof Divine Joy ; underftand, as a propriety ; but give himfelfe 
 up to it » and finck downe in the Grace, that the fame (Spirit of 
 Grace ) may be in him how and when ic will. 
 
 22. 
 The Heart and Minde fljOfiJd fay in it felfe 
 before the Tejidmcnt ofGod^ thus : 
 
 tbjOH Great Grace ofGod^ lunvporthyfinfuU Mdn^ 
 
 come. 
 
70 of the worthy preparation to the HoJj/ Tifiawent, Ch.4. 
 
 come to thee upon thy Call^ whereas thou hafi bidden 
 uspoore Aim to come and thou wilt refrefli us, 
 Matth. II. 28. Be it done unto mee according as 
 ihoufayji^ hoiv thou wilt ^ I give up my fclfe herewith 
 ivhoUy and altogether ^doe thou with mee poore unwor^ 
 thy Man according to thy Grace Jjow thou wilt ^ I will 
 Eternally be thy owne: Break^now my will^ and go- 
 vern it ivith thy will^ lean and am able to doe nothing 
 lutjinckjnow wholly and altogether into thy Grace, 
 
 2g. Such a Man as fo wholly givech himfelfc up to God> and con- 
 tinueth (landing in fuch refignation with his will, he will in the End 
 when the Grace moveth injiim, finde and feele, what Grace and Di- 
 vine Love is : When the Divine fire is kindled in his /i/e, i hen he will 
 fctle and tafte v/hat Chrift in him is , and finde quickly how he is 
 become another Man of other thoughts and will. 
 
 24. And then he is a Chriftian , when Chrifts Love-fire ftriveth 
 with Gods Anger in the Confcience, and it will be fee before that 
 Man in Chrifts proceffe in this world,that he muft follow after Chrifi, 
 in his fuffering,anguifh, paine/comej and perfccution, and nouft take 
 the Crojfeoi Chrift upon him , and be conformabli to Cbrifts Image : 
 where there is Inwardly Strife a^ainft Sinne , and flelhly Lufts that 
 are in him, fo that he defpifeth himfelfc and hateth the evill Luft j 
 and outwardly he hath contempt, fcorne, trouble, and mifery: 
 whereas the world accompteth him fora ftranger and ifoole , where 
 reafon looketh upon ic felfe as foolifti, and he himfelfe as to the mat- 
 ters and converfation of th'<s world will bea foole, and hateth every 
 thing which his fle/I) loveth : where there is none that flattereth him, 
 but all his good friends, fhun him and withdraw themfelves, except 
 onely a/ew of the children of God, who take notice of it, and whom 
 God fendeih him for his comfort : Then may he think, that he at that 
 time with Chrift,hangeth to the Croire,and he fo behaveth himfelfc, 
 that he would willingly even dye with Chrift, for the profeffion fake 
 oftheTru h, inAop? that healfo inChrifts viftory and overcoming 
 fhall arife m h Chrifl, and live Eternally in Chrift. 
 
 2$. This isaChriftian and worthy for the ComntHnion of Saintty 
 who is entered into this proceffe, and converfeth therein : All others 
 who goe onely out of Cuftome, and accompt Chrifts Teftameni, for 
 an outwardly imputed Grace, and as a worke done beleevingly appro- 
 priate it to himfelfc, and will receive it as a Gift, bat will not be new- 
 borne, and be another Man of other thoughts and will, and kcepe 
 
 th€ 
 
Cb. 5' Of the werihy prewar At ion to the Holy Teftdment, 7 1 
 
 the defiled Cloake of finne in the Ccnfdince in him, gnd pafle quickl3' 
 againe into the old footfteps : All thefe are unworthy and unfic,and 
 uncapablc of the Tcftamcnr, and receive ico/:^/)' untojcdgemenr, 
 as before is mentioned. 
 
 7he Fift Chapter. 
 
 OftheContemion^Difputation, and Strife of 
 
 the Learned about Chrifts Teftaments ; 
 
 what they Effed therewith, and what 
 
 is to be held concerning it. 
 
 Otourof an aflt^ion to meddle with any one. in hiu 
 good Confcience, will I adde this Chapter, but for the 
 comfort t)f the fimpk children of Chrift, which Men fo 
 lead into Errour, and fliut them up in opinions, and fe- 
 
 duce them from the true underftanding in contention, 
 
 and make of Chrifts Teftaments a meere Den ofMunber , and binde 
 and fhut up the Confcience in Snares and Bands , to them I will fig- 
 nifie what they fhould hold concerning the contentious Difpuration 
 of the Learned in Reafon, and what they fet up thereby. 
 
 2. Chrifts Teftaments are nothing elfe, but a Band and Covenant 
 between God and Manj a.Mewberliks union of the children of Men, 
 where God with the humanity of Chrift hath bound himfelfe with 
 Man againe after the fall, to be their loving God : Now all that wi.h- 
 eut this Memberlike Band and Covenant of Love, contend and dif- 
 pute about conceits and opinions, about knowledge, that goerh into 
 owne felfe without Chrift , and there is no true underjf aiding miny 
 fuch,for none kporveth ChriftMt the Father onely^and thofe to whom the Fw 
 tber will reveale him, Matth. ir. 27, • 
 
 3. Now if Chrift be revealed to and in a Man, then he hath no 'l/h'^nCA^ 
 contentious Difputation, nor Strife with any Man about thatkuov/- *^ ^; 
 ledge and skill, but he is /o»'/)', and accomptcth himfelfe unworthy ' ^ 
 ofanyfuch knowledge j he defpifetb none /or the diference fake of 
 
 his Gifts, but is in Love with all Men, and letreth every Man have 
 his owne, and giveth to his Neighbour onely his Love- will, and con- 
 fidcrethhowhe may beaiJ/tm^erofClirift andof his Brethren and "^^^ 
 
 Sifters. 
 
 4. But 
 
' who g 
 [ Lovei 
 
 I ^^^ fee the 
 
 75 Of ike Contention of the Learned Ch.5. 
 
 4. But that Men run inn fo many Opinions, and ftrive, contend, 
 and diipiue about chera, and defpifc one anocher for the Letter fake, 
 and fcorne, and give them to the Devi 11 : there the fimple Chriftian 
 is to kno'.v, th.it in all fuch Strife there is no true underftanding, but 
 •* Matters. meere Pride and Anikhr'ijikn ^ doings, or miferable confounding of 
 the words of Clirift, where nothing arifeth from it but dif union, 
 unfifety, Enmity, and nothing elfe is cffeded eherewith but the De- 
 vills will. 
 . I 5. And thatis, becaufe theygiveoucthemfelves to be r^dcj^erj of 
 
 /^ VL the Kingdome of Chrifl:, and yet are «at fent or knowne of God j 
 
 1/ / / '' they take their matter all from others, and exchange words and let- 
 ters, and contend and difpute about the Art, how Men may artifici- 
 . ally let letrers together,and make opinions, '■vhich compofure is mofl: 
 . artificial!, and compell the Confciences into that Arc > but they them- 
 , felves undgrjiani not what they doe : their knowledge fticketh birely 
 in the letters, and yet have not the Living word C H R I S T in them, 
 ' who givcth teliitmnj to the Literall word : Had they Chrift in the 
 Love in them, then they would impart that fame Love, and would 
 men Chrift in themfelves , and would fo walke that Men might 
 ley were Chrifts children: Bat while they onely contend and 
 difpute, and will not fo love and live, themfelves, it is falfe and but 
 ' an hypocriricall fhew. 
 
 6. But that this is trucj let Men looke upon dieir fiippolition, 
 about which they contend : One heape of them fay th, Chriji tsfub- 
 ftantially under Bread and Wine : Alfo, Bread and Wine is changed into the 
 Tefiament ej Chrift^ and there is a change of the Bread and Wine ; and fo 
 will receive Chrift into the Beaftall and MortallMan, which Beaft 
 ''Text. In the yet is not profitable^' as to Holineffe: The other Party faythj It it 
 holinejfe. onely a ftgne and fignifi:ation of the Body of Chrift, that he was broken or dy 
 
 "^ All-prefem, ^^fii' ^ • ^"^ denieth the <^ prefent fubftantiall participation,and un- 
 frefentiall. derfl:and nothing concerning Man , what and how he is, what he 
 wanteth and ftandeth in need of, that he may actaine the falvation of 
 God againe : The Third Party will handle the matter beft,and keep 
 to the words of the Inftitution, but fay j that Chrid is participated 
 with and under Bread and Wine, that is, Chrifts fleft) aadbleud is eaten and 
 drunks undtr Bread and Wine; but yet have no underftanding how 
 ^ ,. that comes to piiife, what is in Man that is capable of fuch a Gift, 
 ^^."i -^ « y. and roil! know nothing of the inward Ground and right Adamicall hu- 
 manity,and deny alfo moreover the Subftantiall inhabiting of Chrift, 
 I and is as farre from underftanding as either of the other two: Nei- 
 ther a?;// they know how the participation is wrought) but depend 
 barely on the dead letter, but lay about them, lafti and thunder,with 
 railing, feorne,Herefie, and Blafphemy. 
 
 7. Evtry 
 
 /'/ .V .... 
 
Ch.5. <^^^^^ Chrifis Tefiamenfs, 73 
 
 7. Every party ftriveth onely about a literall Image , and will have 
 
 Chiift bound to their ^ Imagelike opinion,and will be Fatron of that./ hnagmry, 
 
 fame Images and doe it upon no other ground, but that they willac- ' 
 
 taine Glory, honour> and high Efteeme by it : which iiiay be koowne Ia/ 
 
 in that they all of them difgrace and contcmne one anocher,th3t each , ijk 
 
 of them may but noaintaine his «* Imagelike opinion , and be called [ 
 
 and efteemed « Lords of the Myfterics of Chrift-, and yet in the ^OcMajlen 
 
 gr.oundof their hearts refpeft nothing but the Earthly Lucifer, with andDiffen- 
 
 temporary honour and felfe-will i and will be ■ worfhipptd as Chrift : cers. 
 
 Every party would have it fo, that Men fliould worfhip their Image, f Veneraied. 
 
 viz: their framed literall Opinion, 
 
 8. With Chrifts Teflaments they diftinguifti their Images , and 
 make them a SeA therewith : and cry 3 Heere is the Church of Chrifl^ 
 there is Herefte and Sedu^ion : cleave unto mee, heere is Chriji : and 
 therewith imbitter the hearts of Kinis and PrinceSiUs alfo the Mindes 
 of the Peoj)/e,fo that one brother, for an Imige-like opinion fake, 
 defpifethj difgraceth, flandercth, and blafphemeth another, and ac« 
 compts him and cryeth out upon liim for Devillifh , and will raife 
 warrcs andbloudfhed, and defolationofLand and People, for the 
 fakcof fuch Idoll-Images : all which are a meere empty Ihell without : 
 fruit, and belong to the fiery WorW for Seperation. 
 
 9. Men have brought it to this paffe, that the people think, they "r 
 arc faved, if they doe but cleave to the opinion [ of luch men J and ^jy 
 allow it : whether they underfland it or no, when they doe but ha. i\ 
 
 nour a Seftarian Name thereby, and hold the Patron of their opi- ji ^; 
 
 nion to be right j fo that when one heareth the name of him, he cry- v ^T '' 
 eth y Tes,yes} that is right : and yet knoweth not what it is : fo alto- ^'*"'^ 
 gether have men blinded and feduced the fimple, that Men looke' 
 oncly upon°Mcns Names , and think Chrift is in the Opinion ; and 
 that which is yet worfe, men fo compell the people with power into • 
 fuchlmage-likeOpinions, and have fo blinded Men, that they for- 
 fakc even body and Goods for an Opinion fake , which yet they un- J 
 derftand net in the ground of it , and perfccutc, hate, and kill one • 
 another for it, 
 
 10. Ei?ery oneofthem cryeth Men will take aw^y the true Do- ■» 
 ftrine, viz: the true Faith, from them, and yet they have it not, nei- 
 ther is it in their Opinion y thus altogether is the world filled and 
 blinded with Opinions : Men fuppofe, if a Man ufe but Chrifts Tefta- ' 
 raents according to the opinion of his Patron, then there is bleffed- 
 Jaefle and falvation therein, elfe there can be no falvation : and who- 
 foever imagincth not according to the fame opinion, and hangeth ' 
 and cleavcth to them, cannot be faved ', alfo he is no true member ' 
 of the right Chriftcndonse. 
 
 Q. ii.M^rt- 
 
-.. of the Contention of the Learned Ch.5. 
 
 11. Vencot fo n^iferably conrcrd abcur fuch In-agel'kc cpiai- 
 oJonSjihj: if?£ C^^mc-e/arc made norhing clle bur rreerc bcufts of 
 conrtmioui Difpuracion, and rpiiirua'i Dtmis cf Mu^ther : which 
 Murrf".er i.i the End cOiT.es to ■»a-<-^es arJ blTuJjhejt, and nieere di grace 
 and djfhoaouri; done toChriA for his holy Gifcs and Tcllamenrs 
 lake : and ao'hing tlfe in trurh is thereby crefted , bu: 3* Ifm' dm- 
 cei i^.■'«t ibi 0:liin Cslfe^ atd irude nn Idol- a'.fe to be iheir (?9i,and joy- 
 ed ia ihci o v\;e haniLvarke ; viz: in rheir IJoIl-Image, sni hjf ibdr 
 Gai .• iZrJ ihref^^e ii"9 ;b: anirr of G:J vris wnih agJJn,? ihem , and di- 
 %»xred theii dlin ibi Ml-di^ttej^f, [> jbis ''M:h idoli and Lnagc Se'^vinis 
 auU »x iom4 tn^o '.be fomrei L i-J. 
 
 12. Lovi^ brethren, c'rewd r.c: abo-j: Opinions , all contenti- 
 ous D fputitionis an Image of an Idol. : Chrilt ha:h corccrning h'^s 
 
 ^y ^' Omaiprcfcoce, told us of n d opinion, where he fayrh, He will be vntb 
 ^y^ K ufevivi dsf !f'J)i Ejid :fds--i'jrid, Mardi. 28 20. He fay:h nor , in 
 ^ fucb yrfn.h sn 'p:.-J.'fl , bu: where h - fi^'nifierh h's prefence , he fayth 
 ^ thus ; ji \bi tigb.inir^g g-^e-.b hrib ini (h'lmih f? xbe g-ng d-wne therecfy 
 " fofiiJiHr': :h; Ei-er end>i-^\ng coding of the S^rmt of ^fsn be, Matth 24. 
 * 27. Anduyihi TJ^ikjiidj-n- sfG?d is intVirdS wkk:ny.m, Lok. 17. 
 ^21. 
 
 12,. Chrjfts Light and power rifcrh up in his children in the in- 
 
 * irri Gr:uad, and fhintth to there through Ae vfh:U courfe of rheir 
 ^ life, and in that well fpring of L'ghr is the k'ngdo-ne of God m M '-i : 
 
 Ny.v if he have not this, ict him contend and d-fparc as much as he 
 
 ,*^ ^ will, yet he will briag it into him by no opinion ; burif he hith ir, 
 
 ^^^ \ mt ofibsfinu w;itfpTnif.yjp evei -i-reirr^e; qf Love i ir necderh no Op:- 
 
 \ aiou, let him o.itiy lo^ke tha- Chrifts kingdome be borne 1.1 him, 
 
 * that Chrilt be Man in him : cife he is no 0»rifl:an . be he.ho.v he 'mW. 
 "^ * for opiaioa, he ra ft itaad as a b^xn:b in ibi vme if Chrlji , Job. 15. 
 
 * The Opiiiion he'perh him nor, bu: the true Fa'th , wh-ch through 
 « the break 1 2 fo:th of Love is a^ivr, spj v^.^t^-.b i^rJvn'k:, Gal. 5. 5. 
 \ if be hive r>o: the works of Love, then he hath a fo no Faith: the 
 
 * epifitoa maketh 00 ra'.va:ioii.b-:t is oi^fiAa confulio'.i of the Torigyes 
 vcf riie one onely Love : N3 ;£ is a Ch.iftian , ualtflc he lore his 
 ^ neighbour, and dciireth to ice him good. 
 
 -Qr^UikB^. 14. The carvard y impa-ed Gace , without the innate s filial 
 
 ' Graces is ail fal e ■, \v-hen Chr ft •v rkerh ina MaU; ihen >-e is^a Chr i' 
 
 -/ ^Ji -an^aud tihen thefaftcring s ;^er hs,'a/>d ^^i^:b^T on'o!^ rT{'tgta3g; 
 
 'w^''*^,"^ fi!!» TwhcnTjeTiIrh hi rt in h mftlieTor an^dvoca €7^0 haclfd^e 
 
 ^ It, that fie doe ir alfo to him> s.id arrafterh his niepts to him, cr^n ts 
 
 *■ thekngd:roe cfG d'^n thjt Men. o-herwi'e a 1 rTBa^eiike Ophii- 
 
 ^ CQS are fiifc : No^*ork4>!caje.h G^d bu: .vhat he himfelfe v?orketh. 
 
 ^ In Man rhrojgh his SfH:, thtrcf.->rriet U5 be tfiTchifdrea of CHr'^, 
 
 ^-IBs^ot the'^idii^Hcf rSaees. ■"' — 
 
 ' -^ - - ^^ - 15. Cfarift 
 
ei3.5. ^^^^ Chrifts Tefuments, 
 
 1%. Chrlft hath imparted his kingdome to ds in his Teftarncnts, 
 
 be that will receive it mufl be his cnildcjclfc there is n* Inheritance: 
 
 to vw>rk Repentance is better then to defire to know moch : is nn 
 
 l^e knowledge given fron God to a Man, then he will rw [ be able 
 
 to 3 underfund the Ground of the divine fecret Myfterj'jbu: if it be 
 
 given him, he rueie no Image : roconrinue in the hu-nilitj and fim- 
 
 plicic)' of Chrift , and to cleave to his W and Grace wirhoK 
 
 dcfpifing of anyone, is good Chriftianity : All what- 
 
 focTcr fpcaketh of it fclfe is Bibdly in Cbri^ 
 
 wee are all Members j and all 
 
 one. AMES. 
 
 75 
 
 7hc Emi ef the fec&nd Unit 3(^9^ 
 concerning 
 The Hoi) Supper, 
 
 I 
 
The Table of the Two Teftaments: 
 
 Booki.Ch: Angells. Vcrfe. 
 
 1 . 'T^He End Tifhy God Created tht 
 
 A Angells and Men 5 alfo of 
 Keafins Mifunderftanding ef the 
 TejiamentsofCbrift. 23 
 
 2 . Hew> Ang€lls became Vevil/s. 3 , 
 
 Anointing. Anointed. 
 
 3 . How Chrijit anointing is under- 
 floodintheWattrBaftijme, 19 
 
 3 . Horc the Body andSoule is anoin- 
 ted hy Cbrifi in the Water-Ba^^ 
 tifme. 19.20 
 
 4. John Anointed when Mary Ja^ 
 luted Elizabeth. 4 
 
 4. A Baptizer Ibould be the Anoin- 
 ted o/Cfcri/J. • 22 
 Antichriftian. 
 
 Books 2. Ch, 
 
 5 . 0/ An t i chriftian doings. 4 
 
 Book^i.Cb. Arifc. 
 
 3 . What that iSy wherein Man at the 
 laji day [hall Arife and jiand be- 
 fore the Judgement. 16.17,20 
 Baptifrae. Baptifed. Baptife. 
 
 Ch. Baptifer. 
 
 2. How the Deluge was a figure of 
 Baptifme. 17 
 
 2. Why God fent the Baptifme and 
 Vivine Infufion in an Elementary 
 Earthly Medium. 26. 27 
 
 2. What is the Ground of that Water- 
 Baptifme, to which the holy Ghojl 
 is the Hand that Baptifcth. 3 6 
 
 /Booki.Ch; Verfe. 
 
 3. How the whole Man needed Bap- 
 tifme, 4 
 
 3. How the Baptifme of the holy 
 Ghoft it efeaed. 6 
 
 3. What it is in the J^tfier- Bap- 
 tifme, wherewith the Body from 
 the Outward World and the Spirit 
 of the Conftellation in Man is 
 Baptifed. 12 
 
 3. How wee are buried with Chrijl 
 i'z Baptifme. 22 
 
 4. John the Baptift the Beginner of 
 ^tffer-Baptilme. 01 
 
 4. Circumcifton changed into Water' 
 Baptifme. 6 
 
 4. Why God Ordained the Water- 
 Baptifme. 9 
 
 4. Why the Outward Baptifme is 
 requifite to ihofe that live to have 
 it' 14.15,19. 
 
 4. Wee are through Baptifme plan- 
 ted anew in the Word of God. 20 
 
 4. How God is with the Holy^& with 
 the Vnholy in the Baptifme. 2 4 
 
 ^.What required to Baptifme in 
 them that are pre fent. 3 3 . 3 4. 40 
 
 4. Wic\ed people at the Baptifme, 
 a hinderance to the work. 3 ^ 
 
 4. Baptifme notameere/igne, but 
 a fubjiantiall work^. 38 
 
 ^.What was done that the Ihree 
 Worlds properties in Man rmght be 
 Baptifed, J 
 
Thcyrable of the two Teftaments. 
 
 Book I . Ch. Verfe. . Book a. Ch. Verfe. 
 
 3. Ifhatitisiii Jl^dntbatiiBzptiCcd'^. Hon> it it, not to diftinguijh the 
 i?ito Death. 21 \ Lor<f/ Body. i 
 
 4. Faithjtdl Parents Bi^ti fed in Booke i.Ch: Children. 
 Scul^ and Bod).) generate Children ; 4. Chrift biddeth 5 Sufer little Chil- 
 
 ifi f/,'df Bap tiiTT.c.^ 15 
 
 3. Hovjifhe Father Sonne and Holy 
 Ghrji Baptife together. I r 
 
 4. IFho it is that is worthy to Bap- 
 tlic with ffater. 10.11.39 
 
 4. Holy Parents Baptife their Of- 
 Jpringin Sprit , yet why the Out- 
 ward Baptiime is reqvdfit in thofe 
 that live to have it, 14, 15.19 
 
 4. Jhe unfaithfull Baptifer is dead in 
 that worla^^ though God alwayes 
 worlph in rejfed of his Cuve- 
 nant. ' 1 2 
 
 Bco\2.Ck: Beafis. 
 
 1 . 7.ke Image of Keconciliaiion in the 
 /flcri/zci/igo/Beafts, and burning 
 the Fat of them mentioned Levit.S. 
 14.&C. 5 
 
 Book^i.Ch: Body. 
 
 1. How wee came to have this Bea- 
 ftiall Body. 20 
 
 2. fFhat Body the Saints^ be for eC and 
 ftnce) Chrift ^ut on-y and what Bo- 
 dy they waite for in the Rejurre- 
 Ciion at the Laft Day. 1 4 
 
 5. The Body of Man necejfary to be 
 Baptifed. 2.3 
 
 Eeo^2. Ch: 
 
 3. Why the Bread and TFlne cannot 
 be turned into the Body at^d bloud 
 oj Chrift. 25 
 
 drentoametohim. 28 
 
 Chrift. Chrifts. Chriftjan. 
 2. JFhy God muft become Man ; and 
 why Chrift muft receive the Ele- 
 mentary fxrt from m. 3 ^ 
 
 2. How Chrift is be flowed u^on 
 Man. 37-38 
 
 3. How Chrift is the Light of the 
 ( little ) World. i© 
 
 Book^2Ch.2.HowChn&is the Light 
 of the world. 10 
 
 Bo§k^i.Ch. 3. How Chrift ^enetra- 
 trated through Death and Hell. 1 8 
 
 3. How Chn{\ defcended imp Hell, 
 
 22 
 
 4. Johnthe forerunner of Chri{\. 5 
 Book^2. Ch. 2. How Chrift was the 
 
 right High Trie ft. 3.4 
 
 2. Chni\gave hit whole Humanity to 
 
 hii Difciples. 8.9 
 
 2. What the Citie of God in Man is, 
 
 and how wee continue in Chrift, 
 
 and he in us. n 
 
 2 . Chrjftj by the laft Su^er, fulfilled 
 tkeOld T'tftament. 17 
 
 3. A^an cannot fay lam ChriH^tbougb 
 Chrift dwelleth in him. 3 o 
 
 4 Who they are that Cracifie Chrift 
 now, and wound him. j 5 
 
 4. How a Man (ball feele and tafte 
 what Chrift i« him is, 2 3 
 
 5 Hone 
 
The Table of the two Tetlaments. 
 Book 2.Ch. 
 
 3 
 
 Book2.Ch. Verfe. 
 
 5. None kfiow Chrifl:, but ihofi to 
 whom, and in whom the Father 
 revealeth him, 2, 3 
 
 5. HowMmfay^heereUChr\f\. 8 
 
 5 . How Chrift it with us Evtry Vciy 
 to ihe End of the IForld. 1 2 
 
 Boo/^i.Cfe.3. IVhat was efeded by 
 Chrifts (bedding forth an bloud 
 upon the Earth. 1 8 
 
 fVkat in Man is the Chriftun, 
 and why Mms workj muji be Jud- 
 ged. 25 
 
 Book^2, Ch, 4. the whole life of a 
 Chriftian jjjoiddbe continuall Re- 
 pentance, and flying unto Grace and 
 the meere Mercy of God. ij.20.2 1 
 
 4. A right Chriftian is afraid of all 
 Sinne. 18 
 
 c. None is a ChrifHan but he that 
 difireth to doe his neighbour good. 
 
 13 
 
 Church. Churches. 
 
 4. Faithful IFitneffes about Bapiifme, 
 well ordained by the Cbrijiian 
 Church. 37 
 
 Book^'z. Ch. «5 How the Churches 
 are made fpirituall Venns ofMur- 
 ther. 1 1 
 
 Book,i.Ch. Circuraciftd. 
 
 2. The Covenant and the Holy Fire., 
 renewed with Abraham , and^wby 
 Mafciitine ferf&ns i»nt/!i be Cir- 
 cumcifcd. 18 
 
 Book^2.Ch. Commuhion. 
 
 3, Irif not emugh'^to famk^cf Breed 
 
 V^rfe. 
 
 and y/rie in the Communion. 3 2 
 3 . Jy^hat our fApfi muft be when wee 
 
 goe to the CoiJimuiiion. 5 2 
 
 3 . How a Cirijiian partaketh of the 
 
 Communion without Bread and 
 
 JVine. 3 3 
 
 3. The ufefulneffe of the Ordinance of 
 /fee Comniuniun. 33 
 
 4. JVeemuJi de fire the fame todlour 
 Enemiej that wee de/tre for cur 
 fi^lvesy if we^ will worthily goe to 
 /fee Communion of Sai^.s. 2 1 
 
 Contention. 
 
 ^.7he Authour (hewetktheComen' 
 tion of the Learned for the CGm- 
 fort ofthefimple. i 
 
 Bod'i^i.Ch: Covenant, 
 
 2. iFhy God transferred the Cove- 
 nant from Circumcifion into Bap' 
 tifme. 25 
 
 2. lyhy the Covenant of the IF&tir • 
 Bapifme was fir fi brought iatat'.e 
 Heavenl}' Ens of Man. 3 2 
 
 4-T'/;e Ccvtjunc of Chrijis Ttfta- 
 ments is dv^ay es powerfuU. 6 
 
 4. 7he wicked Mjn in Gods Cove- 
 nant is afw^et favour unto con- 
 demnation. 25 
 
 4. IVhat it is to a childe^ that it is be- 
 gotten of wicked Parents^ and 
 brought by wicked people to tba 
 
 ^ Covenanc: alfo what it if to. God. 
 
 29 
 
 ^,Why the Covenant of God is made 
 
 inChriJls'hUud and Death, 30 
 
 4. Bap:- 
 
The Table of the two Teftaments. 
 
 Booki,Ch.. Verfe 
 
 4. Baptijme a Spirit nail Snbjiance 
 brought mth the Covenanc into 
 ihe Water. 3i«32'33 
 
 B0o^2. Ch: Creature. 
 3 . What it Wits that vanifl^ed of to the 
 Crea t u re when Man fell. 1 5 
 
 Book^ 1 Ch: Dead, Death. 
 
 5. FPhatisbaptifed to iheRefune- 
 dion of the Dead, or for Dead. 38 
 
 1. How Chriji became Death to 
 Death. 24 
 
 2. HoKP the Soule dyed the Death, 
 was poy fined and came to have an 
 EvillLife : How Angelas became 
 Vevills, 3.4.5 
 
 3. Vvhat it is that is baptifed into 
 Death. 21 
 
 Book^t. Ch. I . Fiow Death was brok^ 
 open i%.Ch. 2 verfe. 13 
 
 3 VVhat it is that is Death to Death, 
 which Outward Nature holdeth to 
 he a Life. 8.9 
 
 Difpute. 
 
 I, The caufe why Men Difpute about 
 Divine things. 7 . 1 1 , 1 2 
 
 I . Wat Menfboulddoe^that they need 
 not Difpute about God. 14, 15 
 
 1 . Men [hould conferre and injirud 
 one another^ not Difpute. 1 6 
 
 Book^2.Ch: Father. 
 , 4, How wee (Sre in the Drawing of 
 the Father. 20 
 
 Booki.Gfc: Faith, 
 
 2. How the Spiritmll Oyle and Wa- 
 ter of the Souk hath flowed into the 
 
 Booki.Ch. Verfe. 
 
 Farthj and made ihe fallen Soule 
 capable of the New Birth. i . 2 
 
 2. In what Faith the Children of God 
 before Cbrifls Incarnation Sacrifi- 
 ced^ and why they ufedthofeT)fes 
 
 8.9.10. II 
 
 4. Parents have power ^ to give up the 
 
 Childes will^fo God^ in their Faith. 
 
 21 
 
 4. A dangerous thing to Baptife with- 
 out Faith, 35 
 
 Book^2.Ch: 
 
 3. How the Ittvifible Subftance of 
 Chriftfalleth into our Faith, at a 
 fiarke into tinder, 1 8 
 
 3. theSuhJlantiallFa.ithi'iMan is 
 a Branch on the Vine Ghrift. 2 8 
 
 5 . Of Mens crying^ the true Do^rine 
 and Faithjwi// be tak^n away from 
 themy and yet they have it, 1 o 
 
 Book,i.Ch: Fire. 
 
 2, How the Sacrifcewat kindled with 
 Holy Fire. 12 
 
 2. How the under fianding of the Holy 
 Fire came to be quenched. 1 7 
 
 2. How the Divine Holy Fire waj in- 
 troduced through Baptifme. 35 
 
 Book^t.Ch: 
 
 I. Mfl/e/ had holy Fire for the Sacri- 
 fice. 20 
 
 Book^i.Ch: FleOi. 
 
 I .How Chriji giveth us Eternal/ Life ^ 
 how wee Bate his Flefli, and drink^ 
 his Bloud^ bow be giveth us the wa- 
 ter ofEternall Life, 28. 29 
 
 3. To 
 
The Table of the two Teftamerits. 
 
 Ch. Verfe. 
 
 3. to what in Man, Chriji giveth hit 
 hoi} Sprituali Fieih for food. 6 
 Book 3. 
 
 1. How there was holy Flefh, and 
 holy Bread, 2 3 
 
 2. OfholyFkih. 13 
 2.HowCbrifts^t(h andbloud is the 
 
 Sacrifice of the New Ttftament.6-7 
 
 3. Chriji gave hit Vi fables his Spiri- 
 tual/ ¥k(h and Bloud. 1 
 
 3. In what manner wee eate anddrink^ 
 the Flcfti and bloud ofChri[l. 6.7. 
 
 S^Chrifis mortall Fkih but the fbell 
 of the Spirit uall Flefh. 2 1 
 
 3 . How Faith alwayes eateth Chri(is 
 Flcfh andbloud without a Medium 
 Of well as with it. 27,33 
 
 3. Vyhyitwas fo ordained that wee 
 (hould partake of ChrififFieih and 
 bloud under Bread and Wine. 3 i 
 
 Food. 
 Z. How Ifraell did eate blefedFood^ 
 notwithjianding the Curfe. 14 
 ForgivenelTe. 
 
 4. No For^ivenefiTe offtnnes without 
 Cntiverfmi and BefoluiiQti to depart 
 fromwjckednejfe. 9 
 
 4. TFTjat the Forgivenes of ftnnei if. 
 
 KG 
 
 ^.The Tower 0/ FoFgiveneile is in 
 Chrijis internall Ordinance , not in 
 the Prieft. Alfo of the Bride of 
 Chri(i» 1 1. 1 2 
 
 Book I. Formes. 
 
 \,VVerein the feaven Formei of 
 
 Ch. Vcrfe. 
 
 Nature take their Begini.ing, 6 
 God. 
 3. Vl^hat in the Outward. Vl^orldt 
 
 Suh^ance is c Ailed Go^. i 
 
 3. How with the Mmde, Paulferved 
 
 God J and with the fiejb the Law 
 
 offmne. 23 
 
 3 . Who are called according to the 
 
 FurpofeofGod. 24 
 
 Book 2. 
 
 3. Where it is that God dwelkth in 
 Man. 1 1 
 
 Book I. Grace. 
 
 I . How Grace C the New Covenant ) 
 came into the Soule to hdp'j it a- 
 gaine ; ofrrhich Aarons B,)d was 
 a Figure. ' 6.7 
 
 4. John declared that the time of 
 Grace (the Kingdom e ofHeavjnJ 
 was at hand. 5 
 
 Book 2. 
 
 3. Mant Life cmnot in its own Fowi r 
 receive the Subjiviceoj God, but it 
 is given e_f Grace. 2 9 
 
 4. Ihe true imputed Grace, is to live 
 in Chriji. 16 
 
 4. The whde .Life of a C'^riftuiri 
 fhould b^ continuitll Ktptntdiice^ 
 and jiyiag unto Grace, and the 
 meere wercy of God. 17. 20.21 
 
 5. Jhe Innate Filial/ Grace ij the 
 true Imputed Gi^c'-. 14 
 
 Book I. Ground. 
 
 i.Vl^hat fearching ca-iuot r-ach the 
 true Ground Xi-bmc-^ ev.ry Bte- 
 K ing 
 
The Table of the two Teftaments. 
 Verfe. 
 3-4 
 
 Book i.Ch: 
 
 ing tal^th its Originall. 
 Heaven. 
 I , Hew Divine under Jianding is attai- 
 ned arid the Kingdome of Heaven. 
 
 8.p 
 1. Of the Mifmderfianding where 
 Heaven//. 24 
 
 1 . How Chrijl dwelleth in Mm ; and 
 Man in him, in Heaven ; mdwi^- 
 nejTsth in the foule infallibly , that 
 wee are the children of God. 28.29. 
 
 30 
 
 3. How wee dwell in Heaven, and 
 have our Converfation there. 2^) 
 
 Book 2. Hell. 
 
 4. The wich^ed partaketh of Chrijis 
 going to Hell : // were better the 
 wicked did not meddle with Chrijis 
 'tfjlaments. 7 
 
 Book I. Hunianity. 
 3. VFhy Cbriji ajfumed our Huma- 
 nity. I 
 Book 2. 
 
 3. The Suhfiamidl VFord taketh on 
 it our Hum.^njty, the Spirituall 
 Uunidiniiy^thelnvifibleSubJlance, 
 with which Chriji came downefrom 
 Heaven, 17 
 
 Bof k I.Ch; ' Image. 
 
 2, The Beajliall Earthly Image of 
 Man is ^referved in the Fire of 
 God. 13 
 
 EQpk2,Ch: 
 
 4. How wee are made conformable to 
 Qhriftf Image. 24 
 
 Book 2. Ch: Vei-fe. 
 
 5. How Three ? artier firive onely 
 about a liter all Image of Chrijis 
 Teftaments. 7 
 
 Book I.Ch: Infant. 
 
 4. How the Faith full Baptifer , Pa- 
 rent s^ VVitnejfes^ andStanders by^ 
 workjo the Baptifmg of the Infant, 
 though it hath no mderftanding of 
 what is done. 15.16 
 
 4. How the Command of Cbrift, 
 Matth. 28. 19. isefeCiuall in the 
 Bi>ptifwgofan]n{'a.i)t. 17 
 
 4. What a wicked Baptifer doth^ and 
 how the Iniant is notwithfianding 
 bapiifed with the Living Word, 
 
 23 
 
 4. How it is with an Infant of wield- 
 ed Parents , that is bcftifed by a 
 wicked baptifer J and wicked People 
 ftandersby. 26.27 
 
 John. 
 
 4. John the haptift , the finne of a 
 Prieft. 8 
 
 Book 2.Ch: Lamb. 
 
 4, How the wedding of the Lamb it 
 rightly k^pt. lo 
 
 Book I.Ch: Law. 
 
 3. How the foule is layd hold on by 
 the Law of Nature, and what is the 
 Ground and fountain of Repen- 
 tance. 7.10,11 
 Life, 
 
 I. J^^here the Book^ o/Life is to be 
 found. ' 18 
 
 2s IFhat is the New Life ofKegene- 
 
 rati' 
 
The Table of th^ 
 
 Booki.Ch: Verfe. 
 
 ntiion. 3 1 
 
 3. Horp the Sonne Giveth the Souk 
 
 EternaH Life , and what Eternal/ 
 
 Life if. 9. 1 1 
 
 3. VFhatiheCrealurelyLiicif. 15 
 
 16 
 
 Light. 
 
 3. ^/&e«3 the Divine Light i« /fee 
 
 Name Jefuf i§ received into the 
 
 Soule. 8 
 
 Book 2. Ch: 
 
 3. Tfee hwifthk Subjiance ofChriJi 
 is a Light a«^ Spirituall Oyle in 
 the Life of Man. '9 
 
 Booki.Ch. Medium. 
 2. Why there muft be an Earthly 
 Medium, to Enter into the Cove- 
 nant of God by, 33 
 BookaCh: 
 
 1. VFhy the Beajiiall Medium i« 
 the Sacrifices mufi be ufed. 2 1 
 
 2. Of the Elementary Medium of 
 blefed Bread and JVine. 1 6 
 
 2. How thrcugb the Medium of 
 Bread and JVine, wee participate of 
 Chriji in a Corforeall and Spiritual/ 
 way. 18. 19 
 
 2. VVhy there muji be d Medium i« 
 the New Teflament at well as in 
 the Old teftament. 20 
 
 3 . Bread and Wine a Medium to the 
 viftbleMan. 22 
 
 Mumia. 
 3 , Of the Humane Mumia, and what 
 it if, J 
 
 two Teftaments. 
 
 Booka.Ch: Opinion. Verfe. 
 5. How Mm cleave to an Opinion, 
 whe:her they underjiandit or m. p 
 Ordinance. 
 
 4. None fhould rely meerely uponihe 
 Outrrard Ordinance. 14. 
 
 Participation. 
 
 5. The Three Contenders about the 
 pre fence of Chriji in the S upper y 
 have no underfljnding how the true 
 Participation ii wrought. 6 
 
 PafJeover. 
 1. Of the Pafchall Lamb, the Paffc- 
 over , and how it was a Type of 
 Chriji. 1.2 
 
 Booki.Ch. Power. 
 
 I . How the Soule comes to loofe the 
 Divine power and knowledge. 5 
 
 Book2.Ch: 
 
 3. What the Humane Power it to 
 the Divine Power. 5 
 
 3. What that Sinne was, uf on which 
 GodsPowtv went into the recei- 
 ved Humanity againe. 1 4 
 
 3. Man liveth not b] Bread ondy, but 
 by the inward Power thereof. 23 
 
 3. Mans Life cannot in its owne 
 Power receive the Subjiance of 
 God^but it is given of Grace. 29 
 
 Booki.Ch: Prefence. 
 
 I . How Chrijis Prefence^ OJfict\and 
 
 Kingdome are to be understood. 2%, 
 
 26.27 
 
 Book 2. Ch: PrincipIes.Principle. 
 
 3. 0/ffee Tferee Principles in Man. 
 
 12 
 
 R r 2 3. Bow 
 
The Table of the 4.v;o Tcftaments. 
 
 Booka.Ch: Vcrfe. 
 
 3. Horr each Principle in Man 
 eateth its like in ihe Participatien 
 ofChrijisTcjimcnts. 15 
 
 Booki.Cb: Reafon. 
 
 Book i.Ch. Vcrfe. 
 
 '2. What the Sicri^ce Ty^iped. zrj 
 
 Book 2. Ch: 
 i I. Hot? the Sacrifices were a figure 
 
 ofChrifts Sacrifice. 
 
 1. Hori> the Bed). and Reafon, dwij Book^i.Gh: Secde. 
 
 SDuleofMm,ij diflinilly fed vrith : 2. Of the Seede of the If oman, and 
 
 Nounlbmem. 1318 | Vejlroyer of the Serpent. 8.9. 
 
 Redetription. 10, 11 
 
 1 . How Cbriji efth^d cur Rcdemp- ; 2. 0/ Abrahams (kede as the Starres, 
 tion, and throi<gh Death brought ■ 19 
 
 ihe Souk into Eternal! Life ^ and 2. The Love- fire awakened it felfe 
 hovp the Soule if become Lord cter * in the Seede of the VVoman. 3 o 
 
 Sinne,Veaihy the Vtvill and Hell 
 25.26.27 
 
 2. OfljMC a 7)pe of Our Redemp- 
 tion. 19 
 
 Repentance. 
 
 3. How the Soule is lay d hold on hy- 
 the Law of Nature 3 and what it the 
 Ground md Fount aine of Repen- 
 tance. 7. 10. II 
 
 4. Jchn baptjfed but rrif^ -Repen- 
 tance : cnel) prepared ihe way y and 
 Opened the Gates for the King of 
 Glory to Enter in. 7 
 
 Book 2.Ch: 
 
 4. ]\cptntance mufi not be deferred 
 till the participation of the Tefi.!- 
 ments. 9 
 
 Book iCh: Sacrifices. Sacrifice. 
 
 2. How the Sacrifices Trere efft&u- 
 
 aS 5 and how God and the Soule 
 
 r; rou^hl with the S^cvYViCe. 20.il. 
 
 22. 23. 24 
 
 2. Ihe Fat ofBeajis a Medium in the 
 Sacrifices. 28 
 
 7he Parents of John Dead in their 
 
 flefbly Secde. 2. 5 
 
 4. How the Graine of Mufiard- fecde 
 
 isfoweninthe Em of the Childe. 
 
 18 
 Boo}^2.Ch: 
 
 4. How the Seede of the Serpent 
 
 ftingeth Chrifi in the Heele. 4 
 
 Signified. Signifieth. 
 
 I . JFhat the unleavened Ca\es figni- 
 
 fied. 3.4 
 
 I. JFhat Mo fes, Aarony the Heifer^ 
 
 and the Kam fignified in the fi- 
 
 \£ure. y.g 
 
 I. JFhat ihe Tabernacle fignified: 
 
 why Mary was called the bteffed 
 
 among all women ; what thd Ahar^ 
 
 the Lover y and anointing the Head 
 
 o/y^rtro«3 lignified. 8 
 
 I. JFhat the Burniig of the Fat, fig- 
 
 nificd. 10 
 
 JFhat the Burtiing of the Heifer 
 
 without the Hofl/J iignifieth , and 
 
 that 
 
 I. 
 
The Table of the two Teftaments. 
 
 Book2. Ch. Verfe. 
 
 that the bloud fprinckjed ui>on the 
 Altar 5 fignifieth that our bloud 
 (hall come againe to the Souk in 
 the fower of it at the Laji Day. 1 1 
 
 12 
 
 I. What the pwering of the hhud 
 at the foote of the ^/Mr5fignihetii. 
 
 I 2. I 3 
 
 1. jyhat the Kam Cigmncd ; hovp it 
 •fcai a fweet Savimr to the Lord. 
 
 14. i^. 16. 17- 19.22 
 &Ch: 2. verje^. 
 
 Book^i.Ch: Sonne. 
 
 3 . Of thi: Souk J being given to the 
 
 Sonne, and how the Sonne gi- 
 
 veth it Eternall Life ; and what 
 
 EternallLifeis. t^. 11 
 
 Ch: 2. V. 2 
 
 Book 2. Ch: Sop. 
 
 2. How it rpas with Vzz4 ; and 
 with Judu after the Sop. $ 
 
 Booh^l. Ch. Soule. 
 
 I . How the Soulc came t6 he helped 
 agdine after the fall. 21.22 
 
 I* H(iW the Soule is become Lord 
 over Sinne^ Death, the Vevill^ and 
 HeU. 25,26.27 
 
 Boo}{ 2.Ch. 
 
 3. 7'he Soule eateth of the [uper^ 
 naiurall fubjimtiall Love of the 
 Name Jefus, 1 o 
 
 Book^x. Ch. Spirit. 
 I. H^w the Spirit leadeth into all 
 truth. 18 
 
 Booki.Ch. Verfe. 
 
 3. How the Spirit of God is to be 
 
 under jiood in all the Ihree IVorlds. 
 
 13 
 Eoo\!^2.Ch. Supper. 
 3. Arefemblance between Chrijl in. 
 
 his Supper, and the influence of 
 
 the Sun in hearbt. 
 
 2.3.4- 
 
 3. jrhy Chrijl Ordained the Tefta- 
 neat of his Supper under Bread 
 andlVine. 24 
 
 $. How all the three Contenders 
 and Vif^uters about the Pre fence 
 of Chriji in the Supper, have no 
 underflanding how that ^articrpa^ 
 tim ii wrought. 6 
 
 Teachers. 
 
 5. 0/ Teachers «^f/e«\ 5 
 
 Ttftiments. Tcft-inicnt. 
 
 4. Chrifif Tcftamcnts dvftroy fuine 
 in the Penitent receiver. 8 
 
 4. XVJII enquiries into a Mam own 
 heart , to finde whether he rr.ay 
 worihily receive the Tifumcnt of 
 Chrifl. 1 9 
 
 4. How the Miude when it comth 
 to Chrifit Teftamtnrs mufl ac- 
 knowledge it is able to doe nothing. 
 
 22 
 
 4. Hee that will not he a Udm of 
 New thoughts and will , nceiveth 
 the Ttftament unto Judgement. 
 
 5. Hee that will receive the King- 
 dorm oj Chrifl in hit Teftamcnti! 
 mu^ be his cbiUe, • i ^5 
 
 Bx.ki. 
 
The Table of the two Teftaments. 
 
 ^ I 
 
 Book I. Ch: Verfe. 
 
 Types. Type. 
 2. How Cain and AbeU differed^ and 
 of thir ft ver all Types. 15.16 
 'Eool^^2 Ch: 
 
 2. TFhy the Type ceafed. I 
 look T.C/j; Thoughts. 
 
 t. What is the Ground of the undex' 
 landing cindThoug\\t%. 1. 2 
 
 I. How the Thoughts corne io he 
 fed with divine foode, which is the 
 Efentiall wifdome of God. J 9 
 Variety. 
 
 I. T^he caufe of the changing and "va- 
 riety in Nature. 17 
 
 Vine. 
 How R^an be come lb a Branch on 
 the Vine Chriji. 27 
 
 Book 2.Ch: 
 
 3. How the Holy Man is a Branch 
 onthey'ineChrift. 20 
 
 Booh^i.Ch: Underftanding. 
 
 J. How Divine Undcrrtanding is 
 attained y and the Kingdome of 
 Heaven, 8. 9 
 
 Booki.Ch: Ver{e. 
 
 1 . Of the Three touch- Stones of the 
 PiT^i/ze Underftanding. 18 
 
 B&ol',2.Ch: Wicked. 
 
 4. 'The wicked Frieji and Pharifee 
 is not capable &fbe,ng in the Office 
 ofCbrift. 12 
 
 Will. 
 
 2. How the Souks will cometh to 
 be changed. 1 2 
 
 Booh^i.Ch: Word. Words. 
 I. Why the Eternal! Word is be- 
 come Man. 24 
 Booh^2.Ch: 
 
 3. What ftgnifieth to us Chrifts fay- 
 ing j My words are Spirit and 
 Life. » 16 
 
 4. Mam ffirituall Mouth receiveth 
 Chrifls words and Life. 16 
 
 5. The Living Word giveth Tefii- 
 mony to the Literal word. 5 
 
 Booki.Ch. Works. 
 3 . What in Man is the Chrifiian, and 
 why M^ns works otm/I be Judged. 
 
 25 
 
 F I N I S. 
 
 "D Eader, pray caufe thefe faults to be manded with a Pen. 'Poie 21. on the fecond 
 fidcj line lo. foT,Hnbokfd,,reidc unlocked. Page Jo. 
 
 page $5- line 31- for w/Jon rcade vifibk. 
 
 line i.fot ffooljjb icude fouHp.