t^^j'f'St^ >,.* ^rrJ.^- l*^! i.^ ^v. ^ v_3 i The Remainder of Books written C.^ ^ BY a'.rt^^//'^3 acob Behme viz. I. i\it^iv^ Apoiogie X.0 Balthazar Tylcken for the ayrora written Anno i(52i. II. The 5'^/e in Anfwcr to Balthazar Tylcken ^ f"oif rredeliination. And the In.af-njt/ort and Perfin of CHRIST, snd^ the %!n MARY. Dated 3. J«// i(52r.' •III. The Fouer Complexions written in March: idii. ^(rlr-v^cru^ /£av.,9a^«^ W, The Confiderstions upon Efaiah Stiefel's Bookc cirning The Threefoid State of Min and the Hem Binh. Dated 8. April V. The i4/)o/B!^/e in Anfwer to Efaiah Stiefcl Concerning Per- fe^lion. Dated 6. April 1621. VI. The 4fo%<; inf Anfwer to Gregory Rickt^r Primate oiQ^yIUk-p for the way to ChriJ}^ &Ct 10. April 1524. VII. Twenty Jive EpijVes mote then the^^. formerly Printed in Engliih, with 2. as prefaces before other of his Bookcs,thelaftofthofehccre printed is Dated 23. May 1624. 5 more after without D!ite. which make 62. inall, alfoi. Epiftleinore of his own hand writing: andr. of Dr. Charles Weifnersy relating much of 7.B'f. Life, Englifhed BY John Sparrow. LONDON: Printed by !)/[. S. for Giles Calvert , at the Sign of the Black- Spread -Eagle, at the Wen End of§uf#«/f. i but if it be examined^ their want of the true appre- henflon of them^ wil(. be known to have caufed that negligent and' heedlefs Opinio^^ that his writings are not to be underftood, ^e/ it hath frocecdedfifarre^ that thoje^ who ihinl{ they ap' prehe^dms Deepe Matter are fufpe&ed by fome Academick, wits^tobc but inifs-led into fuch a conceit : But thofg Eminent per fons his country ' Aleny and adverfaries /^^I'e not once charged him withwriting things not Jntel/igtble^ though indeed themfelves have not rightly perceived the Authors meaning , as is apparent in thefc FOUR Bookes of Apologie »r Defence in a^fwer tff the few obje&ions to fome things con- A 2 tained The Englifhers Preface to J. Ms. Apologies. taifted in that Ds^rine^fet down at Large inr theTreatifesof his S\Mnr\G My fieri es, if they he read and weighed in the Balance of Due Cen- fdcration, T^^ FIRST Apologie »4/ an Anfwer $0 Ealthafar Tylcken.jr^^? wrote a treatife againfi fevcrall Chufes in the Aurora, concerning the kno-wledge of God in and by Nature, whereas^ though God in himfelfbe totally Incomprehenftble andunmanifefied in his Abyfle, yet Nature is his CManifefiation or Revelation 5 for if his 0r/tnip9tent fewer did not fjew it felf by makjng />/e/f difcernablej it womldr never be kjiown^ but remaine hidden EternsUy^ and indeed all the €fFeds which we perceive t« t^wrought andprodu' ced at any time in fenfibfe things^ are brought to pdjji'^ by the fame Powers, that have and dot And will work from Eternity to Eternity peicepti'' biy in GOD. Jll that is in GOD is only Goodnefs, his very wrath is his Fire^ and the caufe of his Light and Glory in himfelf and therein is moft jufi' and Good, alfofor thepunifiment oftheperverf- nefsof his (^reatures^ whom he made like himfelf very Good, and gave them power to Continue fo'-^ but they being Creatures were made out of Dark" vefs and being Created and brought into the Lights could and did love themfelves^ and all Creatures without the Light or that l&ofe the Light^are but Darknefs^ and by that meanes Ex" alted their Dark»efs above the Light in them^ \ tphich The Englifliers Preface to jf. B's. Apologies. tvhicb is trnly Selfe-Lovg^ avd the roote or ffring of aUEmll. Tfvhich God cannot DOE, w^rBE, but that we might be able to get ont of the perdition VPt are jdllen into ^ God in his infinite Love and Merc^^ to all men in And from Adam and Eve, ihey two being one fUfJd^ hxth given^ in the Light of their Life, the Spirit of Adoption^ the Spirit ef Chrifi his Sonne^ the Seide of the tpo- man^ thePromifedword^ th: w^rd of Faith in »iir Hearts 5 which in US hath Power to over' come all the vporkj of Darkjtefs^ and to bring us to his marvelous Lights, the Light of Eternall Life '-ywhich alfo teacheth us to deny our felves^ And all ungodly Lufts of the Fleih, to taf\e up our Crojfe f^ith Patience and fo follow or imitate Chrifii in Ne^Wicfs of Life, and inward hearty Holinefs of Gtnverfation : God indeed Cannot deny himfelf^ becanfe his Darknefs that is bis tvrath is alwayes fubfervient to his Light and Zove Vfihieh Eternally is his Lifc^ and cannot be otherwife : but WE mull: Deny onr felves^ and then our Darknefs will give it f elf up into the Lights alfojinui, if we follow 0r be like , his Lights we are Children ^/ ^^e Light which ruleth in us^ and if we live according to his Darknefs we are Chil- dren ef Wrath^ and at length if we convert not fhall be cenfirmedChildven of Perdition'-) All thai have the difpoftfions or. qualities inwardly or Outwardly^ of Love and Gentlenefs^ KindnefsJoVP- linejs 0r hf^mility^JfncerityjTrHthj righteoufnefs^ vertue-i honejiy^ chajiity^ timperAnee^ purity and Holi;iefs^ Tiie Englidiers Preface to jf. ^*/. Apologief, ^Holinefs^are utideniably GOOD ; On the Cgfttrd' ry^ the rvrathfuU^ fierce^ Emvjohs^ proud, frrly^ chnrlip^ wofitOTii vaint , fiuhbornc^ ebftinatCy cf^jty^fAlfcLyars^ injurious^ intemperdte^ vio^ lent^ are Accounted h.id <7r EVILL, and they are fi rndeed 5 now that tphicb is Evitl cannot be Jike Gods Love^ but here is the generalt mijia^e^ all Men con^ji both of an Outward and Inrvard Man 5 that which the outward^ EJle ernes Goody is jo as it is a fimilitude of that which is in- ivardly Goody but ftnce the outward Man which is framed of the Earthy hath gotten the Predo- ininancy in the Fall of Adam, who thereupon dyed to the Inward Adan^that which tnoft plea- feth the outward, doihmak^e it the more jirong and rebellious dgainji the power of the Inward^ andfo by outward Good things^ not knowing how to ufe thcnfy by little and little, deftroyeth the Inward, and therefore God inhis Bewells of Compaffion,fends us that which is ^Itt^forus, to the weakening or dayly Killing and flaying of our OutwardMan, by ttibnUtipnS afii&ions Croffes and ContradiUions or oppofttions, from others^ for the making us Con^oimcLbie to the Image of CHRIST, who T»as Tempted, perfecuted , and affiled, anil as the ApofHefays^hethatwilllive Godly in this world, xn\xSXfuffer Perfecution'-^ this meafure our Authour had from fome, as is nta- fiifefl by fheir Obje&ions, and Jiriving to bring his marvelous Gifts into dijlike with ihofe that knew not but the Cenfures caji upon him wert ^'ighx it hereupon, for the vindication of the Truth, and The Englifhers Preface to J. B's. Apologies. dndfor the fakes ofthofe that TPere hit beginners in the vpays of Chrifi^ he then anfrered to the things that were laid to his charge^rpith fnch evidence that even his adverfaries may he con- vinced and reconciled to aikjiowledg the fame trnth fpith him. T^e SECOND Apologien?^/ in anfwer alfo to a Beoke f?/ Balthazar TylckenSj^^^/w/? Jacob Behme's hints of Predeftination, mentio' nedinfomeof his treatifes written before the yeare 162 1, whereby the greate Controverfies between the Lutherans and Galvinifts about the will of Gody and of Man^ are kindly Recon" ciled^ bht he not apprehending t be Ground and depths in them, which refolve thefe ^eflions^ did very much oppofe this Author ^ alfo the Tutour to his children whofe name was Dr. Charles Weifner, did take greate diftafh at him likewife^ as maybefeenbya Letter at the End 0f the Epifiles^ herewith printed^ but by perfo- nali Cenverfewith J. B. he received fuch Satis- fadlion and Content^ that he asketh God for- givenefs, for his former hard Opinion of the Author .• But Balthazar Tylcken, zrr^/e tf//f? 4- gainji the Books of the Incarnation and Perfon i»/ CHRIST and of the Virgin MARY, to all which^ the Authsr hath anfwered partdcularly j«this Apologia. The Next Treat ife is concern i ng the Four ComplcKlons, Compiled at the Deftre of fomr friends ufon the necejfary Occafton of a Terfo»' thaP The Engliftiers preface to jf. B'/. Apologies. that was very much tempted affli&ed and perp/ex^^ ed by Satan, and therein he hath very exuUly deciphered the Nature of the Cholerick, San- guine^ Phlegmatick, and Melancholy, Complex i' .ens^with their Effe&s upon the Soule that itt^ habits them as a Houfc^ in this outward T^^ bernacle^ ^jZ/i? /^^ Cures /jW Remedies to make them advantagions to the Sonles progrefs in ths sfay to Eternity^ xvhikit is i« this Life : that^ fiever any treatife was written before fo fully briefely and yet convincingly^ as far as hath been Commonly known either among the booses of Philofophy or Divinity .* it was formerly tranflatcd into Englifj by a worthy Pcrfon^ in very Elegant language:, which notwithjianding was thought to be the writing of another au- thour^by thofe that delighted to reade him^ not having the fame Phrafe with his other Bookes 5 for which caufe 1 was induced to re* iranflate it^ though not in fo good ^ fiile^ into^ that kjvde of Expreff^onwhi i^h: makes it hiovptt to be one of his t^orkes, -^ The following Piece^ was kis ConnJcratlOns upon a ^ooke fet forth by Efaias Stiefel , con^. cer fling the Threefold State fif Man^ and of the Newbirthy of the River flowing out of Sion, and the New Jerufalcm , wherein are handled dijlin&fy that Threefold State and Condition ofMan'->>alfo ^/ ?^e R.e furred ion at the Laft Day, what that Body /V, IN this Corruptibh, 'Body J which fljall rife againe andput on Jncor- ruption^ The Englifliers Preface to J, B's. Apologies. ruptioHj and in what Manner, rvith more pUift- nefs as I conceive then in his other Bookcs. After that J is here placed^ hts THIFlO Apologie, in Anfieer to a Books of the [ami Efaias StiefeJ, concerning Perfeftion ; JJjerving Jophat the Inward and Ontvpard VerfeUion is, n^hich is attainable in this Life ^ and which npajf we are to demeane our felves^ for the avoyd- ing of the Err ours incident thereto^ and for the eftahliftiing and Confirming the Truth : Great Perfe&ionwas attained by fome menticnedin the Hely Scripturesj as Enoch, in his walkjng with Cody and his Tranjlation 5 Mofes, when his Face fijone like the Sun^ when he defcended from feeing btftjJie^ glory that was left after God was pajj'ed by the Clift of the Rock^^whereinta God him- felf had put him^ leaft he ffjonld be confumed before ihat Glory of Gods face 5 Eliah in his Miraculous Life and tailing up alive in a Cha- riot of Fire into Heaven 5 Chrifts Transfiguration when his Face alfo fi)one liks the Sun and his Garments n>ere Bright like lightening^ in the prefence^ of Peter, James, and John, in LMount Tabor, before his Death f, Stevens Face fijining as an Angellwhen they Stoned hm thj.t he dyed'^ and all the Prophets andHely Men in their AH- raculous Converfation upon Eirth 5 All thdfe attained High Terfc&ion in this Lifi , vut not iuch as when Mortality fijall be fw allowed up of Life : yet the leaji among the children of God are of a perfect Heart. Other many exreU hnt enquiries are unfolded in t hi sTreatife-^ Efp^' B a ally 3' Tlie Engllfhers prefiiceto ^. BV. Apologies. eially ttbout the purity andimburity of the Holy Matrimonial Propagation.^/ when MoCesfaydto the outwardly Woly Miracnlous people, after they ivcre brought cut of Egypt with a mighty hand^avd- were to have the Law declared to them, he fay d come not at your wives^ a;id DsiVid a?id his Men when he d^ftred^read of the High pri eft At^as asked by him if the yonng Men had kept thefn- felves at leajifr^oy wome ^^to whomY^AViA anfwered the women have been kept from us thefe three dzyts^by which a great Myfiery is hinted^ and exactly refolvedin this Treatife. 7he FOURTH^/ his Apologies anfwer' cth thefcandalous reproaches ^/Gregory Rickter Chiefe Minifterof the City of GerlitZj and Pri- mate of the Country of Lufatra in Germany^ under the Prince EleBour of Saxony : wherein this Authors rare temper of Spirit ^ and hit deepe decijion of the Matters layd againft him^ are evident 5 In it Men may fee as in a Looking- Glaffej /^ great hurt any doe t& their own Souks^ rph9 revile and reproach another con- trary to the precept and examp'le ^ of our blefjed Lord and Saviour Jefus Chrift^ who fayd, when men revile you^ revile not againe ; But Love your Enemies, doe good to them that Hate you and perfecute you, and pray for them that DESPITEFULLY ufe you, that you may be the Children of yourFather which is in Heaven-: If we did J^now^ how the wrath gets the upper hand, when K'eforbeare earneftly toexercife our felves in the fmccre lave to every one^ tvith^ut The Englifhers Preface to J, B's. Apologiet. -^ partiality and by re/pe&f^ we vPonld Ire more diligent andvpatchfuU over our ovs>n vile Heart f^ that we might prcjerve oitr Cromne of rejoycing 7»hichJI}allhepnt onto us in the World to C^me^ ■from being defiled here by our remijsnefs^ it is vporth our watching^ that neither the Devi li nor Man may hinder or dif appoint us of it. The Laft treatife is the refidue of his Epiftles to his friends wherein are many heavenly advices and Injiru&ions in the waves of Gody andoftheNetphirth^ alfo they in for me vs^fomevphap of his Converfation with Create Perfons and Officers of the Emperour and of the Prince Eledour of Saxony, a little after his Banifjfnent out of GcxVitz : amongwhom heivas lovingly received and his writings and difcour- fes well approved of by the Prince ElcStour hirnfelfe^ alfo -by his Councillours and Lear- ned Dodors and others'-) at the Endofall is a letter from Dr. Charles Weifner about the whole tranfaUioti of that affaire between Gregory Rick- ter /,k Devill and his Angels^ and fa the SEPER.ATION3 will The Englifliers Preface to jf. B*/. Apologies, he undeniably of like to its Like : when the un^ quenchable Fire Jloallfvoallow up the DroJfe^Chaffe, and Weedes ^ and the Light receive that which is pure^folidjfeveete:, and good IVheate^ andrctaineit for Evermore. when I conftder how long I have kjtown^ more ihenfome others^ the inevitabU danger of loving my Sinfulncfs , together svith my carelefs negli- gence, /'« my endeavours to forfak^ it ^ and in that regard^ howlhort Icomeof the precife Judg- ing of my fdfiy and of the amendment might he expe&ed in me , and fo how much I want of the Infinite effeU of being able to dwell with the Eternall Burnings^ I may well account my filfoneoftbe unworthieft of the children ofMen^ John Sparrow. the Firji Apokgie. The Firft APOLOGIE To Balthazar Tylcken Being An Anfipcr of the Authour, concerning his Book the AVRORA Oppofcdby an Enemicitious Pafquil or Opprobrious Libel. This Anfwer Written Anno 1621. Jacob Behme Aire called TcHtonicHS Thilofophus, Englillied by John Sparrow, LONDON : Printed by ^5'. htGiles-Calven, and are t© be fold athisShopattheBIacSt- Sptead-Eaglc at the Weft end of St.Pau/y. i66u A briefs and well intended Anfwer of the Ah' thonr concerning his Book^ AVRORA, againji the enimicitious Pafquil or Libel 5 in refpeSi offome oppo- fed and faljly recited Arti'^ cles or ConcUifions^ and ill-underftood by this Libeller. f. INto what Calamity, Mifery, Anxiety, and |reat Perplexity, we arc pltmgeiy iy the heavy fall of Adam, is dayly dcmon- ftrated, in that we have not only thereby ohfcurei and dark- ened our Noble Image ; fo that we cannot any more fee or apprehend the Divine Li^ht ; unlefle , we become borne of God againe; but alfo we have thereby, awakened and made ftirring in US, the Originall fierce Wrath of the EternaH Na- ture, fo that, the fierce wrath, venoroe andpoyfon thercofi i$ become Springing up and burning m. us. 2. Which is tightly called GODS Anger- Fire, which ihould not become ftirring and Manifeft, but continue ftibt up in the Center : for it ftiould remaine (hut up in the L®ve in the Divine Light, and be onljf a caufe of Life and Mobility. 3. Which h long as it remaineth (hut up in the Light, is a Soring or Fountaine of Joy and Knorpledge : but if tne Light Extinguiftieth, is an Evill Oppofite Poyfon, wherein nothing qualifyeth or operateth, but metre felf Enmit} or Hatred; where inftantly all Love and defirc of Good hath an End. 4. As we poor Children of Eve, mud now feele m us \vlth great paine forrow and Mifery, how that fierce wnth Jiirreth driveth and vexeth us ; fo that now we no more converfe one with another in Love as Children of God, but very venomoufly, fpitcfuUy, hatefully, inurtheringly and enim'citioudy , doe malicioufly perfecute, difp^fi flander and reproach, alio rob Murthcr and doe all manner o(EvdI^ and alwayes wilh death, fierce wrath and all Evill one to another. 5. Which great Mifery and Evill is fufficicntly to be traced in this tibell, and out of what manner of Mind knowledge and Will it is ftjwen forth, ij^that he undertakes, not only to Mfconjlvm the words, B 2 ' but % X.?art. The Trdferty of an Enlightened (J4ln^. Apol.I. but alfo to rmeji the whole underrtanding into a falfe meaning or fenfe, and to pronounce the Authour to be a Devilly and in a ve ty vaunting reproachful!, jp/r'jo»'w>'j^/jf. 2p. I I. Apol. ^7 the Avrora wdf fiotfnljhd. Part. I. 5 ap. I fuppofed all my life Long, not to be knowne thereby to any Man, but minded, to keep it by me aH ipy Life long for a lybmoriaU ; though indeed it was continually given to me to write of Thi.v^f to Cstne.^ M ifit were for Many, •«* 1/ it were a work laid upon me, which I muft undergoe. 30. I found mightily the will of the Nev> kindled Light- fpirit : but my foul was, to it, and in it, as a Childj mthout underftanding. It went thus into its Mothers Garden of Rofes, and Did as a Servant in Obe- dience; and all was given me after a t ^^/cal/ Manner, to fet it Down -j. Afterahid- in Papey. . ,. , , . , , , ^ , den Myfticall 51. For I wrote only my mind lenfe or Thoughts, zs I underitood Manner or by in the Deep ; and made no Expojition upon it ; for I fuppofed not, that ^^^y of SimiU-" it fliould come to be read by other ; I would keep it for my felf, elfc, tmJej, if I had knowne, that it fhould have been read abroad, I would have written more cleerly, 52. Alfo the Labour of my Spirit in it and with it, was a continuall Exercife ; wherein my foul Dived the longer the deeper into the Itfj'- ftery of the Eternall Nature, aj a SchoUar which goeth to School, and ftrenuoufly exercifeth himfelf. 33. For, the Spirit of the Light loved my Soul exceedingly, as the impartial! Reader will fee therein , how the Spirit hath exercifed it felf, and vepeatei many things very often and ever Deeper and Cleerer, from one ftep to another, it was the right "Jacobs Ladder, upon which ray foul climbed up, through Gods Will, vohom it alfo pleafed fo to ex- ercife me, and to bring me into the Heavenly School , into the Holy Ternary. ■■ 34, Concerning which, the Libeller ki^oros Nothing, as his reproach- .fttll writings tcftifie, that he underftandcth nothing therein, butwri- ' tethjlikeaHiftory, from the School of this World, which I leave to its . owne worth ; but he boafteth uniuj}ly of Enlightened Eyes, feeing he ufeth them for a reproach againft the Children of God. 35. Now thfs is THAT * Book, which I wrote in my Childhood, * The AY- ^ when 1 was but an A. B. C. Schollar, which the Libeller takes RORA. upon him to Judpe. But it was tai^ grvsy from me by Satans Suttlety, who thought to make merry with it, fothati knew not o/if in Three Years^ where it was , I fuppofed it was quite gone a 'great while before. 3<5. Moreover I was bereaved of it ^s/oj-ij it was completed, fo much did Satan haflen to make merry with it, or a Bonfire of it, and heaped jCroffes and tribulation, alfo Enemies enough upon me, of purpofe to - Rob me of my Noble Pearl. 37. He exceedingly alfo covered me with his Thome bujh, by my Opponents, that he might bereave me of my Jervsl: till after THREE Years, it was fcnt to me Written from highly Lesmed People, out of my writings, 6 I.Part. The Three Trwci^les cleerer then the hvtorz, Ap&I.TJ writings, who earneftly feKhorted me to finifli it ; Then I faw that my writings were ftill Extant, and wondered at it, that it had fo happen- ed to them, and underftood, that they had had them in their hands fot TWO Years before, and that all along One Good Friend had given them to another to write out Copies of them, - 58. I underftood Alfo, that they were in the Hands otMatiy Men altogether uni^'owne to me, and that Many enlightened and Hont^/? Pi- ous Hearts had great fati$fA-/ffJ1, and al fo, * The Avrc- then you have written in youis : The fenfie is a little Deeper opened ra. to US, then to YOU. 4$. You muft know, that 1 fee YOUR. Writings much better then your ftlf undcrj}and :hem ; you wou'd flftr or foare aloft, tofiicwyour fclf, and yet your writings are but a fighting with a fliadow, in the Myftery of God : all would be well, and men would be at peace, if you were not found to be zScomer; as alfo having aproudunchrifti- anMifid. 45. Read my Three Bocks of the Becoming Man or Inearnation »f JESUS CHRIST, how we muft be conceived and enter into, the be- com-ng Man' or hcamat'on ofChrift, and become New-borne in Cfcnj?, and how wc with ChrijI muft enter into his Death, and be buryed with and iu hLm» dye with him, and Continually Jl'y the Old Man, alfo C(%n- tinually I. Apol. Of a Beretlckj. Part. I. 7 tinually rife with and in Hi«, and Eternally live in Hint. 47. Alfo5 read the Book of the Threefold Life of Man, and ye will find the Eternall Di^l^(; liatwe^ and alfo the Om ward Nature of the Starres and Elements, a little deeper and Mote fundimenuiUy Dtkxihcdit then in your Libell or Pafquill : you will well fee what Divine know- ledge is, Moreover, what man is to doe and leave undone , and Ukat Faith a?7d BleJJ'ednefs or Salvation is. 48. Alfo you will find your Crippledy and altogether Mifexpounded * Pfedcftina- * Gracious Election, rightly in the Ground : thai will better tioB. accord with the Apoftolick Faith and underftanding, then yours. 4P. Ibwj, btingeth Men to Defperation^ to vanity, and into meer anxiety of Spirit, and not out of it again ; but mine brings them to the Light, that they may fee what the Holy Scripture un- derftandeth by Gods Election. 50. Alfo you find therein, ri^ht knowledge of God •, and of the fubdance of all Subftanccs ; whereas, with you there is ftill a great lYlijl before it : you boaft of your knowledge, yet Divine fkill and know- ledge fiandcth not in Reafon, but in the Light of God. 51. If you will fpeak fo highly of God, you muft underftand and fundamentally know ALL the THREE Principles"^ elfeyour Speech continues to be only a fighting with a {hadow, and faiisfieth not the Hungry Mind; Read ray Book of the Three Frindp- es ohhtTh' vine Subftance ; what win that availe, you {hall fee, whether I am a Man or no, you fliould not feek in ME foraDevill, as you have done in a very unchriftian Manner, towards me, which ought highly to be reproved in you. If you will rightly feek the Heretick, whom you re- proach, you will fin4 him in your own Bofome. 52. For he is a HEB^ETICK, that wrefte.th the Scriptures faljly : and you doe it not only to my meaning, and with my words, that are hid^tn to you, which ftand yet partly in aMagick underftanding, but you pervert the Scfipture and draw it falfly to your Meaning, of the i- Eleftion of Grace, and caft only a Mift before Mens Eyes, driving them a PredeHina- into Gods Anger and there let them Lye:and go your way, and moreover far bid any Man to fearch further about it. 53. Yes indeei, the Devill might thereby be manifefted or revealed ; and that /w would not have: or likely my Book hath hit you upon the Calvinift Vcine, 54» I cannot remedy that, if you or others roill wot read my Book, let it alone ; it is not Printed ; who ? bid any, write a Copy of it ? leave it to me, I have written it only for my felf ; it is nothing to you ; 1 have not run about with it, zn^prefented it to any body, it is come forth without my will and Defirc, and without my knowledge; as they that firll came by it, well know. C $5. But tion. 8 I.Parf. His kvioti mods further ExflicatloM, Apol. I. 55. But nov/ that you lay to my Charge ; I have fought my feme by it ; that is an untruth ; A Chriftian feeJ^h not His own honour, but Gods honour, and, in his Loxf , his Neighbour's ; CHRIST fought not his own honour ' ut his Father's : He defired no honour from Man : what flioald it be defired for then by me? 55. The True knowledge of God is not from this World, but from God; why fliould a lodging then be fought for it here : behold and Con- fider your felf. 57. 1 fay with good ground, in jiith a way yoxx have no underfland- ing of my writings ; you doe but fully them for me, with a ftrange un- der Handing : as here further fhall be fet before your Eyes : yet briefly, and for the Readers fake ; who readeth the reptoachfuU Paper of yours ; that he may difcerne us both. 58. He that defireth a fuU Explanation, let Kim read the book of the Threefold Life:ht will find mor^ then he wouldy^^rcA for^ cfpeciallyin the Three Principles 5 which theLibeller orPaf- quiller, dare not well belecve : yet if he will becalledaChriflian, and Doe that which is right, let hira read that, he will fee what Spirit's Child lam: ptrhaps we fl)all come neerer together, and he mayofaS'au/be- comeaPdij/; which I doe heartily wim in his behalfe, and had much rather have a hearty good and Chrijiian Conference with him, concerning our IMMANVEL, then this Contvoverjte. 5p. Truly 1 fay , that my Book which he oppofeth in fame places needs a better Explanation, for the flmple underftanding ; 1 am alio ve- ry ready to doe it, if any defire it ; for it (lands in fome places yet in a ♦MytVicall very * ^'^I'f/^undcrflatiding. Typicall. <^o. But there are alfo fuch Myfleries therein , that the leanted Vropheticall Schoolman, or Mafler i Alexeriy cannot number them, for it hath pleafed or in Parables God to have it fo j look upon the writings of the Prophets, and fee orSimiiitudes. whethenheyht cXttte in all places; befides CHRIST himfelf taught alfo •T M' th - <5 ^" Parables or Similitudes, t IVkn Jhould not cajl Pearls before Swine. ""> '• '^ ' 1' ' {5i. But wiiat concerns the Articles of Faith, which in this Book are flill in a Magick underflanding ; thofe in the other writings are fet down deer enoi^hi more then the Libeller or Pafquill requires or un- derflandeth: yet if any defire more cleering, it fliall be afforded him ; and if he defire proof thereof, it fliall alfo be given him. 62. But he that defireth it not, I have not written it for him, let him leave it to me ; 1 write for my felf, and run after none ; 1 have not put it out to any Bookfellers (hop to fell; if fome people fearing God, had not intimately Earneflly and in true Chriflian intention asked and entreated for it, I had not given it to any at all. 63. But fmce honeft hearts fearing God are found, whofe Chrifha- nity is mdced _fncere and in Earnefl; fliould Chriflian Love be with- * Math. ^.15. ,d>^^rogn from them? OrhathGod*^ivimitfihreakhlsoi»HE'OiUmll. Pjrt. I. 9 64. Chriftlaith; noneKinilethaUghtorCax\i[ty anifetteth it unde^-a Stool, or under a Bw/?»e/: hitfettethitupon aTabls, that al that are in tha li)ufe may fee by it : The Divine Light wiUwt be covered, thofcthat God giveth it to, {hould let it jhine, for God will req^uire an account of Ui Talent. ^5. Moreover, what is it, that ?.Ien contend aboutintheChriftian Religion? and difpute much ? The Chriftian Religion is no ftrife contention or Opinion, it conGfteth in the New Regeneration out of Chrift, in Faith, from the Holy Ghofl, in Humility, Love and Righte- oufneffe. 66. A Chriflian mufl be Some of Chr'd. he muft have a Chriftian Wl!i and defire, and lead a Chriftian ConverCition. It is not only knowing will doe it, and comforting ones ielf wiih Chrifts fufferings, and be a Dijfembling Hypocrite in the prefcnce of God ; to fpeak'one thing, and Will , Defire , and Doe another ; and let the evill poyfonous Worm of th^Cornt^t Natures Fire, burn ftill, and be but a Lip or Mouth-Chriftian. 61. It lyeth not in knowing much, that a man {hould tickle him- felf with Chrifts fufferings, and fet them aloft on the Pinnacle, and ycc Kefeme the Evill Envious kindled poyfonous worm ContinuaDy in the Heart, and con*-inually carry Fervel to its Fire : I fay, that very Mantle, will become helliihfire te Many: that he hath known Gods will, and will not enter thereinto, and give up himfelf to hiKi. • (58. A Chriftian muft break his ownNjtw.:// Will, and give himfelf up into Gods Will; he muft alwayes quenrh his Fire-will, and Conti- nually, bring all the Thoughts of his Mind into the Obedience of God, into the Love and Mercy of God in CHRIST, into his becomln^i Man or Incarnation , Suffering, Dying, Death, and Refurre'the will of his Flefli, and defire only GODS Will in himfelf : that it "may rule, Drive, and be the Deed, in him. 70. * For man of himfelf doth no good" thing; but the Law of God, *js:otewher. \v\i\cV God writethin his Nature, that Doth the Good : that very Law in Mans abili'- is the EternalUV&i'ci of the Deity: and putteth on to it felf. Divine and ty of do:ne heavenly fubftantiality, rf^. the New Body ; for it is become man, Goodconfifts. and mujl alfo berome Man in us. 71. ^And in that Body ftandeth the right, \^illing, and doing, and the performance and. the ability of a Chriftian Man; without that there is no Chnjiian, but the t AntichriJ}^ and a fpitltuall WMredoimy as the Fve- t Rev. 17. i, 2. vclation of St. John Teftifycth. 72. Therefore it lycth not in Difputing, flying high and being jc- cutg, dffpi/ing and giving his brother to the Dcvill : for Gnd * TPtlleth *' Tim. 2. 4. that nil tncnjhould 5j helped or fared ; and | he is u)t a God that mlleth exill, t PCil. 5.4. C2 as 10 I. Part. ^rhf»ce the f^erme «f the foul Arifeth. Ap©I. I • Ezek. 33. II. as the V. Pfalme fpeaketh : and * E^ekiel the 33. As true t:fl live, faith the i" Luk. 5. 3a. Lord, I will not the Death of a Sinner, &c. And Chrifl faith, i lam come 10 call Jinners to Repentance, and not the Righteous ; Alfo Ifaiah faith j *ir3. 42. 1. *Who isfojimple at my Servant. Alfo, t the Kingdome of God cnnjijiethin 1 1 Cor. 4. 20. fortfer : What needs then fuch high flying and Contention ? * Pfal. 51. 17. 73. * God i'efpeBeth a fliivered Bro^n Contrite and fighing heart, that is aftraid of his wrath, that would alwayes fain Doe well, that alwayes Delir.-tli God and gc^odncflc, that Co-worketh with God : for what the Mindis defirousof, thatit m'^iver/), beitneceffity or Death, or clfe the Kingdome of God; for the Kingdome of God is not far off, but«p/t^/a us, we muji become born of God, 'if we will fee God, or receive Gods Will. 74. In Adam we loft Gods will, and in the Promife of the Womans Seed we found it again : for it prcfented it felf with or by the Pro- mife to all Men in the Light of Life; and Efpoufed it felf to the foul for a Bride : Whatfoever foul is Entered thereinto, out of that is the tThe New Noble + Lilly-Twig or Branch Sprouted up again, and that is become B-egenerate Ele r > • 100. MAU any be a Dfv/U, then Gods ^iw^^r will have him ; forneis f)r\ii pYopcYty '. the Eh^iOft or chooGng is fuddenly there ; but?pzl/ he be an Ai^W, then is the Ek&ion or ChooGng alfo fuddenly there. 101. But H I. Part. Uov9 Gods Anger Eletteth to DdntMatlan. ApoI.I. loi. But hath he been anEvill wicked Man, and likely that the An- * %txoi GoA\i:nh.aiready c\\oknot Elc^ed him to Damnation, and yet leneth in t\\tfpaYkle of GodsLoxr, again, into the Light of Life, xvhich notwithflanding, aU the while the outward Man liveth, ftandeth piefcntcd to him, znAcaUsih\\\m% thenisalfoasfuddenly,the Ele^&r or choofer to the Kingdome of Heaven i^i THAT •+I.uk. i< 7. fi^'^^kh:) and beHdes, f wufe very great "Joy and honour^ more then for Ninety and Nine Elefted which need no vepsntance. 102. The foul of Man, is frcrn or out ofthat Center, which is called God the F.ither, underfVandoutofthe Etcrnall Beginning -lefle Nature; it hath the Center , to the fire, and Light, in it felf', to evill and Good ; what IT Ele?ieth or choofeth for it felf, of THAT it is re-Ele&ed or chofen againe and taken up ; which is to be feen by the Devills, 103. They were Angells in Gods Light •, and their Center Moved it felf yet higher, t^en the right of the Angelicall Nature was, and awa- Tsened in them the Mother of the Originall in the fierce wrath ; and that alfo fuddcnly caught their will-fpirit, and EleSed or chofethem to be Creatures of the Dark world. 104. Doe you fuppofe now, that it was Gods Tredefiinate purpofed WilJ to have itfo? then muftGod have, a Devils Will in himfelf, and alfo an Angelicall : which is quite contrary to the Holy Scripture, alfo againft Gods Love, and againft the Light of the Eternall Nature. 105. But the Pafqaill or Libdler, underftandeth NOT at all what , Gods Love and Anger are ; or what is called God. He will fpeak of <3ods Will, and it is but a fighting with a Shadow and a fugling. io(5. But fince he underftandeth it not, and thvt, through the Grace •of God, I fee his miferable blindnefle, how he burneth in the poyfon of the Originall, and thus affords a right irffOMWtothe AngerofGod,as alfo to the Devill, to bolt up and keep the poor foul in the Anger of God ; therefore 1 will I)ifcoverfomewhat to him. Now if he will buy, well and Good, then let IMMANUEL be for US, and the Ihrijworld for the i VevilU 107. But if he will NOT, then I have written for the Reader of his Pafquill or Libel ; If the Reader be a Chriftian, and Entendeth to be laved, he will be well able in his llnderftanding and Mind, todiftin- guifli between US. 7his Jhdl be my Anfvoer for this one Time, Here I.ApoI. Of'Heretickj, Part. IT. ij Here follovpeth further Information^ and Refutation of the Pafquilor LibeU It is noted with the "^ Number^ where it is * The Num. 1 r t 1 r L I ber and Page to be found in the Live I* : oftheubei. io8. Firfi the Pafquil fets clown for an Entrance^ a great Regijier of the Prophefies of CHRIST concerning the laji Times 5 How Seducers and HER.ETICK.S3 would come, and fay, Here is Chtift^ and that ive JJjould not then believe them : And that the Libeller doth to the End, that he may make to himfelf a (lately Entrance and Dore oi feproach to the Pafquill or Libel; That he may proclaime the Authour for a HERETICK : and a man may foon fee what he hath in his Mind and Thoughts, and what Spirit's Child he is ; his Chriftian Vein, fuddenly appears, fo that he may lay it upon the Authour. lOp. Indeed Chrift and his Apoftles have rightly prophcfled, and it is, or flandeth fo, in thefuyflance, and it proceedeth at prefent with great prevalency, when every one Cryeth^ * Heve is CJmj}, or There is ^ Math.24.23. Chrij} ', Run after Me, yon is a Her^ticJ^ and Babel at prefent is quite 2<^. kindled with Clamour : it burneth alfo in the fire of Gods Anger, in its fenfeleffe | SeBarianifme, fo that indeed, * if it were pojjible the EleB +Turbulency, might be d&:eived. *Math.24.24. no. But why doth the Pafquill or Libeller, wreji the words of the Mark 13. 2t. Prophefie, and nor fay what an HERETICK is ? He thinks he hath . catched a Moufc, anAfeeth nu that he himfelf fticks faft in the Trap. in. Certainly, HERETICKS are (uch people as are generated or born out of or from R.eafon, out of or from ART which is Irom the Stars, which make an unftedtail Matter or Subftance, whereas to day »v.e ConfttUation or Configuration, is made, and to Morrow that is hxoktnhy another ', where a man muft have many things to build w^ith; where a man doth but Excharge words,and Evp'.unis words with words ; where, the Mind never Experienceih what the Power and undcrftand- ing of the words are, where a Man runs about with Reaf^n and Art, and feeketh only favour and honour thereby ; that the Man might have cefpeft and repute. D 112. And J 6 II. P^rt. Of Hereticki. * Apol. 1. 112. And when a Man cannot teteine that, then they Cry in the tares of the j:por/«!i(>' powet and AvxhoYhyy and raife, Calumnies, Perfe- cution, Wars and Shedding oFBloud ; then the uproar- M^tjier , danceth in his heart ; now thou haft gotten the day ; and fall on to make Laws about ChriQian Liberty ; and to EftaWifl) them with worldly authority, and put /je/ij/u'fjj upon Men, that they muft believe and doe what thofc uproar- Maflers have carved out. n^. And then when it comes into a Ciiflomej then they call him a Saini or Holy Perfon, and Men devife and faine Continually more and more to adds to it, how they may^jtre*' and ferve the uproar-Maflers;^ in the mean time not forgetting the Belfy- WoH, they draw all with futtlety and Tricks, and draw the SCRIPTURE of the Saints and Holy Men h"^ the Haire of the Head to it, and that with great mixture of their own with it. 114. And there then is the right ANTICHRIST; for he doth what himfeif will, and not what God will ; he is from or out of himfelf, horn or generated out oj or from the Starry-Reafon, and not out of or from God. 115. Such, Mn fet up, for Teachers, to the World ; andthefcnow are mecr Contenders, firivers, boaflers, and HFRETICKS, and ftir up nothing but Wars, Plagues, and Vexation ; they Teach only reproach* full words, they drive about words, they difpute about the 5'/3(?I/, and let the Keyn"! lye, alfo they know nothing thereof, for the Kernel is a -^Exod.BS.tp. /yfjijhyy to them; + they Vance about the Cj//as in /ykfes time ; and leave /)fc)/ej alone with God in the Mount, and likely flight what foever he fliall fay, when he cometh from the Mount. 11(5. They take not them felves concerned, though Ifraelhedef^toy- ed, nay rather they will help towards it, and put the Sword into the Hands of vio'ence ; thus the Anger of God will have it, that he may but devour THOSE, who are NOT Gods Children, and feek not God, but their orrn honour. 117. But he is a true Chriftian, who is Obedient to CHRIST, And, * Math.24.23j when thofe uproar- or Alarura-Mafters, * C7 out,feere is the Church of 2<5. « Chrift, orifc^-^istheChnrchofChrifl, Behold, he is intheWilderneJjTe, He a in the Chamber ; Alfo in the Supper, And the other faith no, he is not "V Math.28.ao. there, :§oe not then forth; for CHRIST faith; ■'r Behold I amallthed^es •Math. 24.27, rf/;fc>oi(, even n the End of the Wmld; * m the Lightning Springs up in the 28, £ j/?, andjhineth to the Weji ; fo Will alfo continually and even in Eternity, L\ikei-j.2-i,M'bethe Coming of the Sonne of Min: for where a CarJi^j/fd is,thither the Eagles gather together. ii8» CHRIST isalwayes the true Chridians, CarJ^afs^ his Light- ning is continudly IN them, they continually Eat his Flefli and Drink his i'.loud, and forfakeboafling and playing the He-reticij. they contend with none, they have no contention; Chrirt is with them, they are ge- nerated or born out of Chrifl, and Live in him, they feek only how ihey may doQ hh Will. V.9. J.Apol. Of Bcretlcks. Parr. II. 17 up. t Hath * Chrift maie tff free from the Liw ofjime^ what need we + Note. then long hunt after any other ? why fliould we defpife and perfe- * Worn. 8. 2. cute others, fmce we are all extrafted or begotten out of ONE Soul and Body ? no. In Adjm we fell with that ONE only foul, into Death and Eter- nall Darkneffe ; In 0%//? we become again New-born in that fame ONE only foul: And nothing More is wanting, but that we all ihould Enter again into THAT ONE only foul of Chrift ; and become ONE in -CHRIST again and not Two. 121. As the Libeller, (hamefuUy, falfifies it, as to AiUoif and hides and ebfcures the true Ground, and in the fted thereof fcts up a plea as Advocate lor the Devill : whereas he knoweth very well , that the AuthoWf in his Book hath rejefted that thing, yet he will fct it up again, and the Pafquill or Libeller is ready for that End andpurpofe, if any underftand the Matter ; \Syriich faith, He that tbroweth among the Dogs, -^ SyrJC. 6t and hits one, it will he difcet-ned well enough which he hits. Ecclejta[iki^. 122. Obferve,! pray, his holinefie, when he makes fuchan Intro- duftion, thathc can^io-'e the Authoar up to the Devill, then he holdeth it forth for a great piece of Holineffe, that he will not Judge the Au- thour, but leave the judgment of him to them to whom it belongeth, where likely he means the Devill, or the Hangman ; as he all along pronounceth the Authour to be a Devill. 123. O, Great Babylonifti holineffe! Mind repentance or elfethou wiltnotcatofChriflsCarkafle: The Authour is no Devill, but feeketh his * Cariafe CHRIST, and Defireth nothing Elfe. * Math.24.28. 124. Chrift faith, t Haw tvill you that are eviUotvAckedJpeaithat-^mzth. 12.^4, Vfhich if Good ; alfo * Can a /Han gather Grapes of Thorns, or fgs of Thinks ; * Math. 7. i5. If a Toad, did fit under a fweet-finelling Medicinall Hearb, or in an Apothecaries Shop of Precious Oyntments, or did Eat nothing but Su- gar, and dainty Spice, yet it would fuck only f cyjon out of all, and con- tinue an cvill Toad ftill. 12^. And fo it is alfo with an Envious Man, that fucks only poyfon, out of all that is very Good; He turns all to the worjt, he cryeth down that thing for Evill, which is better then himfelf ; for every property ■^deiireth only its like, the other is contrary to it. D 2 Number 1 8 II. Parti Uoyv the M^lUe JS^ainre is m the Sent, Apol. 1. Number L Page 5. 125. THere the Libeller begins to reprehend, that which flands written , 111 iiic ric- in my Preface, f r/^: Till the Prince of Light came, face to the out of the Heart of God, and became a Man in Vcrn2-. Nature, and wreHIed in his humane Body, in the power of the Divine Light, in the wild Nature: that Kingly or Royall Branch or Twig , grew up in Nature, and became a Tree. 127.- . what fine knowledge he hath concerning the Soul of Man, and 6i the Perceived fight Man, is here eafie to be * traced ; he rejects this defcription,and un- otI)'ikovt' de>jhndeth mihing thereof, how the Author's mind and thoughts are ; for '^F* it is written in a Magick underftanding : for the Author himfelf, who knew not of this Libeller,, or of any other reader 4 Hefuppofed, he had made a Labour for himfelf only,but God hath turned it otnerwife. 128. But that, the Libeller, perverts the Authour's meaning and Mind and Thoughts, very fooliflily, and giveth it aftrange underftand- ing a {Imple Man may very well underftand it ; though indeed, the Libeller, with Confutation, is fo blind, that he knoweth not what he babbles : He fpeaks juft nothing of the meaning of the Authour, but brings another fenfe in to it, that he may have but fomwhat to repre- hend. i2p. For, the Authours Text is very right, but the Pafquill or LibeRer, underftandeth nothing therein, which by the foregoing Words of that Text is Demonftrated very well to him, what the Authour faw if he had rightly taken in, the Magick underftanding, elfe he flioald have let it quite alone. 130. The Authour, had under his Pen, the poor fallen Man, and the poor captive periflied Soul, and fliewed, how it becometh helped or faved again. 13T. He looked in this Defcription, not only into the outwari King- dome, into the 4 Elements and Stars, but into the inward Kingdome, into the fkd Principle, whence the foul originally arifcth ; He under- fiandeth fomwhat elfe by the W7ld Nature^ then the Pafquill or Libeller underftandeth. He meant not Stars and four Elements, alfo not the beadiall flcfli which is of this World, as the Pafquil or Libeller _re- ptoachethj but he meant the Center, the fire'fourcs of the foul, which had I. Apol. HowthswildeNatm-e u in the Sdnl. Part. 11 • ^9 had Extinguiflied the Light of God, and introduced the earthly Ima- gination from the Kingdome of this world. 132. He underftood, how the poor foul after its' fall became aCrea- turelyMagick-Fire in Gods Eternall Anger-fire : and THAT he called ths Wilde Kature ; for the foul ftandeth in the Eternall beginninglefs Nature , in tbefirft Principle of God the Father, and is the Caufeof the Image of God. 133. It hath all formes of the Eternall Nature in it , It hath in the EiTence, ever been, from Eternity ; but, in the Creation , paffcd into a Creature : It is from or out of the fire, wherein God the Father ever generateth forth his Light ; And is in its Original! without befidcs or beyond, the Light of God, an anxims horrible Subilance, like a horri- ble brimdone worme : for it is a TMagick-fire,. from or out of Gods fire, which istheEfernail Nature s,Orzginj I/. 134. which when the Eternall fire of God moved it felf , became defirous.to have its re -awakening, and Comprifed in its defire, ana- wakened yF-'i'/iniJcJ , according to and out ot it fclf ; underfland, out of the D (i)'e of the FternallFire, which is only a Spirit*, and origi- nateth in tnewill, which is the One-Element -fire, which ftandeth in the inv.-ard re-aw.ikenlng , and Confumcth thit againe continually in the Compri/ed S:.hjhnce of the Deiire ; and continually thereby only a- wakeneth it felf, as is to befeen in the kindling in the outward king- dome. 135. Out of that Eternall Nature, out of its properties, rnderfland out of the Eternall, which is the dntev, and a Principle in it felf; a Ma- gick-fire of Go3, which it fclf, is God Jj|p Father according to the E- ternall Nature ; the Eternall Light becofneth Generated, and fliineth in that N:.ture in its properties^ that the properties of the fierce wrath and Anger become not manifeft , but are only a caufe of the iliining of the * Life. * Or Ligl- 135. For the Light maketh alf:> a Center in it felf; with other proper- ties ; That which in the fires property is a fierce v/rath, that in the Lights property is a defire of the fubflance of the Light , and is cal- led, Love, and IVkek^efs : That draweth the fierce u'rathfuU fire into it felf, and Extinguilheth the fierce wrath of the fire therev^ith , fo that out of the fire, Joy cometh to be. 137. For the Anxious fires defire is after Meeknefle, andtheMeek- neffes defire , is after the fiery EiTence , that it may be a Life -, Thus each defire maketh a Will-Spirit, one out of the Fire, and one out of the Light, an \ yet is but ONE only, but with TWO properties, 138. And God calleth-himfelf a God, according to the Lights pro- perty, underfland, * J Gjd of Love, !\Ieeknefs ar.d ^ei-cy ;and accord- *Exod 24 d ing to the Fires property, he caileth \\\mit\'i,anAn^yy Zeahui o- \ e.i- -foeut ^ / louf God, and a Confumivg fire : and yet he is but ONE and not TWO: as in the Book of the Ihreejold Ufe , and in the Ihrse Prsnaples^ is ivientio- 20 Parr. II. Of the tm Centtrs^ ApoI.I. mentioned and expounded at Large with many Circumfhnces. i3p. This, thus briefly mentioned, is now the Moft Original! Spi- ^ tit , where , in the fires property the Ercrnall Nature is underftood, and much more m iVit formes to Fire, which make the Eternall Center^ as is mentioned in the Three Principles. • ^ 140. And underftand further, That thcDefire in that Etcrnall Spi- rit, according to both properties, hath from Eternity Continually been a Ddight Longing or Luft, to fcek and to finde it felf, and hath conti- nually found it felf in it felf, each property its Hke, both according to the fierce Wrath and the Love, according to fire and light, and accord- ing to all formes to the Fire, and according to all formes in the Light, to the Love. 141. That which is found hath been the Spirits Looking' Glajfe : Jn the Love in the Light, the Looking Glafle is called Gods roifdomg ; and in the fierce wrath of the fire , it is called Gods dj^er' Eye. 142. In this Looking-Ghfle, hath been feen from Eternity, the iiibaance of this world, -vi^. the Third Principle: for it hath flood in the Magicall Dcfire , indeed mt in SubiHance , but in the Looking- GlafTe, in the D^yTre of the Eternall Nature, wherein the Spirit hath dif- coveredit fcir,and with the beginning of this world,with the moving of the Eternall Nature , by the Spirit of God in the harfli or aftringent Fiat J created it into a Subflance, into a flmilitude, according to the property of the Eternall Nature , according to all formes to Nature, and according to all Formes^ Nature. 143. Whatfoevcr, bccaiT^hich arifeth origi- nally in the Defire in the Eternall Will, continually, from Eternity in Eternity where the Eternall Will- fp'.rit , out of the Eternall No- thinq^^ viz. out of the Liberty of the Deity, manifefieth or re- vealeth it felf , by or with i^s going forth into the Defire of Na- ture, and divideth it felf, into iwo worlds or Principles, ri>. Darhjiefs a^d Light. i$2. where each World hath its Center to the fource or quality in it felf, and yet neither departed av/ay from the other , but ONE world is in the OTHER, the Light holdeth the darknefs captive, hut the darknefs is a caufe of the fire, and the fire is a caufeof the Light: For in the Harfli or afiringent and fiern darknefs , arife the Eflcnces or the fource or quality of f.re and Nature. 153. Now we fee plainly, in the fire and Light a tVPofoldioMtct or quality, and defire; and' we fee alfo how the fire burneth out of a Dark Subftance, which fignifieth the Dark v^orld dwelling in it M- it4. The Fire fignifieth the Eternall Nature , in the Fathers Will in the Drfire to Manittfiation or Revelation '■, the Light fignifieth the Eternall Liberty, v.'thout, befidcs, or beyond Nature, which manife- fteth Nature in Subftance. \$$. The Fire , hath in it felf, the dark \vox\A^ fierce wrathfull Ef- fence, and the Light hath in it felf, the Eternall Liberty^ viz. a meek, foft, quiet, ftill Hj.bitation or delight. 151^. But now the Liberty and Meeknefs without the fire, would t)ot be manifefted or revealed ; but would be a fiiU Nothing, and the fire alfo would have no Glance or Luflre, without the Liberty ; and fo 22 ir. Part. Of the Yire AnX of the Light. Apol. 1. fo the fire and Light would be Nothing without the Defire ; that is the Cgnter to the Gcrstrix, and holdeth or containeth in it felf, the FIAT of the word. 157. And in the Defire Secom ^th Generated , the Eternall Worcl, or the tinclcrPcindin^ . aln the wifdome, as alfo the Anger- Looking- GlaiTe, out of the Root of the dark Cei^^ey. 1^8. And wc fee further, how the Fire dwctkch in the Light, and the Light in the Fire, and one' comprehendeth not \\\t othev % the Light becometh generated in the fire, vif , out of the dying or Confumptibi- lity, it flilnethoutof the Death, and fincketh downe to the Death in it felf, and makcth in it fcU another fource or quality then the fire is : another Principle , where another Life goeth forth , vi^- Mceknefs and amiable delight, wheieas in the fire, there is only aoguifh and paine. 159. For, we fee, that the Light is as it were a Nothing in t-erpe<5lof the Fire, and its Root: for it nincomprehenfible, and it fignifieth to us, the Eternall Liberty, without, befides, or beyond Nature, r/^. the Di- vine Subflance , and the Angelicall world ; and yet it is AU : for it is all power of all Effcnces out of the Fire , and out of Nature in the Light, and l&,a Life of the underftanding, alfo of Reafonand Senfibi- lity Of Thoughts ; whereas in fire is nothing but an oppofite or Con- trary will, to be under flood. \6o. For, the formes of the fire Nature, are themfelv,es at Enmity one with another, the Harflmefs Bilternefs and Angulflr , are one againf! another, which are the fires Root , where, in the Defire fiandeth the harfhnefs, and in the harflvnefs the draiving, where the Mot/)zn^ becom- eth brought into S@mwl:at^ and the will overfliaddowcth it felf, with that which is drawn irt. i6i. whence, in the Defire, a darknefs and Oveifliadowing exifls, . and then alfo, out of the^r/? defire, the other or jecovA Will, to go out ftom the Darknefs, and yet there is no flying away from one another, hut the other or fccond Will entercth into it felf, into the Liberty ■ without befide^ or beyond the D-'^re in the Darknefs, and fo bringeth • tKe.property of Nature along with it. 1(52. That fiery property , is, the Liberties; vl^'. the Nothings Reve- • lation or Manifefiaticn, for thus exifteth the Glance or Lufire and (liiner ing. For in the Liberty, is, tlie property which is brought along with the other or fccond will , put into the flill meek delightful! habitation, and out of that very property, a Love-defire cofneth to be. 1(53. ThuSjthe Fire and the Light, in ^Jimilitvde, fignifieth to us the divine SubfJance, alfo the Soul and its Image: The IVlA'l TEfv out of which tlieFirc burneth, fignifieth the Formi to the Eternall Nature, and the Dark world, and the FIRE fignifieth the property of the Fa- ther. I.ApoI. Of the Fire a^d of the Light. Part. II. • i^ 1^4. The GLANCE or Luftre of the Fire, fignifieth the Libsrty without befides or beyond Nature ; The fliining or the LIGHT fignifieth the other or fecond world, vi^: another or fecond Princi- ple, which becometh generated out of the firfi , vi^: out of the Fa- thers property, and the Sonne of God out of the Father. 16s. The POWEfv or vertue of the fliining of the Light, fig- nifieth the, Hmt of God, xi{: the Divine Center, as alfo the under, (landing,' Ingenium or IFit^ and Wifdome : for in the power of the Light flandeth the Right Life. i(i6. The twofold Spirit which originateth in the Fire, with a two- fold fource or quality, viz: Heate and Aire^ fignifieth to us in a fimilitude, the 5>i>irof God: the HEATE fignifieth the Anger and fierce wrath of God , according to the Eternall Nature of the dark world , according to the property of the fierce wrath ; And the Meek AIREY5 fignifieth the property of the Meek Light , in the Love- iejtre, out of the fource or quality of the Light. i<5p. The MEEKNESS £ of the Light fignifieth to us in afimi. litude the Divine Subjlantiality, or the water of the Eternall Life,where- in Paradife is underftood, and in the fiery property. Heaven. i(J8. Now we fee , how all Fire draweth the Aire again to it feif, and burneth in the power of the Aire ; for where Fire can have no Aire, there it extinguiflieth ; for the Aire bloweth up the Fire, and bringeth the Subfiantiality of the Light into the Fire 'again, viz: the Meeknefle of the Light, undcrftand the Watery Matter , whence the Glance in the Fire Originateth. i5p. For, the Meeknefle originateth from the Liberty , without be- fides or beyond the Fires Nature, vz.f: in the Hothing , and they ever pant the one after the other : The Fires or the Natures fierce wrath : paftteth after the Meekneffe ; and the Liberty or the Nothing panceth after the Manifefiation or Revelation, which in Niztwe betometh Ma-^ nifefled or Revealed. 170. Now we fee , that the Light affordeth a very friendly richly Joyful! Spirit , out of the fource or quality of the Fire ; that friendly and richly amiable afpcft or Spirit, originateth out of the indrunk wa- ters' fource or quality, of Meeknefle, liif : out of the Liberty. 171. And , in that , the Fire draweth the Lights meek Subftantiality into it felf , thereby it giveth forth that indruiik meek Spirit through the fierce wrath of Death, through the Confumptibility, into the Light again , and bringejh the Nature-property along with it : as we m^'.y apprehend by the Aire, that it is a power of Every Life, and it is yet in it felf not Natare ; but ruletn as a mighty potent Spirit I N Nature. 172. Thus in this Type or Refemblance, is underilood, the Divine E Sub- ftA II. Part. Of the Tire A»d of the Light. Apof. T. Subftancc, and alfo the Etcrnall Nature; out of which,Derufc and Sub^ Aance, is become generated the TfeiVd Principle , vj^: this outward vi- iible World i and become Created in the beginning, into a Subjiau' tiali Beeing, together with all Creatures. 173. For, from the Eternall Tether y is thfr beginning or inceptive Mother corns to be, for where there is nothing, there nothing comes to be : but where ever fomewhat hath come to be, there it is come to be out of the Eternal!,. which hath been, without beginning, and it is the EternaHs Similitude, Image, Subftance, and Propriety, and yet we. cannot fay, that it is fundred from the Eternall, but it is diftinguiflied, . the one world is in the other,, and each pollefleth it felf. 174. God is in Every thing or Sublhnce, but every thing doth not comprehend him •, That only comprehendeth him , that is gone forth out of his Eternall Subftance ; underftand , that is of his Subftance, that doth ftand in H IM : For , God dwelleth not in the Qat-birth of the oumard Nature , but in the inwtrd in himfelf. 17$. God indeed is himfelf, ALL, but all is not called and acknow- ledged to be God , in refocft of the difference of the fourcc or jua//- ty : Nature is not God ; out God is raanifefted or revealed through Nature; God is underrtood alone in the Eternall Light , according to the fecond Center, vi^. in the Liberty : and yet is mt fevered c^un- der from the Eternall Nature. n<5. For if a fliining is to be , then there muft be fire, and yet al- fo there hjhining of fire, without or befides the Liberty; which the divine world fignifieth- 177. The Glance or Luftre of the Fire, fignificth God the Pathsr^ and the t'ormes to Fire fignifie the EternaH fhturgy and the power of the Light fignifieth the Heart of God, r/^: the true Deity, jbr itproducethano> thcr or fecond Centary of another fourcc orquri&y, then the fire, vip a Lovc-Defire, and Meek^ejf'e, 178. And the Out going Spirit, out of the Glance of the Fire into the power of the Light, out of the Lights Subftance? drunk in by the : Firr, vj^: out of the Love and MeekneiTc, fignifieth to us rightly the }joly Ghofi y which continually goeth forth from the Father ■. and the Sonne into the Divine power andSkkJiantijlity: as the Airefromthe Fire and Light, and ruleth in the Lights Subftantiality. 17P. The outward -world is throughly a fimilitude of the Inward, for the Inward hath manifcftcd or revealed it felf with or by the out* ward, whereby a Man may mderjiand, what the Invifiblc God,, in the hidden Myflery, is. / i8o. Man ought not to think, that God is fomewhat abfcnt from any thing, or fpacc or place, for he filleth ALL, but in hi$:.owja ♦ligh*; world Principle, viit in the * ^<7^ World, which. he hunfclf ir. . 181. And now when the Invifiblc God once moved himfelf, accord- ing to the EtemaU Migiay viz: in the Eternall Nature-Defire, he ge- nerated to himfelf in hit wifdomc, his UJi£n^e o\x{ of the properties of I. Apol. Of the Fire dvd of the Light. Part. II 3$ of all the Three worlds, and out of EvayEflence and property, crea- ted Creatures and fgwes. 182. For the Wor^/ykfter^ viz: his Spirit, was in all things or fub* ftancts, i;r?. in the Divine Light world, AngeUs and pure fpirlts;un- derftand out of the Eternall Nature, o/r^: out of the EternaU Fires and Lights property, out of Divine Subftantiality. 183. For a Spirit hath the Eternall Center of Nature in it felf , if it be an Eternall Spirit : it hath all forme: to Nature , vi^: of the dark world, and alfo of die Light world, in it felf, for it is proceeded out of Gods 3Touth , it is Nature , elfe it were no manifefieA or revealed Spirit, with or among the Spirits. 184. Out of the Eternall Nature , God hath manifefted or revealed his wifdome ; for in the Eflence, -uif: in the divine wifdome , hath the Sd>jhnce of the Spirits and Creatures been from Eternity; but with the Moving of God the Father , it palTcd into a foi-tned Creation , ac- cording to the property oi the Effcnce , in Verbo Fiat , in the Word Fiat, in the word of Power , and therefore were the AngeUs called ^ * Flames ojjver "but throughly Enli^htned with the Light of God. ^^^' ^' 7« 185. The Light of God dweUeth in their fire -flames, lb that the fire- fource or quality , is not manifefted or revealed in them , but 1/ it be. come manifefled, then they have loft the divine Subftantiality, out of which the fires Glance Exifteth , and that Spirit ftandeth barely and mildly in the Dark world , as is done by the Devills. . 186. A Spirit, C proceeding ] out of Nature, is a/)%/c^FrV5-fource or quality , and is defirous of fubftance, or of the Subftantiality of its forme : the defire maketh fubftancc , and bringeth that fubftance into its Imagination -J that is the Magick fires, vi^: the Spirits, Corporeity tohtnce the Spirit is called at Creature; Alfo that Subftaiitiality is the + NOTE. Spirits Fooi whereof the fire liveth or burneth. 187. Here now is underftood , the Devills and alfo Mans fall , for according to the Eternal! Nature , they are both out of one Originall ; the Devill was an Angell, and fliould have fet his Imagination in the Light of God, vii'. in Love and Meekneffe , in the Divine Subftantia- Uty : and then he fcjd concevvei divine Subftantiality in his Imagina- tion, and his light had continued y/)fnm^ ; his Magick fire-fource or quality, had eaten of Gods Meckneflc, and then alfo, had the fire-fource or quality Immed in fuch an Eflcnce and property, and then he had Continued 2n Angel. 188. But he turned himfclf back into the Csmer , after the Mother of the Genetriity and fet his Imagination, [to goe] after the fames to Nature , and would needs rule terribly in the might of the Fire ; he contemned the Meekneffe, vjf : the Second Principle, and would do- mineere over God. 189. what he now defircd, that he received alfo into his fiery De- fire ; vi^: the SuWlantiality of the fierce vnathy out of the formes of the Dark world , out of hit aun Center ; Thus now is that Subftanti- E 2 ality 26 ir. Part. How Man ii A Tot All Image »f God. Apol. I. ality the food of his Spirits Fire , and his Fire-fource or quality ftandeth in a dark fierce wrathfull Eflence, and can conceive no defire more, in the Meekneffe, vi^'- in Gods fubftance. 190. Thus he is a DeviU , and dxvelleth in the Center of the Dark- ncffe, x'if. \n the formes to Nature; for h>) Light is extinguiflied, he can not kindle that againe , 'it ihineth no more out from his Eflence, veithei- can his Imagination any more reach or a.ttaine it and he con- tinueth a fierce wrathfull fire-fource or quality, in the Diri^eje, and eateth.of the dark Subflantiality, and ftandeth in ancxher Principle. ipr. Thfe H ord Fiat J VeYbum Put, which figureth his forme ot Image in him, is the Mothev ol the Dark world; ri^: the fterne formes to Nature , according to every Spirits property ; as the fource or quality in the Center is , fo is alfo the Will-Spirit. .' ip2. Now then, the light being withdrawne^ he can frame no other will , then his mother is , in her formes : for as the Genetrisi is , fo is alfo the will-fpirit out of the Geiietrix. Jp3. Thus underftand alfo concerning Mans Soulc ; which is alfo a Magick- fire- fource or quality, out of the Eternall Center, out of the fiternall Nature ; iox aUjqr.God created the body out of the Subflan- tiality , then he introduQecl the Spirit out of all the Three Principles thereinto : He fliould be d, Jtmihtude and Image of God ; underftand, according to , and out of, all the Three Worlds, vjf. out of the E- ternall Fires 'Nature, and out of the Lights Nature, and then out of this outward worl4s Nature, wherein the outward Man liveth. ''; ip4. For,. God breathed into him the Living Breath, and then Map '6'ecarae a. living fiul : Now y(hat can God breath other out of himfelf, then himfdlf ; for God is the fubftance" of all fubftances ; but all is not called -or known to Be God : He calleth himfelf a GOD only accord- ing to his Heart , according to the property of the Light world, vi^: according to. the Love and Mcekneffe, according to the fecondPriH' ciple. ^ . '.' ' . -" ip5. God breiathed into the Created Image the Spirit out of all the 'l^hree Worlds , vi^: that is to fay, Himfelf : vi%i the Etemall be- ginninglefie Magick fire-fource or quality, out of all formes of the E- ternall Nature, that i$, thefirfi Principle , and it is the property of the Father, who according to Nature calleth himfelf an Angry Zealous or Jealous God , and a Confuming fire. , ip<5. 4n^ then the Cenrt^ of the Light, as a Sparkle out of his Heart, out of which the Divine Will gorth forth, \diich appropriateth oru- niteth it felf to God againe : and Imagineth according to its Mother,, vi;(i according to Gods Love and Meekneffe ; That is the Seconi Prin- ciple, wherein the Angelicall world confifteth. ip7. And Thirdly, the Spirit.Aire, with the Spirit of this outward world, out of the Starrcs and Elements, vii'. the T/jiVd Principle ; -Tlhus Man became an Emive Tot^l Image according to God, out of \ , ■ all T.Ap-^1. Hovfi Mauls a Totall Image ef Gsd, Part. IT, '^'7 all the Three Worlds *, An Image of God , wherein God dwdleth, wherein God beheld found and manifefted or revealed himfelf. ip8. Now the Eternall Word was his Law^ofhisfpirituall Nature, that this introduced and in-hveathei fpirit of Man , iliould introduce ks Imagination , into no other fource or quality , but only into Gods Love and Meekneffe ; It fhould eate only of the Divine Subflantiali- ty, and (fnn4^the water of the Eternall Life, and then its Body had Continued Paradiflcall. ipp. The Body had paradificall fruit to Eate , which grew for It I N all fruits : The outward Body of this world, was in the fource or quality of the Light world, as it were fwaHowed up , and yet it toai there : As the Light fwalloweth up the Darkneffe , and holdeth it captive in it felf, and yet the Darkneffe reraaineth, but, in the Light, is not Manifefted. 200. So alfo ftiould the outvvard Image, of this world ; as alfo the inward fource or quality of the Fire, out of the firft Principle, ftand hidden in the ParadiGcall Subftantiality , and fource or quality ; and Man fliould bring his life and roiU into the Paradificall fource or qua- lity. 201. He fhould fet or put hh Spirits Imagination into the Heart of God, vif: into the Lights Center ^ and then had the Soul continually eaten of the Lights Subftantiality ; underftand , the foulifli Fire had conceived or recerved^ the divine fource or quality into it feif, and had burned forth, in the divine fource or quality, r/^: in Love and Meeknefle. 202. Through that burning or Life, would the divine Subdance have been Introduced Into the outward Body ; n'^: heavenly FeOi ; and the Holy Body would have ftood in the Tin&ure of the fe. cond Principle ; and the outward 'Dominion of the Outward World would have Sood hidden in the Inward World, and have been ma- nifefted in the Outward. 203. Such a Body alfo was created in the Beginning, tif: out of the \nvjzxdi Subflaritiality of the pure Element, which is manifeiled in Paradife, and an outward Body of or from the Foure Elements, which ftood manifefled in the outward World ; but the inward fliould leade the Dominion , and hold the outward as it were fwallowed up , as the Light doth the Darkneffe^ 204. Underdand , each Principle fliould ftand fiee and barely in.it felf, and ftt or put its Imagination or Dtjire Into God , and then would Gods light have filled all in All, and the Earneft fcvere Fire- fource or quality, of the firft Principle , •vii: the Eternall Nature of the Dark World; as alfo the outward Nature and fource or quality of the Starres and Elements, would not have been manifefted. 205. Man would have lived in the Divine Love- fource or quality, and would have continued Immortall and incorruptible, no fickncffe, neither want neceffity nor Death would have touched him. 2f II. Part. il^»y Man Is a Totall Imdge of gU. ApoI.I. 2o5. Therefore now if fuch a defire is to he in Man, out of which the Will-Spirit fliould barely be inclined or direfted into God, then Hiuft Divine Subrtantiality needs be in the Souls Fire ( out of which ijch a Will-Spirit might exift. 207. For, out of no Earthly fource or quality, nor out of the Dark Worlds fource or quality doth any divine dejire exift ; Earthlinefle, knovveth nothing of God ; alfo the Dark World hath no DivineT-ove or Defire in it felf. 208. Whereby we know , that Wj according to the fecond Princi- ple , vi^: according to the Paradificall Angelicall World, have had fleHi und bloud, out of the heavenly Eflence and Subftantiality, which was the jight Body of the Soul ; and therein ftood the Image of Heaven. 2op. And the Spirit out of the Magick-Firc of the Soul , which Jhined in the power of the Light , was the true fimilitude of God ; according to the Trinity of G D ^ the Image wherein God dwelleth ; and wherewith God manifeiicth himfelfe : For that very Spirit is like all Angells in Subflance and Becing ; of which Oirifl • Math.22.30. ^aith, Math. 22. 30* That * in tht RefunsQion they are liJ^ the AngeVs of God. 210. When God had created Adam , he then ftood in the Paradid- call World , vii'. in the Image of God ; but God knowing , how he with his Noble Jewell between the Inward Dark World, and then alfo the outward Elementary World, ftood faft bound to BOTH, therefore he gave to the Souls Nature , the Lam on the Souls Fire, DiviwSubftantiality, that is, the Garment or Body of Angelf 5 again; if Gods Wwd or Heart it fcifc /wd ^oj becomes Man. Here< 30 II. Part. Chr'ifi is of Htavenlj Seed. Apol. J. Bere follow the Tafqnils or LileU lers Suppofitions, 229. NOxv the LibcHer fets it down thus, and he ( underftand the *Authour) will thereby, make GHR-IST, as to his Innocent or ImmaculatejHoiyjPure Humanity 5 Natnrall ^ and thereby prepare an Entrance and way for his SeduBi^n from God, to Nature and Creature : efpecially, and becaufe, as a Beaten and Expert Spirit, he k^smeth^ that this Tree of Life, will hence forward difcovcr his Root out of vvhicli he is grown, but hath hitherto been cove^ red with Earth : and will put an End to that, his Secret Myftery ; whereby he may bring to the peo- ple, a Root, which bears Gall and Wormwood: and ftill feduce many from Chrift, and catch them in his Net. 221. The Scripture faith of our wild humane Nature, thus. That f We are all by Nature the chil- dren of wrath. And the Natnrall Man perceiveth not that Vfhich is of the Spirit. Is Chrift become a Man in the VPtld Nature ? then he was by Nature vaine or corruptible, as all other Men. And how "then hath he revealed the Myftery of God , of which the Naturall Man knoweth and underftand- eth Nothing . and fet our *Yea&Nay. Salvation on a Gog. But the Scripture difcovereth his falOiood and Groundlefnefle, and faith; \That tRora.p.7»*. not all Abraham's Seed are alfo therefore Children^ but in ifaaejfull thy Seed b3 called, and not in Adam5Cain,I(hmae], andEfau. The Children fifths Fromije are accounted for the Seed. 223. "^ Hefaith not^ through the S'eeds^as through * Gal. 3. 16, many^ but as through One, through thy Seed, which is Chrifi'-i out of which, viz: out or the Eternall incorruptible Seed, theLiving Word of God : all , Children of the Promife are born, as the Dew out of the Morning, 224. For, as his Children are f not born tfr«4/«r^// Heavenly Seed, wherein God and Man is united 5 God in Man and Man in God, out of which, Mary, as a f Daughter of the Pro- fGal.3.28,2p. fnife, even according to her Flefli muft aforehand be born, e're Chrifl had aflumed his body in her 9 as the Holy Aportle faith cleerly, that * Chrijipra- *Kom.p.4;5. F ceeded 2 2 Il.Part.//l»» fhrifi mkjhe UttmaHe not the jvlU Nature.^folJ., ceeded from the Fathers according to the Flefi, tff whom belonged the Filiation^ the Glory of the Cove^ nant^ the Law^ the oraclet^ Ordinances or Worfhip of God, and the Vromife^ which Promifc belongeth Not to Abraham^ Naturall, but to Abrahams %^tdu offiaith. Hitherto the Libeller, ♦'7. B'. An- * ^"^^ "°* '^^^'^ ^^8^ Inducing Vaunting Speeches: How fliould Sfc fwer. * fimple Man be othemife then lead blindfold by them; who would (ay he doth the Authour wrong ? But hearken Libeller ! you will not with this Defcription yet by a great deal h} bare the Root of the Co- vered Tree^ as you fuppofe: you ^etunderfland Nothing there- of, much lefle, the Authour 's Mind and Thoughts, only you falfifie, and pervert it with a ftrange underftanding. 227. Are you not a falfe ExpoGtor ; then tell me ; where ftands it written in my Bookl thztChriJiJbecameaman in this JVorlds Wild I^ature^^i that he was begotten of & proceeded from Sinful Seed, ' as thou explained the meaning of the Authour to be fo ; and fettcft down aheap ot contradiftory fenfleffe meanings, and fhamefully and reproach- fully «ry eft out upon him for a DeviU very blindly contrary to his mean- ing and underftanding. 228. Art thou he that muft Judge me: then learn firft the Authour'* Mind and Sence : My Text feith. Till the Prince of Light came out of the Heart of God, and became a man in Nature^ it is not, in the Wilde Nature^ but it is. And wreftled inhis humane Body, in the Power o£ the Divine Light in the Wild Nature. aip. The Queffion is. ^^at is the Wild« Nature,whereln the Prince of Light out of the Heart of God, wreftled in the Humanity, Is it earth- ly Flcfti? Or the fource or quality of the Starrcs and Four Elements? No : For the Sake of that, the Prince out of the heart of God, came not. Butitwasthe^'oa/, outoftheetcmallPar^*Njrw