64. That part, which here it hath comprehended in its departure, is now its eternal and indissoluble dwellinghouse, and from thence it can never get; for there is a great cleft * [1 Luke xvi. 26] between them; as Christ speaks of the rich man. * "cleft" (Kluft). See Ch. 19, par. 34. 65. And in this heaven the holy angels dwell amongst us, and the devils in the other part: and in this heaven man liveth between heaven and hell, and must endure and suffer from the fierceness many hard blows, temptations, persecutions, and many times torments and squeezings. 66. The wrath is called the cross, and the loveheaven is called patience, and the spirit that riseth up therein is called hope and faith, which qualifieth, mixeth or uniteth with God, and wrestleth with the wrath till it overcometh [1 John v. 4] and getteth the victory. 67. And herein lieth the whole Christian doctrine: He that teacheth otherwise doth not know what he teacheth, for his doctrine hath no foot, ground or foundation, and his heart always tottereth, wavereth and doubteth, and knoweth not what it should do. 68. For his spirit always seeketh for rest, but findeth it not; for it is impatient, and always seeketh after novelties, or some new thing; and when it findeth somewhat, it tickleth itself therewith, as if it had found some new treasure, and yet there is no steadfastness, stability or certainty in him, but he seeketh continually for abstinence or for a diversion.*
* "or for a diversion." These words are an addition by Sparrow; it is probable, however, that they render the meaning of the original, Abstinentz, better than the English "abstinence." St M. has dropped the latter altogether and uses only the word "diversion." Anyone who knows the meaning of the prefix ab, in German, will understand why J. B. uses this otherwise unsuitable word. 69. O ye theologists! the spirit here openeth a door and gate for you: If you will not now see, and feed your sheep and lambs on a green meadow, but on a dry, seared heath, you must be accountable for it before the severe, earnest and wrathful judgment of God; therefore look to it. 70. I take heaven to witness that I perform here what I must do; for the spirit driveth me to it, so that I am wholly captivated therewith, and cannot be freed from it, whatever may befall me hereafter, or ensue upon it. The Holy Gate. 71. III. The third birth or geniture in the body of God, in or of this world, is under the firmament of heaven, hidden or concealed; and the firmament of heaven qualifieth, mixeth or uniteth therewith, but yet not fully bodily, but creaturely, as the angels and the souls of men do. 72. And this third birth or geniture is the almighty and holy heart of God, wherein our King Jesus Christ, with his natural body, sitteth at the right hand of God, as a King and Lord of the whole body or place of this world, who encompasseth, holdeth and preserveth all with his heart. 73. And this firmament of heaven is his throne or footstool, and the qualifying or fountain spirits of his natural body rule in the whole body of this world, and all is tied, bound or united with them, all whatsoever that standeth in the astral birth in the part of love: The other part of this world is tied, bound and united with the devil. 74. Thou must not think, as Johannes Calvus or Calvinus thought, which was, that the body of Christ is not an almighty being [Wesen], and that it comprehendeth or reacheth no farther than the little circumscribed place wherein it is. 75. No; thou child of man, thou errest, and dost not rightly understand the divine power: Doth not every man in his astral, qualifying or fountain spirits comprehend the whole place or body of this world, and the place comprehendeth man? it is all but one body, only there are distinct members. 76. Why then should not the qualifying or fountain spirits in the natural body of Christ qualify, mix or unite with the qualifying or fountain spirits of nature? Is not his body also out of the qualifying or fountain spirits of nature, and is not his heart animated or become soulish from or out of the third birth or geniture, which is the heart of God, which comprehendeth all angels and the heaven of heavens, even the whole Father? 77. Ye Calvinists, desist from your opinion, and do not torment yourselves with the comprehensible or palpable being; for God is a Spirit;[ John iv. 24.] and in the comprehensibility or palpability standeth death. 78. The body of Christ is no more the hard comprehensibility or palpability, but the divine comprehensibility or palpability of nature, like the angels.
64. That part, which here it has comprehended in its departure, is now its eternal and indissoluble dwellinghouse, and from thence it can never get; for there is a great cleft * [1 Luke xvi. 26] between them; as Christ speaks of the rich man. * "cleft" (Kluft). See Ch. 19, par. 34. 65. And in this heaven the holy angels dwell amongst us, and the devils in the other part: and in this heaven man lives between heaven and hell, and must endure and suffer from the fierceness many hard blows, temptations, persecutions, and many times torments and squeezings. 66. The wrath is called the cross, and the loveheaven is called patience, and the spirit that rises up therein is called hope and faith, which qualifies, mixes or unites with God, and wrestls with the wrath till it overcoms [1 John v. 4] and getts the victory. 67. And herein lies the whole Christian doctrine: He that teaches otherwise does not know what he teaches, for his doctrine has no foot, ground or foundation, and his heart always totters, wavers and doubts, and knows not what it should do. 68. For his spirit always seeks for rest, but finds it not; for it is impatient, and always seeks after novelties, or some new thing; and when it finds somewhat, it tickls itself therewith, as if it had found some new treasure, and yet there is no steadfastness, stability or certainty in him, but he seeks continually for abstinence or for a diversion.*
* "or for a diversion." These words are an addition by Sparrow; it is probable, however, that they render the meaning of the original, Abstinentz, better than the English "abstinence." St M. has dropped the latter altogether and uses only the word "diversion." Anyone who knows the meaning of the prefix ab, in German, will understand why J. B. uses this otherwise unsuitable word. 69. O you theologists! the spirit here opens a door and gate for you: If you will not now see, and feed your sheep and lambs on a green meadow, but on a dry, seared heath, you must be accountable for it before the severe, earnest and wrathful judgment of God; therefore look to it. 70. I take heaven to witness that I perform here what I must do; for the spirit drivs me to it, so that I am wholly captivated therewith, and cannot be freed from it, whatever may befall me hereafter, or ensue upon it. The Holy Gate. 71. III. The third birth or geniture in the body of God, in or of this world, is under the firmament of heaven, hidden or concealed; and the firmament of heaven qualifies, mixes or unites therewith, but yet not fully bodily, but creaturely, as the angels and the souls of men do. 72. And this third birth or geniture is the almighty and holy heart of God, wherein our King Jesus Christ, with his natural body, sitts at the right hand of God, as a King and Lord of the whole body or place of this world, who encompasses, holds and preservs all with his heart. 73. And this firmament of heaven is his throne or footstool, and the qualifying or fountain spirits of his natural body rule in the whole body of this world, and all is tied, bound or united with them, all whatsoever that stands in the astral birth in the part of love: The other part of this world is tied, bound and united with the devil. 74. You must not think, as Johannes Calvus or Calvinus thought, which was, that the body of Christ is not an almighty being [Wesen], and that it comprehends or reaches no farther than the little circumscribed place wherein it is. 75. No; you child of man, you errest, and do not rightly understand the divine power: Does not every man in his astral, qualifying or fountain spirits comprehend the whole place or body of this world, and the place comprehends man? it is all but one body, only there are distinct members. 76. Why then should not the qualifying or fountain spirits in the natural body of Christ qualify, mix or unite with the qualifying or fountain spirits of nature? Is not his body also out of the qualifying or fountain spirits of nature, and is not his heart animated or become soulish from or out of the third birth or geniture, which is the heart of God, which comprehends all angels and the heaven of heavens, even the whole Father? 77. You Calvinists, desist from your opinion, and do not torment yourselves with the comprehensible or palpable being; for God is a Spirit;[ John iv. 24.] and in the comprehensibility or palpability stands death. 78. The body of Christ is no more the hard comprehensibility or palpability, but the divine comprehensibility or palpability of nature, like the angels.
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