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(130) For Man is made out of all the Powers of God, out of all the seven Spirits of God, as the Angels also are. But now seeing Man is corrupted, therefore the divine Birth does not always spring, qualify, or operate in him; no, nor in all Men neither: And though indeed it springs in him, yet the high Light does not presently shine in all Men; and though indeed it shines, yet it is incomprehensible to the corrupted Nature. [* See v. 69.]

(43) For every Man is free, and is as a God to himself; he may change and alter himself in this Life either into Wrath, or into Light. Such Cloaths or Garments as a Man puts on, such is his Ornament or Lustre. And what Manner of Body soever Man sows into the Earth, such a Body also grows up from it, though in another Form, Clarity and Brightness, yet all according to the Quality of the Seed.

(29) Now as Man in his outward Being is corrupted, and as to his fleshly Birth or Getiture is in the Wrath of God, and is moreover also an Enemy of God, and yet is but one Man, and not two; and on the other hand, in his spiritual Birth or Geniture he is a Child and Heir of God, who rules and lives with God, and qualifies, mixes, or unites with the innermost Birth or Geniture of God; thus also is the Place of this World come to be.

(16) Again, when we read of the old man and the new man we must mark what that meaneth. The old man is Adam and disobedience, the Self, the Me, and so forth. But the new man is Christ and true obedience, a giving up and denying oneself of all temporal things, and seeking the honour of God alone in all things. And when dying and perishing and the like are spoken of, it meaneth that the old man should be destroyed, and not seek its own either in spiritual or in natural things. For where this is brought about in a true divine light, there the new man is born again. In like manner, it hath been said that man should die unto himself, that is, to earthly pleasures, consolations, joys, appetites, the I, the Self, and all that is thereof in man, to which he clingeth and on which he is yet leaning with content, and thinketh much of. Whether it be the man himself, or any other creature, whatever it be, it must depart and die, if the man is to be brought aright to another mind, according to the truth. Thereunto doth St. Paul exhort us, saying: “Put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts: . . . and that ye put on the new man, which after God is created in righteousness and true holiness.”17 Now he who liveth to himself after the old man, is called and is truly a child of Adam; and though he may give diligence to the ordering of his life, he is still the child and brother of the Evil Spirit. But he who liveth in humble obedience and in the new man which is Christ, he is, in like manner, the brother of Christ and the child of God. Behold! where the old man dieth and the new man is born, there is that second birth of which Christ saith, “Except a man be born again, he cannot enter into the kingdom of God.”18 Likewise St. Paul saith, “As in Adam all die, even so in Christ shall all be made alive.”19 That is to say, all who follow Adam in pride, in lust of the flesh, and in disobedience, are dead in soul, and never will or can be made alive but in Christ.

(3) Therefore hath He made man of soul and body,—that is, of an eternal and a mortal nature; so that an animal thus blended can content his dual origin,—admire and worship things in heaven, and cultivate and govern things on earth. By mortal things I do not mean the water or the earth [themselves], for these are two of the [immortal] elements that nature hath made subject unto men,—but [either] things that are by men, or [that are] in or from them ; such as the cultivation of the earth itself, pastures, [and] buildings, harbours, voyagings, intercommunications, mutual services, which are the firmest bonds of men between themselves and that part of the Cosmos which consists [indeed] of water and of earth, [but is] the Cosmos’ terrene part,—which is preserved by knowledge and the use of arts and sciences; without which [things] God willeth not Cosmos should be complete. In that necessity doth follow what seems good to God; performance waits upon His will. Nor is it credible that that which once hath pleased Him, will become unpleasing unto God; since He hath known both what will be, and what will please Him, long before.