(7) As for the baptism which exists in the fullest sense, into which the Totalities will descend and in which they will be, there is no other baptism apart from this one alone, which is the redemption into God, Father, Son and Holy Spirit, when confession is made through faith in those names, which are a single name of the gospel, when they have come to believe what has been said to them, namely that they exist. From this they have their salvation, those who have believed that they exist. This is attaining in an invisible way to the Father, Son, and Holy Spirit in an undoubting faith. And when they have borne witness to them, it is also with a firm hope that they attained them, so that the return to them might become the perfection of those who have believed in them and (so that) the Father might be one with them, the Father, the God, whom they have confessed in faith and who gave (them) their union with him in knowledge.

(84) But now Baptism was not instituted in respect of the earthly corruptible [Man,] which belongs to the Earth, nor for the heavenly [Man's] Sake, which was pure and spotless without that, but for the poor Soul's Sake. Seeing the heavenly Man in Christ took our natural Soul (in the Body of the Virgin Mary) to his heavenly Man, and that also the earthly Man hung to the Soul, therefore the holy Trinity [by the Hand of Man] took the Water of the eternal Life in the pure Element, and dipt the Soul therein, as I may so speak.

(3) "O Shem, they are deceived by manifold demons, thinking that through baptism with the uncleanness of water, which is dark, feeble, idle, and disturbing, the water will take away sins. And they do not know that from the water to the water there is bondage, error, unchastity, envy, murder, adultery, false witness, heresies, robberies, lusts, babblings, wrath, bitterness. . . . Therefore, there are many deaths that burden their thoughts. For I foretell it to those who have understanding. They will refrain from the impure baptism. And those who have understanding from the light of the spirit will not have dealings with the impure rubbing. And their heart will not grow faint, nor will they curse, nor will they give honor to the water. Where the curse is, there is the deficiency. And the blindness is where the honor is. For if they mix with the evil ones, they become empty in the dark water. Where the water has been mentioned, there is nature, and the oath, and the lie, and the loss. For only in the unconceived spirit, where the exalted light rested, has the water not been mentioned, nor can it be mentioned.

(3) But if we are punished for voluntary sins, we are punished not that the sins which are done may be undone, but because they were done. But punishment does not avail to him who has sinned, to undo his sin, but that he may sin no more, and that no one else fall into the like. Therefore the good God corrects for these three causes: First, that he who is corrected may become better than his former self; then that those who are capable of being saved by examples may be driven back, being admonished; and thirdly, that he who is injured may not be readily despised, and be apt to receive injury. And there are two methods of correction - the instructive and the punitive, which we have called the disciplinary. It ought to be known, then, that those who fall into sin after baptism are those who are subjected to discipline; for the deeds done before are remitted, and those done after are purged. It is in reference to the unbelieving that it is said, "that they are reckoned as the chaff which the wind drives from the face of the earth, and the drop which falls from a vessel."

(38) The Soul is washed in the holy Water, and the Word is presented to it, and the Soul stands in the Covenant. And now it may reach after the Pearl; although the Soul be tied backward in the Kingdom of this World, yet it stands in the Covenant notwithstanding. And if, in the unfeigned Faith of the Parents, of the Priest, and of the Standers by, it be thus washed in the Laver of Regeneration, and so passes into the Covenant, then the Devil may not touch it, till [the Time] that it understands what Evil and Good are, and enters into one of them in a free Will.

(8) The baptism which we previously mentioned is called "garment of those who do not strip themselves of it," for those who will put it on and those who have received redemption wear it. It is also called "the confirmation of the truth which has no fall." In an unwavering and immovable way it grasps those who have received the restoration while they grasp it. (Baptism) is called "silence" because of the quiet and the tranquility. It is also called "bridal chamber" because of the agreement and the indivisible state of those who know they have known him. It is also called "the light which does not set and is without flame," since it does not give light, but those who have worn it are made into light. They are the ones whom he wore. (Baptism) is also called "the eternal life," which is immortality; and it is called "that which is, entirely, simply, in the proper sense, what is pleasing, inseparably and irremovably and faultlessly and imperturbably, for the one who exists for those who have received a beginning." For, what else is there to name it apart from "God," since it is the Totalities, that is, even if it is given numberless names, they are spoken simply as a reference to it. Just as he transcends every word, and he transcends every voice, and he transcends every mind, and he transcends everything, and he transcends every silence, so it is Dittography with those who are that which he is. This is that which they find it to be, ineffably and inconceivably in (its) visage, for the coming into being in those who know, through him whom they have comprehended, who is the one to whom they gave glory.

(85) See, thou beloved Soul, thou wast gone out from God; but his Love caught hold of thee again, and P fastened thee (with the Promise) to his Thread; and then came the Fulfilling of the Promise, and put another new Body on to thee; but thou canst not have another Soul, for thy Soul was out of the Eternity. Therefore now as the Holy Ghost overshadowed and filled [or impregnated] Mary, so the Water out of the Heavenly Matrix (which has its Beginning out of the Trinity) in the Baptism of Christ (and in all baptized Christians) overshadowed and filled the Soul of Christ in the Baptism in Jordan, and also the Souls of all Christians, and so renewed the earthly Water (of the Out-Birth) in the Soul, and washed it clean, that it is rin itself a pure Angel, which of itself may eat of the heavenly Fruit; and that is the Cause of the Baptism. O Man consider thyself.

(2) There, as it seemed to me from listening, Were lamentations none, but only sighs, That tremble made the everlasting air. And this arose from sorrow without torment, Which the crowds had, that many were and great, Of infants and of women and of men. To me the Master good: "Thou dost not ask What spirits these, which thou beholdest, are? Now will I have thee know, ere thou go farther, That they sinned not; and if they merit had, 'Tis not enough, because they had not baptism Which is the portal of the Faith thou holdest; And if they were before Christianity, In the right manner they adored not God; And among such as these am I myself. For such defects, and not for other guilt, Lost are we and are only so far punished, That without hope we live on in desire." Great grief seized on my heart when this I heard, Because some people of much worthiness I knew, who in that Limbo were suspended. "Tell me, my Master, tell me, thou my Lord," Began I, with desire of being certain Of that Faith which o'ercometh every error,

(14) But if any would attain Salvation, he must be born again, through the Water in the Center of the Birth of Life, which springs up in the Center of the Light of God; for which End God the Father has by his Son commanded Baptism, that so we might have a Law, and a remarkable Sign of Remembrance, signifying how a Child void of Understanding receives an outward Sign, and the inward Man the Power and the new Birth in the Center of the Birth of Life; and that there arises the Confirmation, which the Light of God brought into Adam, when the Light of God the Father, in the Center of the fifth Form of the Birth of the Life of Adam, broke forth or sprung up. Thus it is both in the Baptism of an Infant or Child, and also in the repenting Convert, that in Christ returns again to the Father.

(37) Now says Reason, How is the Baptism then? I perceive nothing but Water, and Words. I answer; Hearken beloved Reason, thy outward Body is in this World only, and therefore outward Water is requisite. But as the hidden Man Christ, with his pure Element, holds the Out-Birth of this World (viz. the four Elements, wherein our Body consists) and as all is his, so he holds also the outward Water, and baptizes with the inward Water of his Element, with the Water of eternal Life, [coming] out of his Body. For the Holy Ghost in the Covenant baptizes with the inward Water, and the Minister baptizes with the outward; the outward [Man] receives the earthly elementary Water, and the Soul [receives] the Water of the Washing in the Regeneration.

(1) He, then, who has received the forgiveness of sins ought to sin no more. For, in addition to the first and only repentance from sins (this is from the previous sins in the first and heathen life - I mean that in ignorance), there is forthwith proposed to those who have been called, the repentance which cleanses the seat of the soul from transgressions, that faith may be established. And the Lord, knowing the heart, and foreknowing the future, foresaw both the fickleness of man and the craft and subtlety of the devil from the first, from the beginning; how that, envying man for the forgiveness of sins, he would present to the servants of God certain causes of sins; skilfully working mischief, that they might fall together with himself. Accordingly, being very merciful, He has vouch-safed, in the case of those who, though in faith, fall into any transgression, a second repentance; so that should any one be tempted after his calling, overcome by force and fraud, he may receive still a repentance not to be repented of. "For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shah devour the adversaries." But continual and successive repentings for sins differ nothing from the case of those who have not believed at all, except only in their consciousness that they do sin. And I know not which of the two is worst, whether the case of a man who sins knowingly, or of one who, after having repented of his sins, transgresses again. For in the process of proof sin appears on each side, - the sin which in its commission is condemned by the worker of the iniquity, and that of the man who, foreseeing what is about to be done, yet puts his hand to it as a wickedness. And he who perchance gratifies himself in anger and pleasure, gratifies himself in he knows what; and he who, repenting of that in which he gratified himself, by rushing again into pleasure, is near neighbour to him who has sinned wilfully at first. For one, who does again that of which he has repented, and condemning what he does, performs it willingly.

(21) Receive ye the Holy Ghost. Whosesoever sins ye remit, they are remitted unto them: and whosesoever sins ye retain, they are retained.

(40) And therefore it is that Christ made two Testaments, the one in the Water of the eternal Life, and the other in his Body and Blood; that (whensoever the poor Soul should be defiled again by the Devil) it might yet in the other enter into the Body of Christ again; and if it turns with Sorrow for its Sins, and puts its Trust in the Mercy of God again, then it steps again into the first Covenant, and then it may come to the other Testament, and draw near to God, and then it will be received again with Joy; as Christ says, That there is more Joy in Heaven for one poor Sinner that repenteth, than for ninety and nine Righteous that need no Repentance.

(32) There are some, who upon entering the faith, receive a baptism on the ground that they have it as a hope of salvation, which they call the "seal", not knowing that the fathers of the world are manifest (in) that place. But he himself knows that he is sealed. For the Son of Man did not baptize any of his disciples. But [...], if those who are baptized were headed for life, the world would become empty. And the fathers of baptism were defiled.

(2) He, then, who from among the Gentiles and from that old life has betaken himself to faith, has obtained forgiveness of sins once. But he who has sinned after this, on his repentance, though he obtain pardon, ought to fear, as one no longer washed to the forgiveness of sins. For not only must the idols which he formerly held as gods, but the works also of his former life, be abandoned by him who has been "born again, not of blood, nor of the will of the flesh," but in the Spirit; which consists in repenting by not giving way to the same fault.

(25) But, thou Hypocrite, thou liest; if thou art ungodly, thou canst not raise the Dead, thou canst convert none that in this World lie drowned in Sins; thou mayest stir the Heart of the Believer indeed (through thy Voice) which is a Work of the Spirit, but thou bringest forth none out of Death [into Life;] it is an impossible Thing. For if thou wilt convert a poor Sinner, which is drowned in Sin, and lies captive in the Anger, then the Holy Ghost must be in thy Mouth, and thy Essences must take hold of his, and then thy Light will shine in him, and thou shalt raise him out of the Death of Sins, and with thy Love, in thy Tincture, catch him; and then he will come to thee with a hearty Desire, longing after the Kingdom of Heaven; and then thou art his Confessor, and hast the Keys of Peter; and if thou art void of uthat, thou hast no Keys.

(82) Let us look upon his Baptism, and then upon his Temptation instantly after his Baptism, and so we shall find our new Regeneration, as also in what Kingdom we lie imprisoned; and we very highly rejoice (in this Knowledge) that God is become Man: And if now we would apprehend it, we must first set down the Baptism Or Heresy. of Christ, and then the Temptation in its right Order. Of the Baptism of Christ upon Earth, in Jordan.

(3) He that believeth and is baptized shall be saved; but he that believeth not shall be damned.

(24) Understand it thus, that Water is the Water of the eternal Life in the mLimbus of God in the Holy Ternary; and that is the Water which baptizes the Soul, when we keep the Use of his As by an Example. Testament, for the Soul in his Covenant is dipped and washed in that Water, it is rightly the Bath [or Laver] of Regeneration, for by its dipping in the holy Water, it is received and quickened by the holy Water, and comes (in the Covenant of Christ) into the Soul of Christ; indeed not fully into his Soul, but into his Body, and becomes the Brother of the Soul of Christ; for Christ's Soul is a Creature, (as our Souls are,) and is in the Body of the Mercifulness in the Trinity, being surrounded therewith, and has the same in it for Food and Strength [or Refreshment.] So also our Souls in the Covenant, if they be faithful and continue in God, they are the Brethren of Christ's Soul.

(112) But because the Essences of the Soul were infected with the Poison of the Devil, and of Hell, so that the Soul could not be helped again, except it were born anew through the Word, out of the Mouth of God, viz. through his beloved Heart, (if ever it should attain the paradisical Joy and Source, [Condition or Quality] again, and qualify or mingle in the paradisical Essences, and if ever its Body should come out of the Element again to the Soul) then the Word (in the Virgin-Chastity) must become Man, and take Man's Flesh and Blood, and become a human Soul, and enter into Death, as also in the first Principle, into the dark Mind of the Eternity, where the Soul has its Original, into the Ground of Hell, and break in Pieces the dark Gate in the Ground of the Soul, and the Chains of the Devil, and generate [or beget] the Soul anew again out of the Ground [thereof,] and present it as a new Child (without Sin and Wrath) before God.