the burning Torches which is the Spirit of Gods Bride declareth in the Apocalyps that when the seaventh seale shall be opened then shall the hidden Mystery of the Kingdome of God be accomplished 79. For the Lamb which was slaine did at the time of the seaven Seales take the booke out of the right hand of him that sate upon the Throne and opened the Seales thereof and the foure and twenty Elders fell downe before the Lamb and said Thou hast opened the booke and broken open the Seales Praise and Honour and Glory to God and the Lamb which was worthy to take the Booke and to breake open the Seales thereof and the Whore together with the Dragon was cast into the Lake of Fire If you understand not this you are under the Seales 80. Behold when the seaventh seale shall be opened then the Arch-Shepheard will feed his sheepe himselfe in his greene Pasture he leadeth them to the springing Waters and refresheth their soules and bringeth them into his right Path and is a good Shepheard and the sheepe follow him and he giveth them Eternall Life 81. g Note At that time Babel that Great City on Earth breaketh in the Wonders and all the soules of those that are written in the Booke of Life in the Glassie Sea or Angelicall world all those that are borne of God doe goe out from her and that is the h Or habitation Tabernacle of God with Men for he that seduced them is sealed up the Light driveth him away 82. Therefore hearken you that are drowsie and awake the Day breaketh it is high time that you may not be captivated by the Anger in Babel there is great earnestnesse or severity at hand leave off your contention about the Cup of Chr st else you will be found to be but fooles in the presence of God your Decrees availe nothing when you assemble together and make results and conclusions saying thus wee will have it this Confession of Faith thus wee will beleeve and then the Church of God will be upheld and another party gainsayeth and they call one another Hereticks and so you lead the blinde Layity captive in your Devillish Contention in your Pride 83. You binde the true meaning of the Scriptures to your Art he that hath not been a Student or Scholler in that can have no understanding in the hidden Mysteries of God you say O you proud blinde Men how you suffer your selves to be seduced by i Or your own Inventions and Conceits humane Traditions without the Spirit of God how will you stand in the Day of the Judgement of God with your confounded Sheepe which you have thus led along in blindnesse You have filled them full of reproach and blasphemies and have ridden up and downe upon the Dragon in meere hypocrisie covetousnesse high-mindednesse and false Teaching outwardly you have made a faire shew and inwardly you have been full of the Devill 84. Where is your Apostolicall Heart Have you Christ in you Wherefore then do you dispute and contend about him and make the common Lay people contend also who know not what they doe they play upon your Musick and dance after your Pipe and would rather loose their lives then leave your follies and enter into the Life of Christ 85. O simple k Or Holinesse Devotion Wherefore doe you not take Christ your true Shepheard to be your Shepheard and let the Wolves goe you need not to be contentious about the Kingdome of Christ neither have the Wolves any power to give it you or take it away from you you need not aske where is Christ is he in the Baptisme or is he in the Supper is he in the Hearing of the Preacher or Ministry as is so hard pressed upon people now adayes 86. Doe but marke and incline your heart minde and thoughts unto Christ that Christ may be borne in you and then you have Christ the Baptisme l Supper of the Lord. Sacrament and the Holy Ghost in all Places you have him in the hearing of the Divine m That Word is neere that is in thy heart Word 87. The Covenant and n Baptisme and the Lords Supper Testaments of Christ have indeed been long used without faith and therefore are but hidden seales but if you be once borne in Christ then they become opened seales in your heart in your soule all is yours Christ is in the Father and you in Christ are also in the Father and the Holy Ghost goeth forth from the Father in Christ and also in you the word of Life is alwayes in you what doe you then seeke after for salvation When you heare teaching of God then the Spirit also teacheth from your heart and there is one Love one Christ one salvation in all places wheresoever you are there is the Gate of Heaven it is not onely in the Churches of stone where men glister in Pride but where there are penitent people together in true sorrow who with earnest desire long after Gods Mercy Barmhertzigkeit who willingly speake of Love and of the Wonders of God there is the Gate of Heaven 88. Heare O thou blinde Babel should the Holy Ghost worke powerfully in your words When you stand before the Congregation and despise your forefathers or Predecessors for their blindnesse in their opened seale whereas you your selfe are a false malicious Adder and teachest nothing but sedition contention and scorne you doe not powre the Holy Ghost into your Hearers as you boast but you drive into them the spirit of contention you teach scorne and not love What doth the Lay Man know of those that were dead a thousand yeares agoe are not o The Dead they in the power of the Judgement of God and not in your power you judge and condemne many that are in the Angelicall world should then the Holy Ghost in your false judging be preached into the hearts of Men by you you preach not the Spirit of Christ but the Spirit of the Devill into their hearts insomuch that they rely and depend upon your fables and let goe the highly precious word of Christ 89. Looke p Or upon the doings of the Apostles into the Acts of the Apostles when they were together very unanimously with great desire of the Kingdome of God and spake of the Works and Wonders of God and of his Love towards Men how the Earth moved under them and the Holy Ghost also moved the Earthly Centre for great Joy But had they sat together to deride the Pharisees and scorned and made a play-game of them the Holy Ghost would not have been so powerfull among them 90. Therefore open your Eyes yee children of God and goe into the Temple of Christ and hang no more to the Temple of dissimulation to the Hypocrites and Murtherers Yet I doe not hereby prohibite the Stone Churches but I teach that the Temple of Christ is in all places indeed the greatest Pomp is exercised in
considering of them the Spirit shall make a Hymne of thanks to the praise of Gods works of wonder as Esaias saith Though your sinnes were as red as bloud if you turne they shall be as wooll white as snow And yet you must know that in the life to come they shall appeare in the Figure but in another source or property Mark this yee children of God for much is herein contained 135. From this Ground wee know that Adam in his Innocency before his sleepe which signifieth Death when he had imagined into the spirit of the foure Elements was in this world in Paradise and yet it might well be said not in this world he was indeed in this world upon the face of the Earth but in a paradisicall source or property in the Dominion of the one pure Element and not in the foure Elements 136. But when he entred into the foure Elements he Entred into Death and his body became like a Beast and the Earth was Cursed from the Lord so that it bare no more Paradisicall Fruit For Adam was driven out into the outward Principle and there he must eate Earthly Fruit and open or manifest the Wonders of the Outward Principle and so he instantly became Earthly 137. For his Body was from the Earth and Created out of the Earth but it was not Earth no more then Gold is Earth though it groweth in the Earth and proceedeth from the Earth for it was Ex Matrice ex Massâ from the Matrix out of a Masse understand out of the substantiality out of which the Earth was originally generated and created The Pure Element is also in the Earth as also Paradise and it is onely the source or property that maketh the alteration wherein the Light of God is detained 138. Adam would be as God in all the Three Principles and the Serpent also perswaded Eve to it that if shee would Eate of the fruite of the Earth shee should know good and evill indeed evill enough care misery and sorrowes in the Death of the foure Elements 139. And therefore seeing the foure Elements must break thence it is that ſ Transitorinesse 〈…〉 Corruption is in Mans Body and the soule which is taken out of the Etetnall remaineth in the Eternall therefore there must come a heavenly body out of the pure Element againe out of the substantiality which is before God out of the Matrix of the Earth like the first Body which was in Adam and must t Or Assume our humane soule receive our humane soule into it and u Or suffer Death Enter into Death and bring us out of Death on the Crosse into the Element againe into the substantiality in the presence of God in Ternarium sanctum into the Holy Ternary For Adams soule was taken on the Crosse in the Eternall Centre where the Heart of God ariseth from Eternity and was breathed into the Created Body of Adam from the Spirit of God and therefore the Heart of God must x Or be Incarnate become Man 140. And as Adam was entered into the Earthly Crosse into the Death of the foure Elements so must the New Adam Christ suffer himselfe to be y Crucified Hanged on the Earthly Crosse and enter into the Earthly Elementary Death for Death sticketh not only in the Earth but also in the Aire and Adam desired also with his Imagination not to enter into the Earth but into the Aire he lusted after the Spirit of the Principle of this world and it laid hold on him And so he fell also into the Earth 141. For the foure Elements are altogether in one another and the Ground or Foundation upon which they stand is the Fire of the fierce Anger of God wherein the Devills dwell as is above mentioned 142. z Note And so the New Adam Christ must enter into the Abysse of the foure Elements viz. into the Hellish Fire of the Wrath and a Or passe presse through the Hell of the wrath through Death and bring the humane soule againe into the Paradise of God 143. And therefore the New Adam Christ was Tempted or Tryed forty dayes in the Wildernesse whether he could stand in the Paradisicall source or property and so eate onely Paradisicall Fruit which groweth in the source or property from the Essences of the Spirit of God and there he did eate ex verbo Domini of the Word of the Lord and not at all of the foure Elements 144. For he did beare also the Earthly Image and there the New Heavenly must overcome the Earthly and the soule must enter againe into the new heavenly body that the Earthly may but onely hang to it and thus also was Adam Created in the beginning 145. He was to eate of Paradise whose property should rule over the Earthly and though he were in the foure Elements yet he was to live in the Pure Element and then he might have continued so Eternally though the Outward Principle should be broken yet he should have remained 146. For he was in Paradise and not in the foure Elements but when he entered into them he entered into Death and the Anger of God in the Abysse of Hell did captivate the soule which Christ brought forth from thence againe 147. O yee Children of Men Mark what is revealed to you doe not account it a fiction and a Historie It is knowne in Ternario Sancto in the opened seale of the Seaventh Forme in the Centre therefore consider what it is 148. Hereby is signified to you the finall breaking of the outward Principle Trim your Lamps the Bridegroome is ready his Trumpet soundeth the Seaventh Angel from the Throne of Heaven soundeth The Mysteries of the Kingdome of God shall be o Or finished accomplished at the time of his sounding and then there is no time more in the foure Elements but then the Eternall Time in the Element in the Life of God and the Time in the Abysse goeth on 149. Goe out from the c From the Confusion of Tongues Languages in Babel for wee all speake but one onely Language in Jerusalem Babel burneth in the Fire or confounded Christendome is kindled in Warres Contention and Strife in Famine and Pestilence in the Anger of God Amen The Sixt Chapter The Two Gates Of the World and also of Paradise most highly to be considered Note more of the Language of Nature 1. WEE have shewed you before the Ground of the Language of Nature how Adam gave Names to Every thing and out of what God spake to Adam viz. out of the Life of the Birth as wee speake at this very Day and if wee consider our selves therein we finde the whole Ground in Heaven and in this world and wee see it well enough with Earthly Bodily Eyes that it is true wee need no other Testimone then the Great Booke Heaven and Earth the Starres and Elements together with the Sunne wherein wee well know the similitude of the Deity 2.
with the Fire of his Wrath is already on his way be not wilfully blinde 50. Thus understand us right concerning the Life of Man as wee have now mentioned This last forementioned Life is g Solely or alone singly in the Beasts for it hath its Originall onely in the Principle of this world in the Matrix of Nature which is every where such a Spâ—rit and such a Life in it selfe 51. And in Man the life is twofold for Man hath also the life of this outward Principle in him but he desireth also another life which is higher and better then this 52. And now where there is a Desire there is a Mother who is the Desire it selfe for no Desire can make it selfe it must arise out of a will and the will must come out of the Tincture which is the Life of the Will 53. Thus wee know and have searched out that in the Tincture of the Principle of this world viz. in the life of this World there is also another Tincture which wee have an apprehension of in our selves If there were not another Tincture the Life would desire nothing more 54. Yet wee cannot say that the outward Life desireth any thing more it desireth nothing else but its own Mother viz. the Principle of this world For it is onely a Spirit therein for no Principle desireth another a Principle is a peculiar life and hath its Centre to Nature and therefore wee call it a Principle because there is a Totall Dominion in it as there is in the Eternity which Dominion desireth nothing more nor higher but onely that which may be generated in its own Centre as you may easily perceive it by the Kingdome of Heaven and the Kingdome of Hell for the Kingdome of Heaven desireth nothing but the Divine Beeing but Hell desireth that which is wrathfull murtherous fiery soure soarring Astringent and whatsoever is in the Property of Anger in the Fire 55. Now there being in us a desire after the highest Good and after the Eternity that desire must needs proceed out of the Eternall and highest Will out of the highest Beeing and its life is also out of the highest Tincture for where there is a Desire there is Fire for the Fire desireth substantiality that it may have whereon to feede and yet it selfe can make no substantiality but it maketh the Tincture and the Tincture maketh the substantiality as is above-mentioned 56. Now the Tincture is a Creature for it hath a Body as may be seene in the Tincture or colour of Gold though it be not palpable yet it is h Essentiall substantiall and the understanding is in the Tincture for it is a wrestling with the Fire and flieth before the Fire and yet cannot flie away because the Fire i Desireth generateth it and continually attracteth it againe into it selfe and it still striveth to get out from the fire with the substantiality and is after the manner as a Man fetcheth Breath 57. Therefore wee give you now rightly to understand it thus you see that the Tincture shineth and in the shining there is no stirring but a constant Lustre and yet in the Lustre there is all power as in the Tincture and it is an Eternall Stillnesse and the Tincture is the stirring and also the life Understand us rightly and deeply for it is the deepest Ground and foundation in Heaven 58. The other Desire in Man after the Highest Good is the soule which standeth in the Eternall Mother for every desire hath its originall out of its own Mother therefore this is a desire of the Eternity and not the Eternity it selfe but the Tincture of the Eternity and the Majesty viz. the glance in the Still Habitation as is now mentioned 59. Now if a Spirit be in its own Mother it desireth not to goe out from her againe as the Aire-spirit doth not desire to goe away from the Body neither doth it desire any thing more then what is in its Mother and in its Centre 60. But yet wee finde and understand it in our minde that the soule willeth to be out of this Earthly Mother in which it standeth at present and not onely so but it desireth the house of its own Mother viz. it s own Tincture and the Majesty also the Eternall Rest out of the Tincture 61. And so wee search and finde and have it in true knowledge that the poore soule in the Spirit and in the Tincture or life of this outward world lyeth captive in a strange Lodging and hath not its Light of the Majesty for if it had that it would be at Rest and desire nothing more 62. Also wee finde that it lyeth captive in Death in much weaknesse for if it had its right Tincture then should the Majesty wherein it is a childe of God shine in it 63. Therefore wee say that the poore soule of Adam was captivated by the Spirit and Principle of this world and received the Tincture of this world into it and then Instantly the Majesty brightnesse of God remained standing in its own Principle for the soule put its will and desire into the Spirit of this world and it selfe entered into it 64. Thus God shut up the Heaven in the soule so that it knew its Majesty no more and there was perplexity and great misery that an Eternall Creature should come to be in another Principle in another Centre Heere the seaven Seales to the Book of the Eternall Life were shut to the soule for the Centre of its life was shut up and captivated in the Eternall Death it could no more stirre any forme in the Centre of its Life it lay in Hell like k As a dead Corpse in the Grave dead Bones the Dragon had it in his Jawes 65. For it was in the house of misery there was none that could help it no Angel no Throne-Prince no Creature neither could the Centre of the soule help it for its fire was extinguished the spirit of this world had swallowed it up as the water devoureth the brightnesse of the flaming Iron for the Will of the soule was entred into the Spirit of this world and had married or joyned it selfe thereto l The Will it was in another Mother as it is now at this Day 66. And so now if the Mother of this world had been broken as it doth breake indeed then the soule should have stood in the Eternall Death in the Darknesse Heere m Or Remedy Counsell was at an end the faire Creature was captivated by the Kingdome of Hell which triumphed over it The highly Precious Gate 67. Heere was no Counsell in the whole Deity unlesse the Eternall Word and Heart of God did become Man and did enter into the Third Principle into humane flesh and bloud and assume a humane Soule and goe into Death to the poore soule and did take away the Power of Death which held the soule captive and the wrathfull sting of Hell which it had
expect in this way even nothing else but scorne and reproach 46. But be of good courage yee Deare Children of God doe but help to wrestle saithfully and valourously for wee all wrestle in this life for an Angelicall Crowne which Lord Lucifer had upon his head And how can he but be Angry who hath lost his Countrey and Kingdome when another cometh and taketh his Crowne and throweth him to the Ground and holdeth him Captive 47. But wrestle couragiously yee deare Children of God it is but for a little while and then we shall get the Scepter and Crowne it is better to be a Lord then a captive slave and servant the sufferings of this world if they cannot be avoyded are not worthy to be called sufferings in respect of the great Glory which shall be manifested on us 48. Wee stand heere between Heaven and Hell in a field and there groweth either an Angel or a Devill out of us now therefore if any have a Love to the Kingdome of Heaven and would faine be an Angel he ought to looke well to himselfe it is soone done with a Man Thou hast free will whither soever thou inclinest there thou art What thou sowest that thou shalt also Reape let this be told thee for a warning The Thirteenth Chapter Of Christs most precious * Baptisme and the Lords Supper Testaments That Faire Garland of Pearles of the Noble Highly Precious Stone a Mysterij Magni Lapidis Philosophorum of The Great Mystery and Philosophers Stone which the Antichristian Church Danceth about and is ever seeking it but not in the Right Ground and Place 1. IN this Stone there lieth hidden whatsoever God and the Eternity also Heaven the Starres and Elements containe and are able to doe there never was from Eternity any thing better or more precious then this and it is offered by God and bestowed upon Man every one may have it that doth but desire it it is in a simple forme and hath the power of the whole Deity in it 2. Christ saith I have the water of Eternall Life whosoever thirsteth let him come to mee and drinke of it for nothing it shall flow in him into a fountaine of Eternalll Life and whosoever drinketh thereof shall never thirst any more Christ giveth us his flesh for food and his bloud for drink wee should eate his flesh and drinke his bloud and then he will continue in us and wee shall continue in him where he is there shall wee be also both heere and there in the other Life * Note for he will be with us alwayes unto the end of the world he will not let us his children want as a father careth for his children so He careth for us and though a father perhaps should forsake his children yet he will never forsake us for he hath imprinted us in his hands struck through with nayles and received us into the b Or Hole wound of his side out of which did run water and bloud wee should beleeve and trust him as his precious Word hath told us he is the Mouth of truth and cannot lye 3. Heare thou deare Christianity open thy Mâ—nde and let not Reason which is without God leade thee astray consider this well wee will shew you the right ground and scope without conceits and opinions wee will set it before you wholly pure without spot or blemish and onely shew you what Christ is wee will bring no conceit of humane Invention to please any Mans Opinion neither will wee take it from that which the World sets forth as in their Glosses but wee will speake that which is revealed to us out of the Mouth of Christ and what his Testaments are in c Or in substance indeed reality 4. For this is the Jewel the Noble Stone which the Church of Babel danceth about and about which shee raiseth warres and persecution how very many scandalous and scurrilous Bookes and Pamphlets have been written about it 5. This is the true Jewell of the Congregation of Christ when the Church of Rome lost it then it became a Babell and the Spirit of God departed from her and the most potent Countreys towards the East South and West turned away from her For the Revelation told them saying If thou continue not in my Love I will come unto thee and take away thy Candlestick from thee which came to passe thus 6. Europe kept the Name of the Jewell and Asia the Colour of it but the vertue of it remained sealed to them both for they were both departed from it they went Groping in the dark they grew fat proud and stately and would be Lord over the Jewel they onely sought d Frolick dayes good Dayes great honour and glory by it they built them upon it a brave Glistering Earthly Kingdome as is to be seene by the Romish Babell which they doe as hypocrites that they may be honoured by the Congregation and had in great esteeme That which Paul and the Apostles left behinde them viz. That the Congregation should abide in reverence and in Love and that the Elders which behaved themselves well should be accounted worthy of double honour which was right in the Congregation to doe it to them that behaved themselves well this they usurp to themselves into their owne Power in away of Compulsion men must performe it to them though they be no way worthy of it and because they could not handsomely use any other sword therefore they made to themselves a false sword viz. the * Censure Curse of Excommunication and that should make men reverence their holinesse that they might not seeme to be bloudy Executioners themselves just as the Pharisees did who delivered Christ up to Pilate so these also they are so devout in shew and appearance they will shed no bloud with their own hands but their heart is a Devill They stirre up the Magistrate upon their Devilish * Censure Curse of Excommunication who must be their Executioners to execute what their Devilish Heart hath concluded upon 7. O Deare Princes open your Eyes your office if you doe that which is Right is indeed grounded in Nature but their fictions and conceits are not therefore be not Executioners under them see with your own Eyes yee shall and must at the Last Day give an accompt of your Office be not led about without Eyes blindfold you should see with your owne Eyes yee are the true Heads of the Congregation the Lambs of Christ are committed to your trust the Priests are but Elders in the Congregation if they walke rightly before them and give good Example to the Congregation by their good Doctrine life and conversation and then honour and respect should be given to them as Elders of the Congregation of Christ not that they are Lords over the Congregation but servants of the Congregation they should have the Spirit of Christ and blesse the Congregation and the Congregation should give
children of God Verse 53 Chap. 11. The Antichrist is a cause of the falling away of the Asians Assyrians Egyptians Moores Grecians and Africans the Indians are better then the Antichrist Verse 90 Chap. 11. They that will slay the Antichrist are the very Beast whereupon he rideth also what Contention Effecteth Verse 94 Chap. 11. How the Antichrist Pronounceth People happy for Money Verse 97 Chap. 11. A speech to Antichrist concerning the buisinesse between Peter and Ananias Verse 99 Chap. 11. It were often better not to be Hearers of the Lyes of Antichrist Verse 101 Chap. 11. Antichrist is borne of Lyes also where he feedeth his sheepe Verse 102 Chap. 11. How Antichrist is to be slaine and pulled downe Verse 106 Chap. 12. How by the buisinesse of Cain and Abel Antichrist may be discerned Verse 17 Chap. 12. A speech to the Antichrist concerning his leading people astray Verse 29 Chap. 12. Who are the Beares and Wolves of Antichrist also when the Mystery of the Kingdome of God shall be manifest Verse 30 Chap. 12. Advice to Princes Antichrist sticketh in all Covetousnesse Verse 32 Chap. 12. The Marks of the Last Antichrist admonition to the Children of God Verse 34 Chap. 6. How the Antichristian spirit shall be rightly shewen to us Verse 12 Art Chap. 3. How Men binde true understanding to Art and study Verse 83 Chap. 4. Without the Will of God all that is done in Naturall Art is but a Graven Image Verse 46 Chap. 7. Art Eloquence and an Vniversity availe nothing Verse 5 Asia Chap. 12. Why Asia Africa and Greece are to be accounted happy Verse 25 Authour Chap. 1. Who those are that can understand the Authour Verse 22 Chap. 1. The End of the Authours writing Verse 41 Chap. 1. The Authour will shew what wee are in body and soule also what God Heaven and Hell are and saith wee are blinder then the Heathen Verse 44 Chap. 2. The Authour speaketh of his knowledg Verse 18 Chap. 2. The Deity subject to no Alteration The Authour speaketh but in Part. Verse 66 Chap. 3. The Authour will shew that which hath been hidden since the Fall of Adam Verse 6 Chap. 3. Advice to the Children of Christ The Authour doth not forbid going to the Churches of stone Verse 90 Chap. 3. The Authour hath not sought after the Sophisters but the Heart of God Verse 92 Chap. 4. If the Authour did not see and understand he should hold his Peace Verse 3 Chap. 4. The Authour writes these things downe for a Memoriall to himselfe Verse 4 Chap. 5. The Authour speaketh as a childe speaketh of its Mother Verse 23 Chap. 5. To those that are not borne of God the Authour is Dumb. Verse 25 Chap. 5. The Authour speaketh from two Languages Verse 26 Chap. 5. The Authour Admonisheth the Wolves to Embrace the poore A B C Schollers Verse 78 Chap. 6. Why the Authour hath undertaken to write this Booke Verse 5 Chap. 6. The Authour writeth as for many Verse 7 Chap. 6. The Authour speaketh by Living Experience Verse 35 Chap. 6. The Authour speaketh what he knoweth and must speake Verse 73 Chap. 7. The Authour will shew the hard Prison of our blindnesse Verse 53 Chap. 7. The Authour bewaileth our Blindnesse Verse 59 Chap. 8. The Authour is cloathed with Adams skin and also liveth in the Hope of Israel Verse 8 Chap. 9. The Authour speaketh what he must speake and despiseth none Verse 30 Chap. 9. The Authour speaketh what he himselfe hath Tryed Verse 38 Chap. 10. The Authour sheweth how farre wee ought to search Verse 29 Chap. 11. The Authour desireth not to blemish Mankinde by his wonderfull discovery in his writings Verse 30 Chap. 13. The Authour speaketh what is given to him and knowne to him Verse 63 Chap. 14. The Authour writeth that which he hath seene with spirituall Eyes Verse 55 Chap. 16. The Authour hath Experimented what he mentioneth concerning the soule Verse 10 Chap. 18. The Authour hath Ability to write these Mysteries Verse 2 Babell Chap. 3. When Babell breaketh then there is the Tabernacle of God with Men. Verse 81 Chap. 3. Babell reproved for Judging those that are in the Angelicall world Verse 88 Chap. 7. What the Poore soule in Babell must doe to be Happy Verse 7 Chap. 8. A wonderfull description of the Fall of Babell and the Dragon that is the Contentious Disputation and Tyrannicall Government Verse 49 Chap. 10. Vengeance denounced over Babell Verse 35 Chap. 14. An Admonition to Babell Also concerning the Eternall satisfaction or Attonement Verse 39 Band. Chap. 1. Sourenesse and bitternesse together are the Band that maketh it selfe Verse 29 Chap. 1. Of the Eternall Band out of which All things are made Verse 40 Baptize Baptizer Baptisme Chap. 13. The Schoole Rabbies will be Baptized by One that is Comming who will Baptize with the Fire of Anger Verse 39 Chap. 13. They that say the Testaments or Sacraments are but meere signes or symboles are the Antichrist Also how a simple Person is able to Baptize Verse 38 Chap. 7. Wherefore Christ hath Instituted the Baptisme for us Verse 50 Chap. 13. A wonderfull yet certainly true description of the Baptisme of Infants Verse 33 Chap. 13. Why God by Christ Instituted two Testaments or Sacraments How the Devills Oracles ceased at the coming of Christ An Exposition how the Baptisme is for the Ignorant and such as have not Faith yet Verse 36 Chap. 13. The Holy Ghost chiefly manageth the Office in Baptisme Verse 37 Beast Beasts Chap. 3. The Spirit resembleth us to an abominable Beast upon which he setteth the fine Spiritualty or Clergy Verse 61 Chap. 3. What Beast the dainty Woman rideth upon not Christs Asse but the Devill Verse 62 Chap. 5. In the Courts of Princes the vialls of Anger are powred forth through the Instigation of the Hypocrites the Clergy the Might of Princes is the Beast of the Whore Verse 66 Chap. 6. Advice to the seeking Minde that would be rid of the Beast Verse 16 Chap. 8. A Beast understandeth not its beginning but there is another life in us Verse 26 Chap. 8. Wee are not meerly out of the Earth as a Beast is Verse 27 Chap. 8. How the Flesh of Beasts which wee eate sullyeth the soule Verse 19 Chap. 8. Wee are both Men and Beasts Verse 25 Chap. 8. Of the Desire which Beasts have Verse 28 Chap. 9. Whence the Weedes and Evill Beasts have their Originall Verse 12 Chap. 9. The Evill Beasts are proceeded according to the Devills desire Verse 55 Beginning Chap. 4. What the Beginning is Verse 21 Birth Chap. 1. How wee may enter into the New-Birth Verse 17 Chap. 1. No Nature is felt in the Divine Life The soule is a Fire in the Eternall Nature The soule is a Spirit having seven Formes wherein Heaven and Hell consist The Authour heere understandeth the Eternall Birth Verse 19 Chap. 2. Of the Birth of Nature in a similitude Verse 27 Chap. 2. How the Birth
the knowing whereof will be exceeding usefull to the furtherance of the salvation of every soule which when I had read I was very much satisfied in my owne soule and doe desire that others may be made partakers of them so farre as lyeth in me I have therefore taken in hand to put this Treatise into English which I chose to doe rather out of the Originall then out of any Translations because they many times come short of the Authors owne meaning and because I found many errours in some of them and he is so deep in his writings that we have need to desire that our soules may be put into such a condition as his was in else they cannot be fully understood but the same God that satisfied his desires will satisfie ours if we cast our selves upon him in our soules and let him doe with us what he pleaseth Concerning the Author he was from his youth much addicted to the hearing of Sermons and hearing that speech of our Saviours Luke 11. ver 13. Your heavenly Father will give the Holy Spirit to them that aske it and by the differences and controversies in Religion which he knew not how to satisfie himselfe in he was so stirred up and moved to aske seeke and knock that he might know the truth upon which hy the Divine drawing and will he was in Spirit wrapt into the holy Sabbath in which he remained seven whole dayes in highest joy by his owne confession after he came to himfelse he layd aside the folly of youth and was driven dy Divine zeale earnestly to reprehend impudent scandalous and blasphemous speeches and did forbeare in all his actions the least appearance of evill and continued to get his living by the labour of his hands till the beginning of the sixt Seculum which was the yeare 160. When he was a socond time possessed with a divine Light and by the sight of a sudden object was brought to the inward ground or Center of the hidden nature yet somewhat doubting he went out into an open field and there beheld the miraculous workes of the Creatour in the signatures figures or shapes of all created things very clearely and manifestly layde open whereupon he was taken with exceeding joy yet held his peace in silence praysing God But ten yeares after in the yeare 1610. through the overshadowing of the holy Spirit he was a third time touched by God and renewed and became so inlightned that least so great grace bestowed upon him should slip out of his memory and he resist his God he wrote privately for himselfe without the help of any Bookes but the Holy Scriptures many Bookes the Titles whereof follow at the end of this worke Which bookes contaiâ—e such high and deep grounded Mysteries of the Deity as have not been reveal'd since the Apostles times On the 18. Novemb. Stilo novo betimes in the morning he cal'd one of his sons and asked if he also heard that excellent musick he said no then he had that the dore should be opened that that musick might be the better heard Afterwards he asked what a clock it was being answer'd that it had struck two he said it is not yet my time my time is three houres hence in the meane time he was heard to speake these words O thou strong God of hosts deliver me according to thy will O thou crucified Lord Jesus have mercy upon me and receive me into thy Kingdome When it was neare about six of the clock he tooke his leave of his wife and sonnes and blessed them and said now I goe hence into Paradise then spake to his sonne to turne him and sighing deeply he mildly and quietly departed this world If it were not for the great fruit that I conceive may grow to every one that studieth it I should be sorry that I am the Instrument to make such things knowne in my Native Language and much more unwilling it should be published to the view of so many various minds as are now sprung up But my hope is goodnesse will get the upper hand and that the fruits of the Spirit will prevaile to the subduing of the Lusts of the flesh now I readily submit to the censure of those who have that good desire and of those who are not proudly and perversly wedded to their owne conceits when they have considered this Authors meaning whether this will not be as beneficiall to us as it hath been to other Nations Indeed my mind is lead to think that our troubled doubting Soules may receive much comfort leading to that inward Peace which â—asseth all understanding that all the disturbing Sects and Heresies arising from the Darknesse and malice of men and Devills will be made to vanish and cease by that understanding which may be kindled in them from it they that rule will perceive how to effect all their good purposes to the joy and happinesse of them that are subjected to their government and Subjects will soone learne to obey in every thing as the Primitive Martyrs did though they should live under such Governours as they did so God shall be glorified by all mens love to one another and peace will flourish over all the Earth It may be some will think it so hard to attaine the understanding of this Author when they read the answer to the first Question which is far more difficult then any of the other because it containes the summe of them all in brief that they will forbeare to take so much paines as they suppose is requisite but if it should prove a little harder then other writings the profit will countervaile the Labour with a hundredfold advantage yet let every one read it themselves or heare it read with their owne eares that others misreport hinder them not from so great a benefit and they shall no doubt attaine it for I am convinced by my owne experience that every one may receive according to their vast or narrow capacity who have according to mine owne measure been satisfied though I be One of the unworthiest of the Children of Men J. S. THE AUTHORS PREFACE TO BALTHASAR WALTER 1. DEarely beloved friend it is impossible for Reason to answer these your Questions for they containe the chiefest and greatest Mysteries which are alone knowne to God 2. Hence saith a Dan. 2.27 And such an answer Ioseph gave to the King of Egypt Daniel to King Nebuchadnezzar That which the King asketh desireth of the Learned Chaldeans Astrologians and Wise men is not in their power The God of Heaven onely can reveale secret things it is not in my Reason to answer the King but yet that the King may perceive the thoughts of his heart God hath revealed it not that my Reason is greater then any mans living 3. So likewise I say to you you shall be answered not that my reason is greater then any mans living but onely that you may perceive the thoughts the earnest seeeking and desire of
is gone with Righteousnesse from the strife of the Turba and of the Devill into the Mysterie and yet hath his first unfadable body on him which though it be delivered from the Turba must yet be tryed in the Fire at the end of the Dayes and therefore his Prophet is in the Mysterie 35. And since he is become a Lamb after the Turba he hath sent his people many Prophets to preach the Mysterie as indeed there are not onely Lawes and workes contained in the Mysterie but also the Lamb Christ into whom he is also entred and hath brought his f Or the Jewes Law to be a servant in the g Or houshold Family of the Lamb that so his Wonders may be in the sheepfold of the Lamb. 36. This Moses calleth to h Or Prophesie Enoch seeing that he also is in the Mystery and is cloathed with the white Garment which he got of the Lamb in the other world and Moses commeth to help him with the Lambs deeds of Wonder because they call Noah foole who teacheth only as an honest man without Wonders 37. Babell is not able to endure i Noah's doings of simple teaching without Pomp and Couetousnesse this for so her Pompe and Pride will be taken away she setteth her selfe against k Or Miracles Moses and l Or Prophesie Enoch and persecuteth them she would murther them but Moses is already dead and Enoch is taken up and neither of them is in the outward life with her she saith come on now where is Enoch and Moses shew us their Wonders but she is blinde and cannot see them and so she raveth against Moses and Enoch and falleth into Contention 38. Then Moses calleth for m Or the Sword or vengeance Elias who went out of this world in the Divine Fire into the Abysse of the Principle with body and soule who also dwelleth in the Principle with mighty Power Now when he commeth and perceiveth the crie that n Destroyed Christendome Babell is in the Fire then he kindleth the Turba so that the great Fire burneth which consumeth flesh and bloud also stones and the Elements then Babell must drinke her last o Or the very Dregs draught 39. After this p Or the Prophets that preach in the Name of the Lord and leade a pious life Enoch hath peace a while and then is the golden Age till my q The Children of God beloved groweth voluptuous and wanton having fatted her Turba so that it seeketh the Limit and then commeth the End of all time 40. Doe not wonder at it we will stay in the meane time with r In simplicity Noah till Å¿ Miracles Moses and t Or vengeance or destruction Elias come then all the Children of God will finde it true 41. Yet it will remaine hidden to the wicked till the Turba devoure them for they looke upon this as the Jewes did upon Christ and the first world upon Noah what doth the Mysterie profit a scorner he lookes after nothing but eating and drinking and taketh care how to satisfie his haughtie minde that he may ride with Pomp in Babell 42. Thus my beloved friend we have given you a short Hint of the Enochian Life and what his Office and condition is also of Moses and Elias as a wise man consider further of it for we dare not speake otherwise thereof our understanding and will is driven into such a phrase neither have wee leave in this place at this time to write more at large or more fundamentally in plaine words 43. But if God shall please to grant that we may write somewhat upon the first and also upon the second Booke of Moses somewhat more should be revealed for the Names of the Fathers before the Floud which are there set downe belong all to the Mysterie and they containe great Wonders in them when it is Day you shall clearely know the whole course of the world in it The six and thirtieth Question What is the Soule of the Messiah or Christ 1. WE have sufficiently cleared this in our third Booke of the threefold life of man but because every one that readeth this hath not that and in regard of the Question it selfe we must answer somewhat the more here and therefore I set this down for you aske in the following Question about Christs Spirit which was u readily obedient or submissive willing and which he commended to his Father 2. Here the x Or Mankinde Old and sick Adam shall be comfortablely refreshed he shall have a y Or Cure for Death Medicine against Death and be z Or made alive quickned again for his Mother shall bring forth a young sonne to live in her bosome and he shall exceedingly rejoyce in him 3. If we would consider the soule of Christ we need onely seeke and finde our selves for Christs soule is a humane soule conceived in Mary the a Viz. the Eternall wisdome of God and the outward humanity that is God and Man twofold Virgine 4. Yet we doe not acknowledge the outward mortall Life in Mary for a pure Virgine for that which is mortall hath the Anger and the Turba which corrupteth all Purity so that no pure Virgine is borne of Eve but are all daughters of her 5. And Eve her selfe was but halfe a Virgine for Adam was the other halfe according to the two Tinctures in which man saw himselfe to be wholly a Virgine in pure Love and so saw God through himselfe that is through the Creature he saw the Originall which produced those two out of it selfe 6. And thus also in one b The whole and not divided person as Adam was before he slept whole person there is one pure Love and Chastity for it seeketh no other Conjunction it selfe is the Conjunction of both Tinctures viz. the Tincture of the soule and the Tincture of the Spirit and its power was such that it could bring forth a Spirit out of the fiery Tincture which is said to be a soule and Spirit 7. Which Adam c Extiâ—guished or put out lost when he suffered the Earthly Life to take him captive and therefore he must be divided and a woman be made out of him which must set her Love d Longing delight or lust Desire and Imagination upon the Adamicall fiery Tincture if she would be pregnant with a Soule 8. Thus none can say that Eve was a pure and chaste Virgine before the contaction of Adam for as soone as Adam did awake from sleepe he saw her standing by him and did presently set his e Fancie or Desire or lusted after her Imagination upon her and tooke her to him and saide this is flesh of my flesh and bone of my bone she shall be called Woman because she is taken from Man 9. And the Eve instantly set her Imagination upon Adam and so both were mutually kindled with the Desire of each other 10. Where
the soule is purely and alone in the Center it is an Essentiall Fire in the Eye of Eternity and yet that Eye desireth a figure and Image of the wisdome of God 23. And the Image is in its desire in its Imagination for the Verbum fiat word Fiat hath comprehended it that it might be a similitude of the Eternall wisdome of God wherein he dwelleth and wherein he may manifest himselfe by his Spirit and what ever hath been in his Eternall Counsell 24. Thus the Majesty of God flameth in the Image in the Essentiall Fire if the Essentiall Fire putteth its desire into the Majesty but if not then the Image is Voyd or empty raw and naked without God and the Tincture is false 25. For the Image is in the Tincture and hath its originall in the Tincture in the Light not in the source of the Fire and as the Heart or word of God hath its Originall in the Light of the Majesty in the Eternall Tincture of the fire of the Father so hath the Image of the soule 26. Indeed the Image dwelleth in the fire of the soule as Light dwelleth in the Fire but it hath another Principle as the Light is such a source as is different from Fire 27. And so the true Image of God dwelleth in the Light of the Fire of the soule which Light the fiery soule must create in the fountaine of the Love of God in the Majesty by putting and yeilding its Imagination into it 28. And if the soule doe not so but putteth its Imagination into it selfe into its wrathfull forme of the source of the fire and not into the fountaine of Love into the Light of God then its owne source of Sternesse sharpnesse or eagernesse fourcnesse astringency and bitternesse riseth up and the Image of God becommeth a Turba and swalloweth up the similitude of God in the wrath 29. And then the Astringent Fiat in the fiery Essence of the soule figureth for the soule an Image of the Imagination that is in its will whatsoever the Essentiall fire of the soule desireth that will be figured in the soule viz. Earthly Figures that which the will of the Heart casteth it selfe into that Image the Fiat of the soule will make that is as farre as the third Principle and the Spirit of the Starres and Elements hath power 30. So that if the will of the soule doe cast it selfe into the Kingdome of this world then the outward Kingdome hath power to bring its Imagination into the inward Principle and if the inward Fiat perceive that in the fire of the soule then it becommeth pregnant with it and keepeth it 31. And then the soule hath the Image of a Beast in the third Principle and that cannot be destroyed for ever except the will of the soule returne againe out of the earthly Lust and pierce into the Love of God againe and then it getteth the Image of God againe which may be done onely in this life while the soule is Essentially in its Ground or soyle or bed of Earth Ether in the growing of its Tree but after this Life it cannot be done 32. Thus you may understand what the soule Spirit Image and Turba are the soule dwelleth in it selfe and is an Essentiall Fire and its Image standeth in it selfe in the Imagination in the Light of the soule if it cleave to God if not then it is in Anxiety in the wrath of darknesse and is an Vizard or Monster abominable Image or an Image of the Devill 33. The Turba of the soule which destroyeth the Divine Image is the Essentiall wrathfulnesse and it is caused by the Imagination or false Love and Or Imaging Representation and therefore all lyeth in the Imagination the Image consisteth in that which we suffer to come into our Desire 34. It is very necessary for us to strive continually against the Earthly Reason of flesh and bloud and to yield the Spirit of our wills into the mercy and Love of God and alwayes cast our selves into the will of God and not count Earthly Or profit goods and pleasure our treasure setting our desire upon it which will destroy the Image for it is a Turba of the Image of God and bringeth Earthly properties into the Image 35. Or to conclude To summe up all Christ said where your treasure is there will your Heart be also according to which God will judge the secrets of Mankinde and sever the cleane from the uncleane and give that which is false to the Turba of the Fire to be devoured and bring the Holy thing which is entred into God into his Kingdome AMEN THE CLAVIS OR KEY OR An Exposition of some principall Matters and words in the writings of JACOB BEHMEN Very usefull for the better apprehending and understanding of this Booke Written in the Germane Language in March and Aprill ANNO. 1624. BY JACOB BEHMEN Also called Teutonicus Philosophus Printed in the yeare 1647. THE PREFACE TO THE READER Of these writings 1. IT is written the Naturall man a Understandeth or receiveth not perceiveth not the things of the Spirit nor the Mysterie of the Kingdome of God they foolishnesse unto him neither can be know them therefore I admonish and exhort the Christian Lover of Mysteries if he will studie these High writings and read search and understand them that he doe not read them outwardly onely with sharp speculation and meditation for in so doing he shall remaine in the outward Imaginary Ground onely and obtaine no more then a b Or feigned shadow of them counterfeited colour of them 2. For a mans owne Reason without the Light of God cannot come into the Ground of them it is impossible let his wit be never so high and subtill it apprehendeth but as it were the shadow of it in a Glasse 3. For Christ saith without me you can doe nothing and he is the Light of the world and the Life of men 4. Now if any would search the Divine Ground that is the Divine c Or manifestation Revelation he must first consider with himselfe for what end he desireth to know sucb things whether he desireth to practise that which he might obtaine and bestow it to the glory of God and the welfare of his neighbour also whether he desireth to die to Earthlinesse and to his owne will and to live in that which he seeketh and desireth and to be one Spirit with it 5. If he have not a purpose that if God should reveale himselfe and his mysteries to him he would be one Spirit and have one will with him and wholly resigne and yeild himselfe up to him that Gods Spirit might doe what he pleaseth with him and by him and that God might be his knowledge will and d Or working deed he is not yet fit for such knowledge and understanding 6. For there are many that seeke Mysteries and hidden knowledge meerely that they might be respected and highly esteemed the world and for their
substance remaineth Eternally Another Exposition of m The Great Mystery the Mysterium Magnum 207. God hath manifested the Mysterium Magnum out of the Power and vertue of his word in which Mysterium Magnum the whole Creation hath lyen essentially without forming in Temperamento and by which he hath outspoken the Spirituall formings in Separability or variety in which formings the Sciences of the Powers and vertues in the Desire that is in the Fiat have stood wherein every Science in the Desire to Manifestation hath brought it selfe into a Corporeall Substance 208. Such a Mysterium Magnum lyeâ—h also in Man viz. in the Image of God and is the Essentiall word of the Power of God according to Time and Eternity by which the Living word of God outspeaketh or expresseth it selfe either in Love or Anger or in Fancie all things as the Mysterium standeth in a moveable Desire to Evill or Good according to that saying such as the people is such a God they also have 209. For in whatsoever properties the Mysterium in Man is awakened such a word also uttereth it selfe from his powers as we plainely see that nothing else but vanity is uttered by the wicked Prayse the Lord all yee his workes Halelu-jah n SCIENTZ OF THE WORD SCIENCE 210. THe Word Science is not so taken by me as men understand the word Scientia in the Latine Tongue for I understand therein even the true Ground according to Sense which both in the Latine and all other Languages is missed and neglected by Ignorance for every word in its Impressure forming and Expression gives the true understanding of what that thing is that is so called 211. You understand by Science some skill or knowledge in which you say true but doe not fully expresse the meaning 212. Science is the Root to the understanding as to the o Cogitation consideration or Reasoning Sensibility it is the Root to the Center of the p Or forming Impressure of Nothing into something as when the will of the Abysse attracteth it selfe into it selfe to a Center of the Impressure viz. to the word then ariseth the true understanding 213. The will is in the Separability of the Science and there separateth it selfe out from the Impressed Compaction and men first of all understand the Essence in that which is separated in which the Separability impresseth it selfe into a Substance 214. For q ESSENTZ Essence is a substantiall power and vertue but Science is a moving flitting one like the Senses it is indeed the Root of the Senses 215. Yet in the understanding in which it is called Science it is not the sensing but a cause of the sensing in that manner as when the Understanding impresseth it selfe in the Mind there must first be a cause which must give the Mind from which the understanding floweth forth into its Contemplation Now this Science is the Root to the fiery Mind and it is in briefe the Root of all Spirituall beginnings it is the true Root of Soules and proceedeth through every Life for it is the Ground from whence Life commeth 216. I could not give it any other better Name this doth so wholly accord and agree in the sense for the Science is the cause that the Divine Abyssall Will compacteth and impresseth it selfe into Nature to the separable various intelligible and perceivable Life of understanding and difference for the Impressure of the Science whereby the will attracteth it into it selfe the Naturall Life ariseth and the word of every Life Originally 217. The distinction or separation out of the Fire is to be understood as followeth The Eternall Science in the Will of the Father draweth the Will which is called Father into it selfe and shutteth it selfe into a Center of the Divine Generation of the Trinity and by the Science speaketh it selfe forth into a word of understanding and in the speaking is the Separation in the Science and in every Separation there is the Desire to the Impressure of the r Or outspeaking Expression the Impressure is Essentiall and is called Divine Essence 218. From this essence the word r Or outspeaking expresseth it selfe in the second Separation that is of Nature and in that expression wherein the Naturall will separateth it selfe in its Center into a sensing the Separation out of the fiery Å¿ One Copie hath Essence Science is understood for thence commeth the Soule and all Angelicall Spirits 219. The third Separation is according to the outward Nature of the expressed formed word wherein the Bestiall Science lyeth as may be seen in the Treatise of the Election of Grace which hath a t Accute or sublime sharp understanding and is one of the Cleerest of our Writings FINIS A CATALOGUE OF THE BOOKES WRITTEN By JACOB BEHMEN 1. ANno 1612. He wrote the first Booke called Aurora the Rising of the Sun and he being accused as Author thereof this Booke was laied up by the Magistrate at Gorlitz at Court and command given him that he should henceforth being a simple Lay-man refraine writing of bookes which did not belong to his profession and condition Whereupon he did refraine for seven yeares but afterwards being stirred up againe by the Holy Spirit of God and also being incouraged thereto by the entreaty and desires of some people that feared God he betooke himselfe to his pen again and proceeded in writing and perfected with good leisure and deliberation the rest which follow viz. 2. Anno 1619. The second Book Of the Three Principles together with an appendix of the Threefold life of Man 3. Anno 1620. A Booke of the Three-fold life of Man 4. An Answer to the 40 Questions of the Soule propounded by Doctor Balthasar Walter in the first chapter of it is an Exposition of the Turned Eye or Philosophick Globe withall an addition concerning the Soule the Image of the Soule and the Turba or destroyeresse of the Image 5. Three Bookes The first of the Incarnation of Jesus Christ The second of the Suffering Death Resurrection of Christ The third of the Tree of Faith 6. A Booke of Six Points 7. A Booke of the Heavenly and Earthly Mysterium 8. A Book of the Last Times to P.K. 9. Anno 1621. A Booke De Signatura Rerum or the Signature of all things 10. A Consolatory Booke of the foure Complexions 11. An Apologie to Balthasar Tilken in two parts 12. A consideration upon Esaias Steefells Booke 13. Anno 1622. A Booke of true Repentance 14. A Booke of true Resignation 15. A Booke of Regeneration 16. Anno 1623. A Booke of Predestination and Election of God at the end of it is written this following Treatise viz. 17. A short Compendium of Repentance 18. The Mysterium Magnum upon Genesis 19. Anno 1624. A Table of the Principles or a Key of his writings to G. F. and I. H. 20. A little Booke of the Supersensuall Life 21 A little Booke of Divine Contemplation 22. A Booke of the two Testaments of Christ viz. Baptisme and the Supper of the Lord. 23. A Dialogue between the enlightned and the unenlightned Soule 24. An Apology upon the Booke of true Repentance directed against a Pasquill of the principall Minister of Gorlitz called Gregory Rickter 25 A Booke of 177. Theosophick Questions 26. An Epitome of the Mysterium Magnum 27. The Holy Weeks or the Prayer-Booke 28. A Table of the Divine Manifestation or an Exposition of the Threefold World to I. S. V. S. and A. V. F. In these two that follow the date is not set downe 29. A Booke of the Errours of the Sects of Ezechiel Meths to A. P. A. or an Apology to Esaias Steefell 30. A Booke of The last Judgement Further. 31. Certaine Letters to Divers Persons written at divers times with certaine Key 's for some hidden words The Bookes which the Author finished not are marked with this signe The faults escaped in Printing PReface verse 9. line 4. read * Divine Essence fol. 2. l. 23. for as r. viz. l. 32. for how r. that f. 3. l. 8. r. u transparent l. 24. r. * Formes f. 14. l. 27. r. but o not f. 15. l. 18. r. the p Eternity that q f. 16. l. 29. r. viz. the eye l. marg 18. r. viz. Turbae f. 17. l. 43. r. there for then f. 18. l. 30. for chimney r. furnace f. 22. l. 9. for ye r. we f. 25. l. 11. for where r. there f. 27. l. 11. for fire r. fire f. 33. l. 22. r. can g find l. 24. r. the * l God head f. 34. l. 17. r. wisdome for the Element giveth not Divine wit Reason or understanding but f. 45. marg l. 19. r. t appeareth or f. 70. marg l. 19. r. doake or hollow f. 59. marg l. 1. r. that Spirit f. 60. marg l. 3. r. c workmaster f. 63. l. 16. r. nothing that can give it any thing but f. 56. l. 31. r. wherein f. 68. marg l. 12. r. forth f. 69. l. 24. r. Tree Or as f. 72. l. 5. unlesse f. 80. l. 24. r. a desire l. 25. r. b l. 26. r. c f. 83. l. 25 r. which holdeth f. 89. l. for s r. 1 f. 90. l. 32. r. and i bitternesse l. 33. r. k for i l. 35. r. I for k l. 40. r. m for l l. 41. n for m l. 42. o for n p for o f. 93. l. 16. r. one thing hath swallowed up another f. 94. marg l. 10. r. and workes f. 95. l. 1. r. without it is f. 99. l. 6. for them r. then f. 105. l. 17. r. Gift l. 43. r. soule f. 106. marg l. 7. r. m or Chist l. 39. r. Spirit of f. 107. l. 3. r. whores wolves f. 110. l. 21. r. soule f. 114. l. 3. r. not see them f. 122. l. 1. r. the life f. 124. l. 36. r. the a Calling f. 127. l. 39. r. this world f. 130. l. 2. r. of no l. 20. be no more f. 143. 1. 25. r. and there is l. 36. r andt. l. 38. r. u partiality f. 146. l. 30 for those r. these f. 147. l. 20. r. to be done f. 148. l. 7. r. an end f. 154. l. 39. r. l sournesse Preface to the Clavis verse 9. marg r. ex sensu end shutz f. 2. l. 20. r. first in f. 10. l. 1. for put