but that flesh receiveth his power and vertue and assureth the outward Man that he doth nothing but what his Maker will have done and such a condition this pen is in and no otherwise 288. And thus we know the k Foundation Ground of this world that it is a figure of the Inward according to both the Mothers that is according to both the Fires viz. according to the fire of Wrath and according to the fire of Light The Sun is a l Or Idea or instance Modell or Glasse of the Light of Eternity and the outward fire is a Glasse of the Wrath and the Essentiality of them both is Water and Earth the m Resembleth the Father Earth is the Essentiality of Wrath and the n The Sonne water of the Light and the o The Holy Ghost Aire of the Eternall Spirit which is called God the Holy Ghost 289. Yet you must know that this world is not the Essence of Eternity but a figure or a Glasse of it therefore it is said to be a peculiar p Or third Principle Principle because it hath its owne life and yet consisteth only in the Magick seeking of the Inward 290. The q Verbum Fiat Word Fiat is the r Or Maker or Ruler or Orderer as an Artificer Master of the outward for it keepeth the outward in its conceived Glasse the outward is not the Glasse but it is a similitude in which his Spirit doth Å¿ Or contrive forme Appeare expresse it selfe in workes of wonder that it might see the Wonders of both fires viz. of the Wrath and of the Light and so continually bringeth the End of all Essences into the Beginning therefore this world t Or is like a wheele that turneth round turneth round for the end continually seeketh the beginning and when it findeth the Wonders then the End giveth the Wonders to the beginning and this is the cause of the Creation of this world 291. The life of every Creature was a Wonder before the beginning for the Abysse knew nothing of it and the beginning of the Eye findeth all and setteth the Modell in it selfe so that it hath an Eternall number and delighteth it selfe in the number of the Wonders The eight Forme of Fire 292. Seeing then an Essence consisteth thus in two Formes the one of which taketh an u Abyssal bottomelesse unsearchable beginning into it selfe and keepeth it Eternally and the other of them is the Modell of the Eternall x Or contrived Or conceived Or formed framed and the body of it included in a limit therefore the Turba must be considered which destroyeth the included framed life againe and setteth the Modell of the framed Wonders in the beginning againe and presenteth such a thing to the beginning as was not from Eternity but onely in the framed Time 293. My beloved friend such things as these are shewen to you and such as you are who seeke the beginning for your Minde is our Mysterie you should seeke it in Us not in mee I the outward Man have it not but the Inward in the Virgine wherein God dwelleth hath it which y Or calleth it selfe twofold speaketh of it selfe in the plurall number 294. My outward Man is not worthy of the Mysterie but God hath so prepared it that he might reveale himselfe to you by that meanes that you should know him by some other meanes and not say my wit hath done it 295. Because you are a very learned person therefore you shall know that God also loveth the simple and such as are contemned of the world if he seeke God as I have done and you shall know also that the true Invention consisteth not in Art but in the Spirit and Will of God 296. For this Hand is simple and accounted foolish in the Eye of the world as you know and yet there lyeth such a z Arcanum Or an hidden treasure secret therein as is incomprehensible to Reason 297. Therefore have a care poure Oyle into the wounds that require healing and consider what Christ a Mark 10.23 24 25. saith how hard it is for that man to enter into the Kingdome of God who is intangled with b Or cares for the belly worldly cares having great power and honour 298. You shall not finde this plant among the high ones of this world for c You have no power with them you cannot you are a Mysterie to them the Spirit it selfe seeketh the beginning looke to it play not the Hypocrite for the beginning is Paradisicall that the impure enter not into the pure and at last the Serpent beguile Eve againe 299. Let no d Soothing dissimulation be in you but plaine dealing yea and no and feare not for that which is Eternall will continue and the distemper is nothing else but the Turba which as a destroyer alwayes insinuateth it selfe beware of that for the Old Serpent is subtle and have a care that you may be pure both in the beginning and in the End 300. For this worke endureth no dissembling it hath a cleere ground also it belongeth not to the Turba but to the beginning of the e Or Clarity Glory therefore beware of those that are borne with a wolvish disposition whose Spirit is a subtle Serpent we speak freely to you 301. Every thing that hath a beginning is sought by the beginning for the beginning seeketh through the Deep and would find the f Or bottome Ground and if the beginning findeth the Ground and that there be a limit in a thing then the beginning proceedeth to the limit and leaveth the g Or former first and seeketh further till it finde the Abysse and then it must remaine in it selfe and it can goe no further for there is nothing beyond 302. But if the beginning leave the first then it is under the power of the Turba which destroyeth it and maketh it to be as it was in the beginning 303. Then when the thing is destroyed the Turba is naked without a body and yet seeketh it selfe and findeth it selfe but without h Or substance Essence and then it entreth into it selfe and seeketh it selfe till it come into the Abysse and then the first Eye is found whence it proceeded 304. But seeing it is naked and without Essence therefore it belongeth to the Fire for it putteth it selfe into it and in the fire is a Desire to seeke its owne body againe and so the i Or Originall fire Fire of the beginning is awakened 305. And herein we know the last Judgement in the Fire and the Resurrection of the flesh for the Turba desireth the body which it had before though destroyed in the limit and the desire of the soule was the life of the body 306. But seeing there are two fires therefore the Turba is known in a twofold k Or Forme manner in an incorruptible and in a corruptible body viz. the one in the
yield it selfe to be drawn then it becommeth borne againe and so beommeth Gods Image 2. Secondly the Turba also mightily draweth the soule with its band and continually bringeth the Earthly desire into it especially in the youth when the Earthly Tree sticketh full of greene sprouting Essences and Poyson then the Turba doth so mightily insinuate it selfe that many a soule is not freed to Eternity 3. In a thing which hath its rise from two beginnings being of equall weight one part will sinke downe if weight be added to it be it either good or evill that is added 4. Sinne maketh not it selfe but the will maketh it it commeth from the Imagination into the Spirit for the Spirit entreth into a thing and is infected by that thing and so the Turba of that thing commeth into the Spirit and first destroyeth the Image of God 5. And the Turba proceedeth further and searcheth deeper and so it findeth the Abysse viz. the soule and seeketh in the soule and so findeth the wrathfull Fire by which it mingleth it selfe with the thing that is so introduced into the Spirit and thus at length sinne is wholly borne Now therefore whatsoever desireth to bring that which is outward into the Will that is sinne 6. The will ought to incline to nothing but to meeknesse and Love as if it were a Nothing or Dead wee should onely desire to live to God so that God may worke in us and whatsoever wee doe besides our will must be directed so that we doe it to God 7. But if we set our will upon the e Covetousnesse or earthly desire viz. Pride Goods Power and Honour Essence then wee bring the Essence into the Spirit and that taketh possession of our Heart and then the Turba is borne and the soule is captivated by the thing 8. And therefore we Answer that no soule commeth pure from the Mothers f Or body wombe be it begotten by holy or unholy Parents 9. And as the Abysse and the Anger of God and also the earthly world depend wholly on God the Father and yet cannot comprehend and touch his Heart and Spirit so it is also with the Childe in the Mothers wombe if it be begotten by godly Parents then each Principle g Or hath a part or one part or share in it Note this yee perfectists standeth in its owne part 10. When the Turba taketh the earthly body then the Heaven taketh the Spirit and the Majesty filleth the Spirit and then the soule is in God it is free from paine 11. But while the soule remaineth in the Earthly Life it is not free because the earthly Spirit doth with its Imagination alwayes bring its Abominations into it and the Spirit must continually be in strife against the Earthly Life The sixteenth Question How is the Soule kept in such union both in the Adamicall and Regenerate Body 1. WE have mentioned before that there are three Principles which are all three in the soule already beforehand and are in one another as one thing and you must understand that the strife in the soule beginneth before in the seed while it lyeth hidden in both Sexes in the Man and Woman when also the Turba stirreth up it selfe before in that it driveth the Essence of the seed to a false Imagination to a false Desire 2. Although the Spirit tameth the body yet it imagineth and this the Turba causeth in the seed and no man can well deny but that many times this Imagination is offensive to him and where there is a right Spirit it wisheth it h Exeommunicated anathematised And you must know that the spirit of the soule sticketh thus in a miserable strait and cannot be loosed untill the Turba taketh the Body 3. Now there is never any union between the outward and the Regenerate Man the outward man would alwayes devoure the Regenerate for they are in one another but each hath its owne Principle so that the outward cannot over-master the Inward if the Spirit doe but continue i Or the Combate in strife 4. They may very well depend on one another for all three set forth Gods workes of Wonder if they continue in due Order each keeping its owne Principle Note three beare rule in Man 5. For the soule hath the Government of the Fire and it is the cause of the life of all three and the k The Spirit of the Soule Spirit hath the Government of the Light in which the Noble heavenly Image consisteth with the Divine Body and the outward Spirit hath the Government of the Earthly Life this should seeke and manifest the Wonders and the Inward Spirit should give it understanding to doe that and the soule should manifest the Abysse viz. the highest secret to l The outward Spirit it 6. The Soule is the Pearle and the Spirit of the soule is the finder of the Pearle and the Earthly Spirit is the seeker the Earthly body is the m Mysterium Mystery wherein the n Arcanum secret of Greatest o Or hiddennesse abstrusenesse is coucht for the Deity hath manifested it selfe in the earthlinesse viz. in a comprehensible Essence and therefore now three Seekers belong thereto 7. But you must not suppose that we are an Enemie to the outward life for it is most profitable to us as to the Wonders of God there is nothing more profitable to the whole man then to stand still in his threefold Life and not goe back at all with the outward into the Invard but with the Inward into the outward 8. For the outward is a Beast and belongeth not to the Inward but its wonders which it hath brought forth out of the Inward and which it hath opened in the comprehensible Essence they belong in their figure not in their Essence to the Inward the Inward Spirit must receive these which are Gods workes of Wonder for they shall be the joy of it for ever 9. And thus we say that the soule may be kept very well in the New Man if the Spirit of its Tincture doe but hinder its p Seeking or Desire Longing and Imagination and although the outward Spirit be bestiall yet the Inward understanding Spirit is able to keepe in and tame the outward for it is Lord over it But he that suffereth the Bestiall Spirit to be Lord he is a Beast and hath also a Bestiall Image in the inward Figure in the Tincture 10. And he that letteth the Fire-Spirit viz. the Turba be Lord he is an q Substantiall or Devill incanrate Essentiall Devill in the Inward Image therefore here it is necessary that the outward Spirit powre r Viz. humility water into the fire that it may hold that Å¿ Or sterne strong Spirit captive and that seeing it will not be Gods Image it may t At least remaine a Beast in the Inward Image 11. Now if we consider our selves in the u Of the Old and New
blow up the Fire it would be smothered and Darknesse would be and the one would be a Nothing without the other therefore they belong both together and yet divide themselves one from another but without any k Or removing fleeing and yet there is a fleeing of the Spirit 102. You may understand it by this looke upon the glowing Fire first there is the Matter from whence it burneth viz. the harsh attracted bitter substance which hath an Anguish source and is a l Corpus Opacum darke Body whether it be wood or any such thing 103. Now when it comes to be kindled you see Three Principles first the wood in the Darknesse with the Externall m Property and Condition or Quality source of this world which also hath its owne Life or else it would not take fire 104. Now the Fire hath a wrathfull harsh strong bitter desiring n Quality source which begetteth thirst a devouring and consuming and the great bitternesse is its right Spirit an Enrager and awakener which hath all Essences of the Life in it and it is the power of the life and of the driving otherwise there would be no burning 105. That maketh the great anguish-seeking after the Liberty and in the Fire it attaineth the Liberty for it consumeth the darknesse in the wrathfulnesse and also the Matter of the Fire from which it burneth 106. And thereby wee know that one Spirit which divideth it selfe into two Principles into two Spirits but not o Inseparabiliter severedly and yet fleeing one before another and the one catcheth or apprehendeth not the other and the one is the life and cause of the other 107. And therefore they are two Principles seeing they have a twofold source and life and yet there is but one roote from whence they proceed and one of them affordeth life and the other affordeth food for that life This is a wonder and yet no wonder for there is nothing that can wonder at it for it selfe is All things in one only Essence 1. Fire 2. Seeking 3. Desiring attraction 4. Substantiality or Corporality 5. Sting 6. Anguish 7. Liberty 108. Now the fire in it selfe is first a seeking to draw into it selfe and that is the substantiality the Phur for the seeking maketh it in the Desiring by its attraction or else there were Nothing and the Attraction is the bitter sting a destroyer which the substantiality cannot endure and will not suffer and that not willing to suffer is an anguish a will to overcome the substantiality with the bitter sting and the anguish pierceth into it selfe and catcheth at the Liberty and the Liberty is a light in comparison of Darknesse 109. Now the Anguish is an horrible sharpnesse and thus the Liberty is taken and sharpned so that it becommeth a fire-flash and the Anguish-will in the sharpnesse of the bitter flash consumeth the Substantiality be it wood or any other thing 110. Now when this hath consumed it then the Anguish is a Darknesse againe and the flash remaineth hidden in it selfe againe and is an Extinguishing and the anguish is in the darknesse as at first before the flashing of the Fire and it remaineth onely in a terrible source where the bitternesse is alwayes made more terrible by the rough attraction 111. Now this is thus according to the Outward Principle of this world as we see undeniably by experience seeing then there is an alwayes enduring Essence in the Eternity we therefore demonstrate it thus behold and consider it deeply and reade this with diligence 112. The sinking of the anguish in the Eternall darknesse is an Eternall hunger and an Eternall thirst and an Eternall Desiring and the darknesse in it selfe attaineth nothing in the Eternity that p Or Liberty it can satiate it selfe withall out of the q Understand by this the sinking of the hunger and thirst of Hell and of Anger Eternity therefore it is rightly and truly the hunger and thirst of the Abysse of Hell and of the anger of God 113. But the will in the anguish because it can attaine or finde nothing therefore it maketh a figure and a similitude to it selfe in the desiring with the eager attraction and the eager harsh bitter darke Essence is the Materiall similitude it selfe it eateth it selfe and is it selfe the matter of the Fire that so the Eternall flash may alwayes continue and the wrath is alwayes an Eternally continuing burning and burneth Eternally out of the Darknesse and hath its owne Life in it selfe viz. the bitter sting of the Anguish which rageth and raveth and is the r Rigling stirring and originall of the Life and that is Å¿ Or Principium A Principle 114. And understand hereby the Eternall desiring seeking an Eternall Coveting and yet having nothing but it selfe an Eternall Envious Enmity a seeking of the Essences when the innumerable and Groundlesse multitude is alwayes borne in the Will and an Eternall craftinesse a continuall rising in the hunger an Eternall finding of the similitude of its owne desire the similitude of the Essences in the Will and this is manifest in the flash for the flash elevateth it selfe ever above the darknesse and the Essences are in the flash and are continually brought into the Will 115. Thus the Fire-will is a t Sucking or attraction seeking of the high swelling Pride and a Contempt of the darknesse it contemneth its owne roote it is covetous and would devoure more then it hath or more then it should it hath all lusts for the desiring Essences are manifest in the Fire and thence it cometh to passe that in each Will each Essence is againe a Centre of a whole substance 116. And this is the cause of the Creation of this world viz. that the Modell hath appeared from Eternity as in a Glasse and was in the Eternal Essences in the figure as in a virgine without bringing forth and was seene in the light of God and hence cometh the Matter of the Earth Starres and Elements also All Arts wit and subtlety deceit falshood covetousnesse haughtinesse in the Creatures of this world 117. For this world is a Materiall seeking comes from the Eternall u Viz. seeking and is become materiall and perceptible in the Creation viz. in the word x Verbum Fiat Let there be as Fiat Lux. Genesis 1. Let there be light Fiat by the Heaven of the waters as may be seen in Earth and stones and the Firmament together with the Elements is yet this y Or attraction seeking and still it seeketh the Earthy for it cannot reach back againe into the Eternall 118. For all substances goe forward in their progresse so long till the End findeth the beginning and then the beginning swalloweth up the End againe and is as it ever was but that the z Figure or Idea Modell remaineth for the Modell did proceed from the Eternall from which the Creation came forth into a substance as
seene in the other g Or halfe Globe Circle at the Right side of the Heart where N. 12 Will standeth and Soule N. 13. which signifieth that the soule goeth out of the source of the Fire which is the Fathers property and Entreth into the Sons Property and dwelleth in the Divine power in the Light world HOLY GHOST number 14. 183. h Or beyond Without the Point of the Crosse N. 14. HOLY GHOST standeth signifying the Holy GHOST who ariseth from Eternity in the will of the Father at N. 9. before the i Or point of the Crosse point at the left hand and bringeth himself through Nature along through the Heart and Divine Power at the right hand out k Or beyond from Nature and also through the power of Angels or of the Spirit of the soule quite out and dwelleth in the Liberty in the Glance of the power and Majesty and is in Nature yet not comprehended by Nature but in the property of the Divine power onely Image number 15. 184. Beyond the Word H GHOST N. 15. Image standeth also without Nature which signifieth that the Noble Image groweth out of the Fire of the Soule as a flower groweth out of the Earth and hath no feeling of the fiery property for the fire is as it were swallowed up in it and yet it is there but in another source viz. in the Desire of Love a light flaming fire in the Divine property Abysse number 16. 185. After Image standeth Abysse N. 16. signifying that the true Image standeth in the Abysse l Extra without beyond all source and dwelleth in Nothing viz. in it selfe onely and through it God dwelleth therefore there is nothing but the Divine Power that can finde move or destroy it for it is not in Nature although it ariseth from Nature in its Roote yet it is quite another thing as an Apple differs from the m The tree it groweth upon Tree though it be upon the Tree and receiveth vertue from the Tree yet the Sunne also giveth vertue to it and so the Divine Sunne viz. the Majesty giveth vertue to the Image Of the Word Omnipotence number 17. and Wrath number 18. 186. Furthermore at the left hand N. 17. there standeth Omnipotence and it standeth without the n Or bounds Circle of Nature also which signifieth the Fathers Mysterie which bringeth it selfe by the Magia that is by the Desire into Wrath wherein the strong founding life and strength is understood in the entrance of Nature in the first three formes viz. Astringency bitternesse and Anguish and therefore the word wrath standeth in the space under the line N. 18. which signifieth that the Wrath toucheth not the Angle of the o Or number Three Ternarie but is borne in the Desire * Or Subtilty Craft number 19. 187. Craft standeth at N. 19. under the Word Omnipotence which signifieth the Essence coming out of the Glasse of the Principle which Craft in the second Principle is changed into a right understanding and here in the Magick fire it is but craft for it is subtile and sharpe and a cause of the understanding Devill number 20. 188. Over against craft Devill standeth N. 20. in the space of the darke world which signifieth the Malice of the Devill in that he is departed from the point of the Ternarie and hath put his will into Wrath and craft on purpose to Domineere over the Meeknesse of God thereby and to use the strength and power of the Fire and Wrath. Devills Art number 21. 22. 189. Under the Word Craft standeth Devills Art N. 21. 22. Devills standeth without the Circle of Nature and Art standeth within the Circle of Nature which signifieth that the Devill was created out of the Mysterie of the Father upon the line or stroake of the Crosse in the Eternall Nature as well as the other Angels But he did get his Art N. 22. in the Magick p Or sucking or Attraction seeking of Nature in the Centre of the darke world whereas he should have gotten it in the power of the Heart of God and that is the cause of his fall and of his Envie Will Number 23. 190. Over the line number 23. standeth Will signifying that the Devill hath raised up himselfe from the Divine Line upon which he was created as a proud Spirit who would faine have been his owne Lord and have ruled by his owne Art and Wit Darknesse number 24. 191. As also the Pride and subtilty of Men doth now who in the same manner raise themselves up from the Line of God from Obedience in owne selfehood in which the will cannot reach the Divine power and light but falleth into it selfe into the darke anguishing Magick Fire as above over the word Will is noted with number 24. and first into Darknesse for Reason loseth the Divine understanding and the Divine Desire wherein it can receive the Essence of God and so q Or fill impregnate it selfe with r Or Vertue power from God Fire number 25. 192. And then Å¿ Or Reason it kindleth the Magick Fire of Covetousnesse so that it willeth to have t Or more much and never hath enough as here N. 25. Anguish number 26. 193. And when it hath filled it selfe with Covetousnesse then the Magick Fire in the Anguish beginneth to burne N. 26. for that which is throwne into the fire by Covetousnesse is fewell for the Magick fire wherein the fire burneth and there Death is borne which must separate what Covetousnesse hath brought in Death number 27. 194. And herein also consisteth the Grievous fall of Adam who hath imagined as the Devill did and desired to have the variety of this world as his owne He would be cunning and get much * Or Wit skill and even the Earthly and hellish source in the skill Had he continued upon the stroake in the Line of God he had not been Earthy for the Spirit of his will should have dwelt in God and have brought Divine foode into the body but now he is in the Anguish N. 26. and must againe goe through the Principle into Death N. 27. where his body must be consumed in the Mysterie 195. And if he doe not in the time of this Life turne his will into the Crosse of Christ as is to be seene in this Figure then he is reserved in the Mysterie for the Judgement of God where he shall be tryed in the fire whether the Spirit of his will have any Divine u Power or Vertue power in it or not or whether he can subsist in the fire and there his proud Earthly workes will be burned up and if the soule remaine in the Darke Magick fire of the Will for it selfe is a Magick fire when the Divine Light-fire is not in it then one Magick fire receiveth the other and then there is no remedy to help out from thence Will number 28. Light number 29. Spirit number 30. Man
it up it attributeth the power to God and giveth him the Glory it doth as an humble Childe and standeth still under the Crosse and letteth the Devill goe rushing away over it but it sprouteth forth in humility and meeknesse through Death into Eternall Life and bringeth forth much fruit in Patience 26. And so the Devill can doe nothing to it it is as it were dead d Or before to him he may keep a racket with his Turba in the Earthly Life with his helpers the wicked men this he hath but as a scorne in the sight of God for he is a proud Spirit and would be above the Wonders of God but an humility can e Or subdue binde him 27. After this manner every man may escape the false f Or Magus Magician and also the Negromancer for no Power can touch him in whom God dwelleth and as Christ in his Death overcame Death and the Devill so also can we in Christ for the Word which became man dwelleth in us and in the Word we can reigne over the Devill and Hell nothing can hinder us 28. And thus we give you for an Answer to this Question that the soule in its Originall is greatly powerfull it can doe much but its power is onely in that Principle wherein it is for the Devill cannot reigne over God 29. It s power is not given to it as a King giveth favour and power to a man but it consisteth in a Naturall Right therefore we are Children of the g Or Allmightinesse Omnipotence of God and inherit his Goods in the Omnipotence The seventh Question Whether is the Soule Corporeall or not Corporeall 1. THat thing which comes from no beginning hath also nothing But if it be somewhat then it seeketh its beginning in it selfe for every Spirit dwelleth in the deepest Abysse of its h Or Being Essence and if it must make the Essence to it selfe then it can dwell in nothing that is strange to it but in it selfe in its owne Essence 2. When God created the Soule then the Holy Ghost i Or encompassed cloathed it with the Tincture for one part of the soule consisted in the Tincture it was k Or without a body naked of it selfe as the glowing Fire is l Or Source naked and is cloathed when it hath the Tincture 3. But you understand that the growing proceedeth from the warmth that is the driver forth of the Tincture it driveth the twig out of its roote viz. out of its owne Fire be it cold or hot fire 4. For Darkenesse hath the cold fire so long till it attaineth the Anguish and then it kindleth it selfe in the heat as you see in an Hearb if it come into another l Or Source Property 5. And thus we give you to understand that the Tincture is the true Body of the soule for the soule is Fire and the Tincture ariseth from the Fire the fire draweth it againe into it selfe and allayeth it selfe therewith so that the wrathfull source is quenched and then the Tincture subsisteth in meeknesse 6. For the soule hath no Essence nor m Might or ability Power in it selfe but the Fire is its power and thus water proceedeth from the meeknesse of the Tincture 7. For the fire is desirous and where there is a desiring of the Originall there is also a finding of the Originall thus the fire findeth water in the Tincture and turneth it into Sulphur according to the power of all the seven Spirits of Nature and this is n Or the. a water of Life 8. For the Tincture springeth up in the water like a sprout and the fire in the Abysse causeth it and so the water in the Sulphur of the seven Spirits is turned into the Mysterie for the Great o Arcanum Secret what God and the Eternity can doe lyeth therein 9. And thus the Mysterie containeth two formes viz. fire and water and changeth it selfe according to them both viz. according to fire into Red and according to the Tincture into White p This white this is a splendour or Glance of the Fire by which the Life may see and know it selfe from whence Reason and the senses arise And the Minde is in the wheele of the Anguish in the Fire out of which the Essences arise 10. And so we see what the blood is viz. q Or an Habitation a house of the soule but the Tincture is its body 11. The true soule hath no comprehensible body which may be called soule but the body groweth in the Tincture in the Sulphur out of Sulphur that is each Spirit of the seven Spirits of Nature desireth Essentiality and that concrete Essentiality is Sulphur 12. For Sul is the vertue of the Light and Phur is the vertue of the foure Formes of the Originall of Nature as is mentioned at large in the third Booke Mesch mixture or concretion 13. And thus the Phur desireth flesh that is a r Masse of fire and water and it is conceived and borne in the Tincture 14. And the Tincture is the sprouting of the body and the fire is an Originall of the Spirit through the Tincture for the Spirit of the soule taketh its Originall in the Tincture which then figureth the true Image according to the Image of God that is according to all the three Principles for in the Fire the soule is no similitude of God but in the Spirit it is the Image of God 15. For the first soule was incorporated with the Divine Essentiality together in the Tincture so that it had the Divine body in the virgine of Wisdome in which the Tincture standeth which is the Angelicall Image 16. And so wee answer you that as to the soule onely beside the Spirit it is a Globe of Fire with an Eye of Fire and an Eye of Light which turne themselves backwards into one another as the wheele in Ezechiel that could goe on every side though Babell hath contrived another meaning about it but a blinde one without Spirit 17. But as to its Tincture proceeding from the Light which ariseth both from the fire and Light Å¿ The soule it is a Spirit in which the Originall of the soule and of the Spirit cannot part asunder in Eternity It is an Eternall band and when the bloud t Run out is gone and the body dieth then that band remaineth in Eternity 18. As to the soule onely the body belongeth not to the Essence of the soule they are two severall Essences for the body is the Glasse and dwelling house of the soule also its u Inheritance owne Lands or goods or possession Proprietary and it is also a cause that the x Or poore meere soule altereth the Spirit according to the lust of the body or of the Spirit of this world 19. Whereby the Image in the Spirit is altered altogether according to the Contence of the Will which the soule hath y Or
he in Christ becommeth the Childe of God this is the body wee shall have in Heaven 16. No grosse beastiall flesh as we have in the Old Adam but subtile flesh and bloud such flesh as can passe through wood and stone they remaining whole still as Christ came in to his Disciples the doore being shut It is such a body as hath no Turba or fragility Hell cannot retaine it it is like Eternity and yet it is reall flesh and bloud which our heavenly hands shall touch and feele and take hold of also a visible Body as that is which we have here in this world 17. Now pray consider how is it possible that such a body as we carry about us here can be f Comprehend or receive capable of the Divine Majesty sure it must be such a body as is like the Majestie that the Majestie can shine forth from it out of the Tincture and water of Eternall Life 18. Here indeed we are as it were g Or not intelligitable dumb to the apprehension of Reason yet wee are well enough understood by our Brethren this belongeth to the h Such as love God and are borne of him Children A Wolfe desireth to fill his mouth with such a piece of flesh as will fill his belly we speake not of such flesh but such as Christ hath given us in his Testament and left for a Remembrance and as an Earnest that he will remaine for ever with us we in him and he in us 19. Therefore we say that we shall have the Divine Body and Christs body which filleth Heaven wee shall not remaine in that which is his Creature but be joyned one to another as members brethren and Children 20. There is but one Life in us all there is nothing mortall All proceed from the Eternall one there is nothing that hath had any beginning but the Wonders onely one Essentiality is come out of the Eternall we are as Gods we are true Children of God proceeding from his Essences in body and soule The foure and thirtieth Question What is the miserable and horrible Estate of the Damned 1. IT is sufficiently declared already for Gods wrath in the Darkenesse is their dwelling Place their Light is that which shineth from their fiery Eyes like the glimmering of a flash of fire they have no Light at all but that for they dwell in that which is i As in utmost or utter darknesse most uttermost and so ascend in haughtinesse above the Thrones like strong Champions and yet they have different qualifications among them as their Spirits differ 2. For a Dog doth like a Dog a Wolfe like a Wolfe and so a Horse a Foule a Toade a Serpent every one in their kinde yet they are all more speedie and swift then thoughts 3. They have their joy in their abominations and their chiefest joy is to scorne God in that they are fiery Spirits and God a Spirit of Light 4. Their boast is alwayes of their strong fiery might they are as a Dragon that spitteth fire they seeke destruction and finde abominations 5. They have also fruit growing out of their own Principle as the abominations of their wills are 6. They have a sport like such as play with fireworkes as Rockets and Balls of fire also spitting fire out of their mouthes k Jesting jeering scoffing and deriding in strange Apish gestures of face and body fooling tumbling and jugling is their passe-time though indeed there is no time nor no feare of any other Torment after the last iudgement Day but their whole life is a continuall feare horrour terrour and Lamentation every one hath his worke which he did here while he lived in the Figure which awakeneth the Turba there and so he rideth in the Fire 7. The soule hath no feeling of it because it selfe is Fire but the Turba doth plague it with those Abominations which it introduced there is an Eternall despairing in them and therefore they are Gods Enemies 8. To blaspheme God is their chiefest Power they devoure Hellish brimstone and Abominations for their fruits are a kinde of stuffe that is outwardly faire but inwardly meere l Strong Abominations malice or wickednesse wrathfulnesse such Hypocrites as they have been upon Earth such bread doth their Heaven afford them to eate 9. They are at Liberty and not shut up at all they may descend as deep as they will for the Abysse and darknesse is every where and yet they are but in their first place the deeper they desire to throw themselves the deeper they fall and yet they finde no end or bottome 10. Their m Their time not the time of Man number is not the number of any humane time their n Refocillation breath is a meere stinke of Fire and Brimstone when they consider themselves in their Abominations that they were once Angels and now Devills then presently the gnawing worme ariseth which biteth and tormenteth them 11. To what end should their wickednesses be described they are evill uncleane Beasts that which they practised on Earth that followeth them and that they desire to doe there also they drinke downe abomination and wickednesse without measure 12. Their o Or Dominion Government is no way better to be knowne then in the Antichristian p Or Beast horse and scornefull men who rave with cursing and blaspheming yet this is but a q Shadow or Resemblance Glasse of the hellish Abominations we will not mention them any further for they are not worth the speaking of The five and thirtieth Question What is the Enochian Life and how long is it to continue 1. THis is also above humane Reason no outward Reason can comprehend it but seeing r The Enochian life is brought forth it is borne it must be made manifest For there are such Mysteries couched in it as the world is not able to conceive neither ought we to mention them all for they have their Å¿ Bounds or appointed time limit how farre they shall be mentioned for in t Time or Age. this u Or Wonders Miracles are yet to be done upon the Earth for which cause our speech is taken away and we must hold our peace in silence 2. Indeed we may declare what kinde of life it is or whether Enoch is gone as also Elias and Moses it is no Fiction we declare onely what is given us here wee must not mention any further we must not be believe Reason for it is a foole herein 3. But we may well speake something of it for the time is x Or come borne for y Or prophesie Enoch to speake and z Or the Sword Elias to worke againe which Babell shall finde by experience for Moses hath a Or Beames or Rayes which with their light shall contend with darkenesse hornes and yet he is a patient Lamb. 4. O how wilt thou rejoyce if thou dost get into Moses his Flock for he
hath a good Message Rejoyce O heaven and skip for joy O Earth for Eâ—och is in the Field and keepeth his Flock 5. What doth Elâ—as desire for he is cloathed with a white Garment he was with Christ on the Mount and spake of the consummation of mans Redemption he spake also of the entring into Paradise and of the finall deliverance from b Or driver the Hunter 6. He that is borne blinde seeth nothing How can a lame man get the prize or a deafe man distinguish Languages doth not the Sunne shine daily and yet the Moale remaineth blinde shall Babell come to see we know she is a scorne and therefore she must be blinde though the Sun shine clearely to her 7. How can he hehold two worlds that alwayes liveth but in one or is it not Art and wit that hath understanding able to search out the deep Gates yet c Art and wit they passe away as a winde which bringeth forth nothing though it maketh a boasting noyse and so doth Babell 8. When we will speake of the Enochian Life we must looke into the Scripture and see who Enoch was and what life he led and then wee may soone finde where he is and what his taking up or Translation was 9. You know that the d Gen. 5.18 Scripture saith his Fathers name was e See the Mysterium magnum ch 30. ver 19 20. JARED if you understood the Language of Nature you had the whole ground already 10. And Enoch begat Methusalah who attained the highest age of Man and after he had begotten him he continued in a Divine Life till the Lord tooke him away into his owne Principle 11. But we must not understand it as if he were wholly perfect in the Light of the Divine Majesty and should not appeare at the day of Judgement Indeed he is in God without Death or want of any thing yes he is in Gods Love yet but in the birth of the Divine Principle for he had also Adams flesh 12. And you know well that the outward Kingdome with the Earthly flesh belongeth to the Turba and although it be cleare that he had the body of the Wonders of God in the outward body in which Divine body of the Wonders he was taken away into the Mystery so that the outward body was as it were swallowed up by the Mysterie 13. Yet now the Mysterie must give up all whatever it hath devoured as you know that at the end the outward body must appeare with all its f Substance or Essences workes before the Judgement and thus the Turba is in the outward body with the Wonders which shall be made manifest and tryed in the Fire 14. Now then if Enoch be thus taken up both body and soule with both the bodies then the outward body is in the g In the outward secret hiddennesse Mysterium and the Inward body in the h In the inward secret hiddennesse Arcanum an heavenly Mysterie and so he liveth in two Mysteries being invisible and incomprehensible to the outward world and thus we give you to understand that Paradise is yet present and unperished though seeming to be as it were devoured by the curse of God and it lyeth yet as a Mysterie in the curse uncorrupt 15. For we are able to say with good ground in Truth that Paradise is still upon the Earth yet we are not in it but Enoch is in it and yet he hath the body of the Turba in the Mysterie and in the Heavenly i Mysterie he hath the Divine body Or Arcanum a Paradificall Body which is capable of Paradise and thus he is as a Wonder and is a Prophet in the Crowne at the k Or End Limit of the Wonders 16. For you know that the Scripture saith that after he had begotten Methusalah viz. the Man of the greatest Age he continued afterward in a Divine Life and this hath a deep meaning 17. Methusalah signifieth the end of the Wonders of this world and Enoch remaining in his Divine Life three hundred yeares after the birth of Methusalah signifieth the manifestation of the Wonders and a plaine Ministery viz. a preaching of Righteousnesse whereby the Turba of every one shall be shewen him and the End of the Wonders of this world shall be declared viz. the vengeance of God and his Reward to the good 18. And the time after Enoch wherein Methusalah lived to the l Viz. the end of an Age or Seculum Number of the Crowne when Enoch and his preaching was taken up doth signifie that the Enochian Light which shined in his time will enter againe into its Principle and seeke out the Earthly body which Enoch had and will finde that the Turba is in it still and then there will be no further seeking for the Turba is found in the Limit and worketh to the Fire and Judgement 19. And thus the end of the world is as the dregs and it worketh in the Turba to the blowing up of the Fire and the Judgement for the outward world was produced out of the Turba and tooke its beginning in the Turba and the Turba is its propriety thus the beginning seeketh the end againe in the wrath 20. And as this world was corporeall in the wrath so the Spirit will have the beginning at the end againe in the wrath for the Beginning and the End is one also you plainely perceive that in the Beginning the Turba devoured Adam and brought him into the Anger and murthered Abel 21. Therefore O ye Elect let none of you desire to live to the end of the time after Enochs taking up but behold when Enoch preacheth then the Sunne shineth and then goe out from Babell it is a golden time but your Turba is the cause that Enoch shall be taken up 22. Enoch is not gone out of this world he is entred into the m Repository Mysterie in the Wonders for he is Gods Preacher and after the Turba hath overcome the world he must be silent till the six Seales have ended their Wonders and till the Angels of the Turba have poured out their Viols then the n Or workes Wonders of the Anger are finished 23. Then Enoch commeth out of the Mysterie againe and entreth into the o Ministerium or Office of teaching or preaching Ministry and relateth what hath been done and punisheth the world because of the p Malice or wickednesse Turba for suffering q Or sinnes Abominations to enter into them without resisting 24. And after that the world is fat and wanton in the golden yeares and r Or becommeth seeketh Sodome and Gomorrah againe then also its Turba will become fat and wanton and seeke the wrath and the Limit then the golden dayes are done and will be devoured by the Turba and then Methusalah the oldest man dyeth and instantly the Deluge of Fire approacheth consider it for it will be in earnest 25. We doe not say
the Breathing Power and vertue wherein the Properties bring themselves into substance and this substance is called a Naturall substance and is not God himselfe 56. For though God dwelleth n Or throughly inhabiteth or Totaliter through and through Nature yet Nature comprehendeth him but so farre as the unity of God yieldeth it selfe into and communicateth it selfe with a Naturall Substance and maketh it selfe substantiall viz. a substance of Light which worketh by it selfe in Nature and pierceth and penetrateth Nature or else the unity of God is incomprehensible to Nature that is to the desirous Receivingnesse 57. Nature o Or consisteth ariseth in the outflowne word of the Divine perception and knowledge and it is a continuall framing and forming of Scienees and perception whatsoever the Word worketh by the Wisdome that nature frameth and formeth into Properties Nature is like a Carpenter who buildeth a House which the mind figured and contrived before in it selfe so it is here also to be understood 58. Whatsoever the Eternall minde p Or moddelleth figureth in the Eternall wisdome of God in the Divine Power and bringeth into an Idea that Nature frameth into a Property 59. Nature in its first ground consisteth in seven Properties and these seven divide themselves into infinite The first Property 60. The first Property is the Desire which causeth and maketh q Or Astringency harshnesse sharpnesse hardnesse cold and substance The second Property 61. The second Property is the stirring or Attraction of the Desire it maketh r Or pricking stinging breaking and dividing of the hardnesse it cutteth asunder the attracted desire and bringeth it into multiplicity and variety It is a ground of the bitter paine and also the true Roote of Life it is the ſ Faber or Smith Vulcan that striketh fire The third Property 62. The third Property is the perceivingnesse and feelingnesse in the breaking of the harsh hardnesse and it is the ground of Anguish and of the Naturall will wherein the Eternall will desireth to be manifested that is it will be a Fire or Light viz. a flash or shining wherein the Powers colours and vertues of the wisdome may appeare in these three first Properties consisteth the Foundation of Anger and of Hell and of all that is t Grimme fierce cruell odious or evill wrathfull The fourth Property 63. The fourth Property is the Fire in which the Unity appeareth and is seen in the Light that is in a burning Love and the wrath in the n Operation or property Essence of Fire The fifth Property 64. The fifth Property is the Light with its vertue of Love in and with which the Unity worketh in a Naturall substance The sixt Property 65. The sixt Property is the sound voyce or Naturall understanding wherein the five senses worke spiritually that is in an understanding Naturall Life The seventh Property 66. The seventh Property is the Subject or the x Compasse conclusion comprising or continent Contence of the other six Properties in which they worke as the Life doth in the flesh and this seventh Property is rightly and truly called the Ground or place of Nature wherein the Properties stand in one onely Ground The first SUBSTANCE in the seven Properties 67. Wee must alwayes understand two Substances in the seven Properties we understand the first according to the Abysse of these Properties to be the Divine y Essence or substance Being that is the Divine will with the outflowing Unity of God which together floweth forth through Nature and bringeth it selfe into Receivingnesse to sharpnesse that the Eternall Love may become working and sensible thereby and that it may have something which is passive wherein it may manifest it selfe and be knowne of which also it might be desired and beloved againe viz. the z Or painefull Aking passive Nature which in the Love is changed into an Eternall Joyfulnesse and when the Love in the Fire manifesteth it selfe in the Light then it over-flameth Nature as the Sunne a Plant and the Fire a A red hot Iron Iron The second SUBSTANCE 68. The second Substance is Natures owne Substance which is b painefull Aking and Passive and is the Toole and Instrument of the Agent for where no passivenesse is there is also no desire of Deliverance or something better and where there is no desire of something better there a thing resteth within it selfe 69. And therefore the Eternall unity bringeth it selfe by its Effluence and seperation into Nature that it may have an object in which it may manifest it selfe and that it may love something and be againe beloved by something that so there may be a perceiving or sensible working and will An Explanation of * the seven Properties of Nature ♄ The first Property 70. THe first Property is a desirousnesse like that of a c Or Loadstone Magnet viz. the Compression of the will the will desireth to be something and yet it hath nothing of which it may make something to it selfe and therefore it bringeth it selfe into a Receivingnesse of it selfe and compresseth it selfe to something and that something is nothing but a Magneticall Hunger a harshnesse like a hardnesse whence even hardnesse cold and substance ariseth 71. This compressure or Attraction overshadoweth it selfe and maketh it selfe a Darknesse which is indeed the Ground of the Eternall and temporary Darknesse At the beginning of the world Salt stones and bones and all such things were produced by this sharpnesse ☿ The second Property 72. The second Property of the Eternall Nature ariseth from the first and it is the drawing or Motion in the sharpnesse for the Magnet maketh hardnesse but the motion breaketh the hardnesse again and is a continuall strife in it selfe 73. For that which the Desire compresseth and maketh something the motion cutteth asunder and divideth so that it commeth into formes and Images between these two Properties ariseth the bitter d Or paine woe that is the sting of perceivingnesse and feelingnesse 74. For when there is a Motion in the sharpnesse then the property is e Or painfull Aking and this is also the cause of feelingnesse and paine for if there were no sharpnesse and motion there would be no feelingnesse this motion is also a ground of the Aire in the visible world which is manifested by the Fire as shall be mentioned hereafter 75. Thus we understand that the Desire is the ground of somethingnesse so that something may come out of Nothing and thus we may also conceive that the Desire hath been the Beginning of this world by which God hath brought all things into substance and being for the Desire is that by which God said f Or Fiat Let there be The Desire is that Be it which hath made something where nothing was but onely a Spirit it hath made the Mysterium Magnum which is spirituall visible and substantiall as we may see by the Elements Starres and
as fire and Light are espoused together so it is here also to be understood 150. This Divine Ground budded and pierced through soule and body and this was the true Paradise in Man which he lost by sin when the ground of the darke world with the false Desire gat the upper hand and Dominion in him The seventh Day 151. In the SEVENTH Day God rested from all his workes which he had made saith Moses yet God needeth no Rest for he hath wrought from Eternity and he is a meere working Power and vertue therefore the meaning and understanding here lieth hidden in the Word for Moses saith he hath commanded us to Rest on the seventh Day 152. The seventh Day was the true Paradise understand it spiritually that is the Tincture of the Divine Power and vertue which is a temperament this pierced through all the Properties and wrought in the seventh that is in the substance of all the other 153. The Tincture pierced through the Earth and through all Elements and tinctured All and then Paradise was on Earth and in Man for evill was hidden as the Night is hidden in the Day so the l Or grim fiercenesse wrath of Nature was also hidden in the first Principle till the fall of Man and then the Divine working with the Tincture m fled into their owne Principle viz. into the Inward Ground of the Light-world 154. For the l Or retired wrath did rise aloft and got the predominancy and that is the Curse where it is said God cursed the Earth for his cursing is to leave off and flie from his working as when Gods Power and vertue in a thing worketh with the Life and Spirit of the thing and afterwards withdraweth it selfe with its working then the thing is cursed for it worketh in its owne will and not in Gods will Of the Spiritus Mundi and of the foure Elements 155. We may very well observe and consider the hidden spirituall world by the visible world for we see that Fire n Or Water Light and Aire are continually begotten in the deep of this world and that there is no Rest or cessation from this begetting and that it hath been so from the beginning of the world and yet men can finde no cause of it in the outward world or tell what the ground of it should be but Reason saith God hath so created it and therefore it continueth so which indeed is true in it selfe but Reason knoweth not the Creator which doth thus create without ceasing that is the true o Distinguisher or divider Archaeus or Seperator which is an Efluence out of the Invisible world viz. the outflowne word of God which I meane and understand by the word fiery Mercury 156. For what the invisible world is in a spirituall working where Light and darknesse are in one another and yet the one not comprehending the other that the visible world is in a substantiall working whatsoever powers and and vertues in the outflowne word are to be p Or conceived understood in the Inward Spirituall world the same wee understand also in the visible world in the Stars and Elements yet in another Principle of a more holy q Kind quality or condition Nature 157. The foure Elements doe flow from the Archaeus of the Inward ground that is from the foure properties of the Eternall Nature and were in the beginning of time so outbreathed from the Inward ground and compressed and formed into a working substance and Life and therefore the outward world is called a Principle and is a subject of the Inward world that is a Toole and Instrument of the Inward r Artificer or workman Master which r Artificer or workman Master is the Word and Å¿ Or vertue power of God 158. And as the Inward Divine world hath in it an t Or Intellectuall understanding Life from the Effluence of the Divine knowledge whereby the Angels and soules are meant so likewise the outward world hath a Rationall Life in it consisting in the outflowne powers and vertues of the Inward world which outward Rationall Life hath no higher understanding and can reach no further then that thing wherein it dwelleth viz. the Stars and foure Elements 159. The Spiritus Mundi is hidden in the foure Elements as the soule is in the body and is nothing else but an Effluence and working power proceeding from the Sunne and Stars its dwelling wherein it worketh is spirituall encompassed with the foure Elements 160. The Spirituall house is first a sharp Magneticall power and vertue from the Effluence of the Inward world from the first property of the Eternall Nature this is the ground of all salt and powerfull vertue also of all forming and substantiality 161. Secondly it is the Effluence of the Inward Motion which is outflowne from the second u Species kinde or property forme of the Eternall Nature and consisteth in a fiery Nature like a drie kind of water source which is understood to be the ground of all Metall and stones for they were created of that 162. I call it the fiery Mercury in the Spirit of this world for it is the mover of all things and the Separator of the Powers and vertues a former of all shapes a ground of the outward Life as to the Motion and sensibility 163. The third ground is the perception in the Motion and sharpnesse which is a spirituall source of Sulphur proceeding from the Ground of the painfull will in the Inward Ground hence the Spirit with the five senses ariseth viz. seeing hearing feeling tasting and smelling and is the the true Essentiall Life whereby the fire that is the fourth forme is made manifest 164. The ancient wise men have called these three properties Sulphur Mercurius and Sal as to their Materialls which were produced thereby in the foure Elements into which this Spirit doth coagulate or make it selfe Substantiall 165. The foure Elements lie also in this ground and are nothing different or severall from it they are onely the manifestation of this spirituall ground and are as a dwelling place of the Spirit in which this Spirit worketh 166. The Earth is the grossest effluence from this subtile Spirit after the Earth the water is the second after the water the Aire is the third and after the Aire the Fire is the fourth all these proceed from one onely Ground viz. from the Spiritus mundi which hath its root in the Inward world 167. But Reason will say to what End hath the Creator made this manifestation I answer there is no other cause but that the spirituall world might thereby bring it selfe into a visible forme or Image that the Inward powers and vertues might have a forme and Image now that this might be the spirituall substance must needs bring it selfe into a materiall ground wherein it may so figure and forme it self and there must be such a separation as that this separated being might
190. The first outspoken Substance from that Power is the Divine wisdome which is a substance wherein the Power worketh 191. Out of the wisdome floweth the Power and vertue of out-breathing and goeth into separability and forming and therein the Divine Power is manifest in its vertue 102. These separable Powers and vertues bring themselves into receivingnesse to their owne perceivingnesse and out of the perceivingnesse ariseth owne selfe-will and Desire this owne Will is the Ground of the Eternall Nature and it bringeth it selfe with the Desire into the Properties as farre as Fire 193. In the Desire is the Originall of Darknesse and in the Fire the Eternall unity is made manifest with the Light in the fiery Nature 194. Out of this fiery Property and the property of the Light the Angels and soules have their Originall which is a Divine Manifestation 195. The Power and vertue of Fire and Light is called Tincture and the Motion of this vertue is called the holy and Pure Element 196. The Darknesse becommeth substantiall in it selfe and the Light becommeth also substantiall in the fiery Desire these two make two Principles viz. Gods Anger in the Darknesse and Gods Love in the Light each of them worketh in it selfe and there is onely such a difference between them as between Day and Night and yet both of them have but one onely Ground and the one is alwayes a cause of the other and that the other becommeth manifest and knowne in it as Light from fire 197. The visible world is the third Principle that is the third Ground and beginning this is outbreathed out of the Inward Ground viz. out of both the first Principles and brought into the Nature and forme of a Creature 198. The Inward Eternall working is hidden in the visible world and it is in every thing and through every thing yet not to be comprehened by any thing in the things owne Power the outward Powers and vertues are but the passive and the house in which the Inward doe worke 199. l The common Creatures All the other worldly Creatures are but the Substance of the outward world but Man who is created both out of Time and Eternity out of the Being of all Beings and made an Image of the Divine Manifestation 200. The Eternall Manifestation of the Divine Light is called the Kingdome of Heaven and the Habitation of the Holy Angels and Soules 201. The fiery Darknesse is called Hell or Gods Anger wherein the Devills dwell together with the damned soules 202. In the place of this world Heaven and Hell are present every where but according to the Inward Ground 203. Inwardly the Divine working is manifest in Gods Children But in the wicked the working of the painefull darknesse 204. The place of the Eternall Paradise is hidden in this world in the Inward Ground but manifest in the Inward man in which Gods Power and vertue worketh 205. There shall perish of this world onely the foure Elements together with the Starry Heaven and the Earthly Creatures viz. the outward grosse Life of all things 206. The Inward Power and vertue of every 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 lyeth 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 misled 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