understood Of FATHER N. 9. 178. AT N. 9. FATHER standeth before the d Or angle Point of the Crosse and Abysse before that which signifieth the Mysterie of the Father without Nature For Nature beginneth at the Point of the Crosse The first and Greatest Mysterie is the Abysse wherein the Nothing bringeth it selfe into a will which is called Father or the Originall to something The Creation is arisen out of the Mysterie of the Father through Nature here by this Mysterie the Eternall Nature with its seven formes is e Or meant understood Soule number 10. 179. At the * Or Angle point of the line N. 10. Soule standeth which signifieth the Originall of the Eternall Spirits viz. of Angels and soules of Men for the f The point of the Arme at the left hand point signifieth the Centre in Nature where the threefold Spirit manifesteth it selfe by Nature which againe signifieth the Magick Fire in the Fathers Property from whence the Angels have their Originall and also the Soules of Men. 180. We must here understand the Ground and Originall of an Eternall Spirit for Nothing is Eternall except it have its Originall from the Eternall Magick Fire the Originall is not to be taken for the true Spirit but for the Centre viz. the Cause of the Spirit The Soules Will number 11. 181. Every right Spirit is understood in the Light of Life * Or and so is the undâ—rstanding with the understanding for no right understanding can be in the fire but in the Desire of the Light and therefore the fiery will must bend and incline towards the heart of God that is towards the power of the Light and understanding as may be seene here where the Soules will standeth upon the line of the Crosse marked with the number 11. and there receiveth power from the Heart of God and so it becometh an understanding Spirit Will number 12. and Soule number 13. 182. For it receiveth the Power of the Light in the meeknesse and humility and goeth with the Spirit of its will that is with the Noble Image and similitude of God through the power of the Heart into the second Principle that is into the Light world as may be 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 sounding 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
all things who is the Centre in all things so also you strive about his Light which yet did never appeare in wrath and malice or wickednesse but in friendly meek humility and in love his Centre springeth up and you are so furious and mad and yet suppose that you have it upon your Tongue in your h Wicked malicious contention you have it not but you have meerly the history of the Saints who have had the light shining forth out of their Centre and therefore they have spoken from the Holy Ghost which proceedeth out of the Light But you take their words and the Centre of your Heart is fast shut you run galloping in the foure Formes of wickednesse or malice viz. in Pride Covetousnesse Envy and Anger 43. Therefore I will shew you the Ground of the two Eternall Principles that spring out of one Centre that you might yet see how you run on in the Kingdome of the Devill to try whether you will yet turne and leave off your pride and enter into your selfe and so you might attaine the Highest Eternall Good 44. Therefore I will shew you what wee are in soule and body also what God Heaven and Hell are doe not take it to be a i Or a Fancy fiction opinion or conceit for it demonstrates it selfe in all things there is nothing so small but it stands manifest therein and doe not blind-fold your selves in your base pride in your conceitednesse but search the Ground of Nature and then you shall k Learne or finde all things experimentally understand all things and doe not run on so furiously upon the bare letter of the Historie doe not make Lawes according to your own conceits and opinions so blindly by which you persecute vex and prosecute one another in this you are blinder then the Heathens 45. Search after the Heart and after the Spirit of the Scriptures that it might be borne in you and that you might open the Centre of the Love of God and so you might know God and rightly speake of him For from the History none should take upon him to be a Master or call himselfe a knower of the Essence of God but from the Holy Ghost which appeareth in another Principle in the Centre of Mans life unto those that seeke it in true earnestnesse as we are commanded by Christ to knock and seeke for it of his Father viz. in the Centre of the life with true earnest desirous humility and wee shall finde it 46. For none can know or rightly seeke or finde God his Lord without the Holy Ghost which springeth forth from the Heart of the humble seeker and enlighteneth the Minde so that the l Inward senses or thoughts senses are enlightened and the desire is turned to God that person only findeth the deare Virgin the wisdome of God which leadeth in the right way and bringeth to the fresh waters of Eternall life and quickneth the soule and so the New Body groweth on the soule in Christ of which wee will hereafter following write according to its high and precious worth 47. Wee advise the seeking Reader that loveth God to consider concerning God and that he doe not collect in his minde and thoughts and seeke for the pure Deity onely aloft above the Starres dwelling there only in Heaven thinking that he doth rule and governe only by his Spirit and power in this world as the Sunne standeth aloft in the Deepe and worketh by his beames all over the whole world no. 48. The pure Deity is in all places and all corners and present every where all over the Birth of the holy Trinity in one Essence is every where and the Angelicall world reacheth to every part where ever you can thinke even in the midst of the Earth Stones and Rocks as also Hell and the Kingdome of Gods wrath is every where all over 49. For the severe Kingdome in the Anger of the Darknesse is in the Centre and keepeth its Source and Dominion in the Darknesse and the Deity goeth forth in the Centre in it selfe and maketh a habitation of joy in it selfe but unsearchably or incomprehensibly to the Darknesse because it openeth another Principle for the Eternall Word is the Eternail Will and a cause of the Eternall Nature and the Eternall Nature is the Eternall Father wherein all things are created by the Word you must understand in the Eternall Nature And if the Eternall Will did not create in it selfe another or a second Will to goe forth as a shining light flameth forth from a Candle and departerh not away from the Candle the Father would be alone and be only an austere Darknesse also this world viz. the Third Principle could not have been created 50. But the Father containeth in him the Eternall Nature in his own Essence and is the Eternall Will it selfe and generateth out of himselfe another or a second Will which in the first Eternall Will which is the Father openeth the Principle of the Light in which the Father with the Eternall Essences in his Eternall Originall Will becometh amiable friendly milde pure and Gentle and so the Father is not in the source or quality of Darknesse for the recomprehended Will which goeth forth out of the Centre and dispelleth the Darknesse is his Heart and dwelleth in it selfe and enlighteneth the Father or is the glance and light or lustre of the Father and that will is the Word of the Eternall Father which is generated out of the Eternall Essences and is rightly another Person for he dwelleth in the Fathers Essences or Essentiall powers in himselfe and is the Light of the Father and this Word or Will hath created all things understand out of the Essences of the Father for it the Word is the Eternall Omnipotency because it cannot be comprehended by the Eternall Essences for it breaketh asunder the Eternall Essences and dwelleth in it selfe and shineth out of the Essences and yet it cannot depart from the Essences as little as the glance or light departeth from the fire The Second Chapter 1. SEEing wee have mentioned such a ground to you wee will shew you further the ground of the a Begettresse pregnant Mother or womb of the Conception of the Birth Genetrix or Matrix for wee see it cleerly in this world in the Dominion of the Elements and yet much more in our selves in our Minds whence the senses or thoughts arise whereby they walk converse and direct all their Actions that there is a Genetrix which doth afford so much and if there be a Genetrix then there must be a Centre or Circle of life wherin the Genetrix hath its Dominion for the nothing doth not move nor stirre but if there be a stirring that moveth every life that must not be a strange or Heterogene thing because it is in every thing that things own spirit and life as well in the vegetive and insensitive as in the sensitive living things 2. And let not the
Pride blinded you that you set Shepheards over the Lambs of Christ according to your own favour and respect Saint Paul teacheth you doe but reade it what an heavy account you are to give nothing availeth with you but Art and in the Kingdome of Christ Art is but drosse and dung God leadeth a pure heart by his own Spirit if one incline towards him and submit unto his will to such a one he teacheth heavenly Art 22. The Congregation of Christ should be in one will and the Shepheards thereof should have the spirit and p Or Consent will of the Congregation It is not so slight a matter to put on the Garment of Christ as many suppose who seek onely covetousnesse and honour therein and they finde nothing but the Anger of God therein 23. Or what shall wee say The Priest Devill hath blindfolded the Kingdome of Christ so that the Congregation of Christ is stark blinde where men suppose they are Gods and that they teach from the Holy Ghost whereas their own honour and covetousnesse is meerly sought after in deceit and falshood Men see how great mischiefe they have caused in the world how many Countreys have they caused to be laid wast and murthered many hundred thousand persons with their false Opinions and have onely served the Devill in the Garment of Christ if the Congregation did but discerne it they would presently consider it but all this cometh to passe in that they afford not honour to the Spirit of Christ Men will choose Shepheards themselves whereas the Devill is in all meere humane Elections when it concerneth the honour and doctrine of God 24. The q Or Pastours Bishops that are growne up of themselves and chosen for favour without the Spirit of God are as profitable to the world as a fift wheele to a wagon indeed they doe but little except it be to make the Congregation goe astray slander jangle and dispute as their scandalous Pamphlets testifie in many of which there is as much of the feare of God and love to their Neighbour as the Devill in Hell hath Bloudy provocations are the Devills Drums and Trumpets by which he reproacheth the simple Congregation of Christ 25. O deare Children open your eyes wide goe out from the Priests Contentions and enter into combate against the Devill against your voluptuous flesh and bloud A Christian is not a wrathfull Souldier or Warriour who desireth the Kingdome of this world for Christ saith My kingdome is not of this world else my servants would contend for it Saint Paul saith Seek that which is above where Christ is wee are called by Christ out of this world that so wee might serve God with the soule and be in Christ but with the body in this world that wee may have maintenance and sustenance for it therefore the Earthly life ought to labour and maintaine its body but the soule should be Lord and Governour and rule the Body it should not suffer the Starry-Spirit to practise any falshood and fill it selfe with lyes and deceit for such things are so brought into the soule 26. The poore soule is heere in this life in very great danger where the Jawes of Hell continually reach to its lipps for it is infected with the Spirit of the Starres and Elements which fight against it day and night Consider thy selfe now thou deare Minde and thinke in what vessell thy soule viz. thy best Treasure lyeth and thou wilt surely awake out of the sleepe of the beastiall Life and consider what will follow hereafter when the Spirit of the Starres and Elements will leave thee where then thy best Jewell which thou thy selfe art will remaine in what condition thou wilt be for ever without end for wee know that the soule dwelleth in the Heart it s own substance is the Centre of the seaven Spirits of Nature the six Spirits are the Government of the Life and the seaventh is the Tincture of the Substantiality for its Substantiality is bloud and flesh which maketh the Tincture though the Tincture is not bloud and flesh but a virgin without Generating yet the six Spirits in the Tincture continually generate one another as is mentioned heeretofoâ—e concerning the Centre of Nature But the brightnesse of the Noble Pearle of the soule is especially knowne in the Tincture for therein it attaineth Gods power and Spirit and there getteth its right Name Seele SOVLE for as God is above Nature which cannot comprehend him so the virgin in the Tincture is a spirit above the spirits of Nature which belong to the Centre and yet the virgin without the spirits of Nature would not be even as the Number Three of God without the Eternall Nature would not be knowne so also the soule 27. The six spirits of Nature conteine the Eternall Centre with which the Darknesse and Anger of God is comprehended for the Originall of Mobility consisteth therein for the fire existeth therein though indeed it standeth but in foure formes and in the fift forme springeth up the true Life and in the sixt the understanding and then first there is in the seaventh another Spirit which is not the Centre in the Anguish-source or property for in the seaventh forme there is another source or property indeed the first six formes rule therein and are the life of the source and a cause of the life but they make together one Spirit which liveth in the Bloud Water and Aire 28. And though it be so that wee are through the heavy fall of Adam brought into the outward Dominion so that the soule swimmeth in the palpable or visible water yet the Eternall Water viz. the Mother of the Water is hidden in the outward in which the soule is an Angel wee give you to understand that the soule is a Spirit as God the Holy Ghost is who goeth forth from the Father and the Sonne and is the Mobility of the Deity for the Father standeth still and hath moved himselfe but once viz. in the Creation but the Spirit hath the Word of the Father and performeth all things through the Word 29. And thus also the soule is a spirit generated out of the Eternall Centre of Nature out of its own spirits of its own Nature not strange ones * Viz. the soule which hath the word which comprizeth it selfe in the six formes of Nature upon the wheele of the Crosse and performeth all things through the Word for it is the Spirit and Life of the Word and moveth upon the Wings of the Winde as a flash or blaze it formeth the Word and produceth it and the Six Spirits are its Counsellours though there are but five for the Sixt is the forme of the Word it selfe but the five conteine the five senses 30. Where wee wofully finde and have great cause to lament it how our father Adam hath heere introduced the Evill poysonous Earthly Dominion so that the poore soule is thus wholly captivated by the Spirit of this world
the cause of this is that the two Kingdomes doe part in the Crosse the one is the Love of God the Kingdome in Ternario Sancto viz. the Angelicall one and the other is the fierce wrath out of the Centre of Nature which is the Anger and y Or sharpnesse Severity of God 69. And therefore it is that God manifesteth his will to us and setteth before Man Light and Darknesse he may endeavour after which he will And that wee might know that God would have the soule into his holy Kingdome he affordeth us Teaching and Instruction and sheweth us the way to Life or Light he stirreth up by his Spirit highly worthy Teachers who are the Light of the world that Men might beware of his Anger and fierce wrath and not z Or stirre it up awaken it in themselves 70. For tne Anger must indeed be in every Life as the Gall in living Creatures but where the love and meeknesse prevaileth over it it is not manifested in Eternity but is onely a cause of the Life for in the Love the Anger maketh the great exulting Joy and Paradise The Anger or Mars in the Kingdome of God is the Great Wonderous Joy where nothing of the Anger is perceived As Weeping and Laughing come from one place and the Weeping is turned into Joy after such a manner is it with the Love and Anger of God 71. Therefore it is that Christ so earnestly teacheth us Love Humility and Mercifullnesse and the cause why God is become Man is for our Salvation and happinesse sake that wee should not turne back from his Love God hath spent his Heart that wee might be his Children and remaine so Eternally when there was no Remedy neither in Heaven nor in this world then he Moved himselfe for Mans sake that he might be delivered from the Devill and from his Anger into which he was fallen in Adam 72. Therefore dearely beloved Children doe not so reject and cast from you the Love and Grace of God else you will lament it in Eternity for after this Time of the Temporary Life there is no more Remedy or helpe Pray learne Divine Wisdome and learne to know what God is and doe not Imagine or set an Image of any thing before you thinking God to be an Image any way but in Christ wee live and are in God wee are of his Essence or substance or Beeing wee have Heaven and Hell in our selves What wee make of our selves that wee are if wee make of our selves an Angell in the Light and Love of God in Christ wee are so but if wee make of our selves a fierce angry false and wicked haughty flying Devill which flieth aloft above all Love and Meeknesse in meere Covetousnesse greedy hunger and thirst then also wee are so for after this Life it is otherwise with us there then heere what the soule heere imbraceth that it hath there and so though the outward breaketh in Death yet the will retaineth that imbraced thing in its source or property and that is its * Food or recreation sustenance but how that will subsist before the Paradisicall source and dominion of God and before his Angells you your selfe may consider wee would have it faithfully set before you * For a warning as it is given to us for that purpose The Fifteenth Chapter Of the mixed World and its wickednesse as it now standeth and as it Exerciseth its Dominion at present A Glasse wherein Every one may see themselves and may try what Spirits Childe they are Out of the Seale of the Wonders 1. CHrist saith Matth. 23. O Jerusalem Jerusalem how oft would I have gathered thy Children together as a a Clock-Hen Hen gathereth her Chickens under her wings and you would not O Jerusalem thou that killest the Prophets and stonest them that are sent unto thee c. Also wee have piped unto you and you have not danced c. What should I doe more to this stiffenecked People who will not suffer my spirit to reprove them Also their Mouth is full of cursing and bitternesse the Poyson of b Or Asps Adders is under their Lips they speake meere deceit and their hearts are never at unity O how faine would I eate of the best Grapes but I am as a Vine-dresser that Gleaneth I had planted mee a Vineyard but it bringeth forth nothing but soure Grapes I am become strange to my Mothers Children they which eate at my Table tread mee underfeete 2. Thus the Mother then complained of the wicked children of Men but what shall shee now doe in these present times shee standeth yet in great sorrow lamentation and hath turned away her countenance from those wicked Children and will not have any of them that are in c Of filthy Lust and wickednesse that Garment Shee cryeth and none heareth shee standeth in great mourning and lamentation over the wickednesse of those false unruly and perverse Children Every one runneth after the covetous Whore who is full of Blasphemies and Abominations both the d Pastour and People Shepheard and the sheepe doe so it is a most Lamentable Time and if it should not be shortened no man should be saved 3. It is a Time which all the Prophets have prophesied of and thou supposest it to be a Golden Time but consider thy selfe thou blinde Man whither art thou Gone Dost thou suppose that this wickednesse and falshood which thou practisest is the Ordinance of God Waite but a while and you will soone see It is the Time of the last Seale wherein the Anger of God hath powred forth its Viols so that the Wonders of Hell come to Light that they may be knowne Let this be told you wee have knowne it in Ternario Sancto or understood it in the Angelicall world in the Heavenly Substantiality 4. For the Mother hath rejected e This wicked time or Generation it and will none of those Abominations any more Shee is big with childe and bringeth forth a sonne in her old age which shorteneth the dayes of wickednesse Let this be told you whosoever persevereth and goeth on in wickednesse shall have great shame thereof 5. Is not the little boy which runneth up and downe in his childish sport very full of the poyson venome and wickednesse of the Devill and doe not all vices and abominations stick in him he is a f Mocker or Scoffer scorner and blasphemer of God a swearer curser lyer and deceiver very fit and apt to serve the Devill in all manner of shamefull filthinesse scurrility and obscenenesse is his best Latine or Eloquence he knoweth how to mock disgrace and lay all manner of aspersions upon the simple all manner of theevery cheating tricks and cousenage is fine Art with him deceit over-reaching and circumvention is his Glorious Boasting they mock and deride poore people without any cause he that feareth God is by them accounted a foole and set as an Owle to be wondered
at This Parents and Antient People see and take delight and pleasure in it that their children are so dextrous and witty in their wantonnesse and waggery they are tickled at the heart with it when they unhappily jeast at honest People that which Old folkes dare not doe for shame that they Teach the children that thereby the lust of their hearts may be brought to passe all this the Devill teacheth them and so rideth in their hearts as Lord over body and soule 6. If any can but conzen and cheate his neighbour despise slander and finde fault with him and bereave him of his honour and goods that is the satisfying of their lusts all immodest wanton words and manners are held the best Art and Courtship he that can laugh and jeere his neighbour out of countenance is Master upon the Place all these are the Devills Prancks and Tricks and thus he leadeth the poore soule in his string and Man understandeth it not 7. Youth both of the Male and female sex learne first the Devills Trade before they take any thing else in hand disdainfull malicious wantonnesse is the first work they learne and the Parents incourage their children in it and hold it for a necessary worldly fashionable accomplishment 8. When they are growne up a little then the desire of beastiall unchastity is the second work they learne which they call a trick of youth and allure one another to it thus youths give roome to the Devill at the first blossoming to enter into the Heart so that the Devill maketh his nest therein and so catcheth one with the abominations of another the male with the female and the female with the male 9. If any send a sonne to the Vniversitie to learne somewhat that is Good that he may be serviceable to God and usefull g To his Countrey in the world then he learneth wantonnesse bravery Pride suttlety how to deceive the simple of their owne and bereave them of their sweate and contrive a cloake for it saying it is h Sua Jura Rights Titles Interests his right by Law but that cloake is the Devills and the false deceitfull heart is his Minister If he can speake a little Latine or forraine Language then no simple Man is good enough for his company his high-mindednesse flies aloft the stinking Carcasse which is but meate for Wormes must be trimmed with Ribbands and bables to goe a whoring and deflouring Maids is Courtship there are people that can behave themselves so finely till they awaken the gnawing worme of Conscience in the heart of many a Mothers daughter 10 And such are advanced in the Churches and Vniversities and set up for i Pastours or Ministers Shepheards of Christ and yet they have the Devill lodging in their heart and so also they are promoted to worldly Government or the Civill Magistracy and then they Governe as their Guest in their heart will have it Thus the Superiour or Magistrate worketh the greatest abominations and the Inferiour learneth of him He inventeth k Tricks and slights of Law tricks how he may with the appearance of Law Justice and Equity get the Goods or Estate of the Inferiour to himselfe Hee maketh Constitutions Orders and Statutes and saith they are for the publick Good he constraineth the poore and miserable to doe hard service that he may satisfie his Pride and State he crusheth the simple with harsh cruell Language he taketh away his sweate and tormenteth his body he maketh him his very slave and though he hath no more but one soule of his owne no more then others and is but a stranger and Pilgrim in this world yet he thinks the needy must spend his sweate wholly in his service there is no pittie nor release to be had from him His Dog hath a better life then the poore needy soule under his roofe and this he accounteth his Right and l Or Priviledge Prerogative whereas it is not at all grounded in Nature but onely in the Abysse where one forme or property plagueth vexeth and tormenteth the other where the Life is its own Enemy and there it is grounded 11. This the Inferiour learneth from the Superiour and so getteth his living also with suttlety and deceit covetousnesse and knavery for if he doe not use these things he can hardly fill his belly in righteousnesse and therefore Reason perswadeth him that necessitie forceth him that he must enhance his labour and commodities and must wrest from his neighbour his sweate againe without love and righteousnesse that he may but fill his belly he learneth from his superiour to Gurmondise and Pamper his body and live a beastiall life What the superiour spendeth in a Courtly stately fashion that the inferiour spendeth in a Beastly swinish fashion and manner of life thus one wickednesse effecteth another and the Devill remaineth Prince on Earth over body and soule 12. How wilt thou be able to subsist when God in his Zeale or Jealousie shall Judge the secrets of Mankinde when the cause of every thing will appeare why that or the other thing came to be Evill and there every soule will cry out of those that lead it astray and curse them Every thing will have its cause appeare before it and the soule will feele it in its Conscience where then will you superiour remaine when your inferiour shall cry out and say woe be to you in that you have forced him to such wicked courses and that you have bereaved him of his sweate and consumed his goods and labours in Idlenesse and Wantonnesse how will you give an account of your Office into which you are put wherein you should stop unrighteousnesse and hold the wicked in awe by reproofe and Punishment and you have not regarded his wicked courses that you might prevent and hinder them but have onely looked after your covetousnesse how you might bereave him of his sweate you have not sought his soules Good but his sweate and labour he might else doe what he would and besides you have given an Evill Example to him so that he hath looked upon your courses and made it his Patterne Cursing blaspheming threatning daring * Or provocations to wrath and malice surlinesse hath been your fashion and that he hath learnt of you and hath so constantly reproached the Name of God which you have not regarded you have onely looked after his money and not after his soule 13. And now when the severe Judgement of God shall appeare and that every work shall be manifested in the fiery Essences where then all shall be tryed in the fire What thinke you Shall not all such works remaine in the Eternall Fire and there will the poore soule cry out upon your ungodly cursed deeds words and works and one will curse and wish all Evill to the other for being the cause of such Evill to him and the source or property of falshood and wickednesse will rise up in the soule and gnaw it that
arise from sleepe and to see with our own Eyes Verse 37 Warres Chap. 5. Of the right murtherours that provoke Princes to warres Verse 77 Chap. 12. Of him that is the cause of Warres What warre is and whence it springeth Verse 43 Watchfull Chap. 14. What wee are to be watchfull against Verse 42 Chap. 18. Every one should be watchfull both in a spirituall and Temporall state and condition Verse 42 Water Chap. 8. How the water reacheth up to our Lips Verse 15. Chap. 9. Of the water above the Firmament and of the water beneath Verse 59 Chap. 10. How the water flieth from the fire and the fire runneth after the water Verse 26 Chap. 13. A similitude shewing how all things have water and the Substantiality from it Verse 25 Wayes Chap. 18. Wee have but two wayes to goe one outwardly in working for necessity and the other inwardly in the will of God Verse 41 Weight Chap. 2. How Death trembleth at the Life and whence weight in Nature proceedeth Verse 72 Chap. 3. Whence the weight matter Lustre and satiating the hunger of the first will proceedeth Verse 10 Whore Chap. 3. How the obstinate whore hath caused her Lawes to be reverenced and worshipped Verse 71 Chap. 3. How the whore possesseth the Kingdome of Christ with Deceit Verse 73 Chap. 3. The Prophets have prophesied of the Babylonish whore who must into the Lake Verse 74 Chap. 3. the whore scorneth the Angells sounding of his Trumpet and flattereth her selfe Verse 76 Chap. 7. The false Teachers compared to the whore Verse 58 Chap. 8. An admonition to the whore of Babell Verse 11 Chap. 11. All people are scandalized and kept back by the whore Verse 91 Chap. 13. A mention of the Conceitedly wise whore who is not better but worse by the Reformation also of her punishment Verse 58 Chap. 17. When Men were carelesse the Babylonish whore brought forth the covetous Devill also concerning the Last Time Verse 25 Chap. 18. How it is that the whore will not be converted Verse 38 Wicked Chap. 5. The wicked as well as the Good grow to the Wonders of God Verse 3 Wildernesse Chap. 3. How Men must goe into the Wildernesse and be tempted of the Devill Verse 34 Will. Chap. 1. The Eternall Will of the Father is the Originall of the Fire of Life Verse 23 Chap. 1. Of the Eternall Will and the Eternall Desire Verse 24 Chap. 1. How the Will impregnated it selfe Verse 25 Chap. 1. How the Will desireth to be free also what the second Will or the Eternall Minde is Verse 26 Chap. 1. Why the first Will generated a second Will and falleth into Anguish Verse 31 Chap. 1. What the Will the contrary Will and the Desire are Verse 32 Chap. 2. Of the Eternall Will Word Father of the two wills what is called Nature and A. and O. Nature is manifested in the second will as Fire in Light Verse 9 Chap. 2. Of the will and of the Desire in the will Verse 13 Chap. 2. That the will cannot be captivated by the two Formes Verse 22 Chap. 2. How the will is sharpened by the two Formes Verse 23 Chap. 2. How the second will is free from Nature and consumeth not Verse 62 Chap. 2. A description of the first Eternall will that is called God Verse 75 Chap. 2. The first will causeth the Birth of the Love also of the Originall of the Names Father and Sonne Verse 87 Chap. 3. Of the first and second will and of the Birth of Nature Verse 20 Chap. 4. A cleerer demonstration of the Alteration in the will or of the second will Verse 24 Chap. 4. The will is the Master of every work its first Originall is out of God Verse 48 Chap. 4. How Men shall attaine a Divine will Verse 53 Chap. 4. Of the twofold acceptibility from one will Verse 66 Chap. 4. Why the second Will is called Sonne Word Person Heart Light Lustre Love and Wonder Verse 68 Chap. 6. It lyeth not in the opinion or knowledge of any but in the good will and well-doing the will bringeth us either to God or to the Devill Verse 19 Chap. 6. How wee are all blinde Our life and all our doings consist in the will Verse 22 Chap. 8. What will is in God The great power of the will hidden in the Spirit of the soule Verse 18 Chap. 10. The will of God is not contention and strife also concerning the Hypocrites Verse 33 Chap. 12. Wee must goe out from Reason into the will of God also what our continuall purpose should be Verse 35 Chap. 14. God desireth to have no Hypocrites but a sincere earnest will Verse 10 Chap. 15. Earthly food passeth away but the will and the desire in the will remaineth Verse 15 Wisdome Wise Men. Chap. 5. The Wisdome of God is a Virgin and no Woman or Wife Verse 44 Chap. 5. Of the Operation of the Wisdome of God in both Matrixes Verse 45 Chap. 5. The Wisdome of God is an Image of the Trinity Verse 49 Chap. 5. How the Wisdome is the Body of the Spirit through which wee know his forme Verse 50 Chap. 5. How wee know the Virgin of Wisdome shee is the Ornament of the heavenly fruit Verse 52 Chap. 5. The Virgin of Wisdome or the Trinity is no locall thing but without End Verse 56 Chap. 5. Our owne Wisdome attaineth not the Crowne of Gods secrets Verse 72 Chap. 6. The Eternall Virgin the Eternall Wisdome and the Eternall Word are not divided Verse 78 Chap. 7. Salomon learnt his Wisdome in no Vniversity Verse 37 Chap. 7. The Constellation is a cause of Wisdome Art and Subtilty and of all worldly Government among Men Beasts and Fruits Verse 79 Chap. 11. How the first Adam lost the Virgin of Wisdome and how the second Adam had it Verse 70 Chap. 13. How the Light of the Eternall Wisdome of God in Adam was extinguished Verse 18 Chap. 14. The Devills practice in the Wisdome of those that are advanced to high Places Verse 38 Chap. 14. How the Divine Wisdome is often covered in the children of God Verse 56 Chap. 2. What the Wise Men understood by Sulphur Mercury and Sal. Verse 38 Woman Chap. 3. The Woman of the Dragon is told what shee hath built Verse 63 Chap. 3. A warning to the faire Woman Verse 64 Chap. 3. The Woman hath no Authority but from the Dragon Verse 66 Chap. 3. How the Woman upon the Dragon rideth in Pride Pomp and State Verse 69 Chap. 3. The Anger of God accomplisheth all its wonders on the Woman of the Dragon Verse 70 Chap. 3. How the Woman is said to be the God of the Beast viz. how the spiritualty or Clergy are said to be the God of the Magistrates or worldly Power Verse 77 Chap. 9. How Man hath the Tincture and Woman the Substantiality and how that was in Eternity Verse 44 Chap. 9. Why the Woman must be under the Government of Man Verse 111 Chap. 9.
Anna as the Auncients have Erred to whom the Light of God hath not so shined because they sought their own profit therein 77. For Mary was begotten of the Seed of Joachim and Anna like other Persons but shee was the blessed among Women in her the Eternall virgin in Ternario sancto which was from Eternity discovered it selfe not that it entered into her from without no Sir it is cleane otherwise Here God and Man became one againe what Adam lost was here revived againe understand it right The Word of the Lord Verbum Domini the Word of the Father on the Crose came into Mary understand into the Earthly Mary 78. Now where the Word is there is also the virgin or Wisdome of God for the Word is in the Wisdome and the one is not without the other or else the Eternity would be divided 79. And now when the Word in Mary in her flesh and bloud entered into her Matrix then the Fiat was in the Matrix but it did not in one moment create a compleate Earthly Man nor a Heavenly neither but it began the Incarnation or becoming Man for the Divine Nature is neither augmented nor diminished but is alwayes compleate 80. But know this that the Eternall virgin that was without substance gave in it selfe together with the becoming Man or Incarnation and the true soule of Christ was out of Maryes Essences conceived in the Eternall virgin and in the Eternall virgin God became Man and so the Eternall virgin came into substantiality for it gat the humane soule into it Thus the humane soule of Christ stood in the Earthly Essences as also in the virgin of the Eternall Wisdome in Ternario Sancto in the Trinity of God for the Word of the Lord was in m Or her the Virgin it and God and Man became one Person 81. In this Person which was God and Man were all the Three Principles open undivided the virgin in Ternario Sancto giveth the Heavenly Body and Mary the Earthly Body and the Word was in the Centre upon the Crosse in the Number-Three whereas wee say that the Word is become Flesh and it is so 82. Behold the virgin of Eternity hath no Flesh nor hath had none from Eternity except in Adam before the Fall which afterwards came to be Earthly but it tooke humane flesh upon it understand it thus the Word together with the whole Deity was in the virgin For without the Word there were no understanding in the Eternall Virgin 83. For the Spirit of God was in the Word and he was the understanding but the Word was as a Heavenly Figure a figure of the Number-Three but not in the working as indeed the Flesh worketh not but the Spirit in the Flesh worketh 84. And the Living Word which dwelleth in the Eternall virgin attracteth to it the Flesh of Mary understand it thus the Word attracted the Flesh viz. the Essences or faculties out of the Body of Mary into the Eternall Virgin and so in Nine Moneths there was a compleate Man with soule spirit and Flesh 85. And thus the perished soule of Adam in the Body of Mary was againe set in the Eternall Humanity for the Word dwelt in Christs flesh and assumed the soule in him 86. Not that the soule and the Word is one and the same n Beeing or Thing Substance No the soule is out of the Centre of Nature generated out of the Essences and it belongeth to the body for it goeth forth from the Essences of the Body and it attracteth Corporeity to it But the Word is out of the Centre of the Majesty and attracteth Majesty to it 87. The Word is without substance and the soule is out of the substance it is the Spirit of the substance out of the Centre of the Father or else it could not in Adam have gone forth from the Word not that the Word and the soule stand one by another like two Persons no the Word penetrateth through the soule and out of the Word the Majesty shineth viz. the Light of Life And the soule is free of it selfe for it is a Creature 88. I give you an Earthly similitude of this Behold a bright flaming piece of Iron which of it selfe is dark and black and the fire so penetrateth and shineth through the Iron that it giveth Light Now the Iron doth not cease to be it is Iron still and the source or property of the Fire retaineth its own propriety it doth not take the Iron into it but it penetrateth and shineth through the Iron and it is Iron then as well as before free in it selfe and so also is the source or property of the Fire in such a manner is the soule set in the Deity the Deity penetrateth through the soule and dwelleth in the soule yet the soule doth not comprehend the Deity but the Deity comprehendeth the soule but doth not alter it from being a soule but onely giveth it the Divine source or property of the Majesty 89. And so if the soule incline it selfe to the Divine source or property then it stayeth in the Majesty of God for the source or property betokeneth the Word and the Glance betokeneth the Majesty and that which proceedeth from the source or property as heate out of the fire that betokeneth the Holy Spirit 90. But now if the flaming Iron be cast or fall into the water then the property of the fire the Glance and the heate which proceedeth from it is all quenched together thus it is also with Adam he cast himselfe out from the Majesty of God with his will into the Spirit of this world and so he went from God 91. Not that God o Or was extinguished went out in him like the flaming of the Iron no that cannot be p The Glance Lustre or Majesty It shineth Eternally God continueth in his Principle and Adam went out from it if Adams will had continued in God he should have continued the childe of God and God would have continued in his will and so the Majesty would have shined through the will 92. But he went out from the will of God into this world and so was captivated by the World Death Devills and Hell and they dwelt in Adam 93. Adam was in this world dwelling in the Elements and God breathed the Aire also into his Nostrills but he should not have put his will into it to eate of Earthly fruit which maketh earthly flesh That was his Fall that he did Eate Earthly Fruit and therefore his Essences also became Earthly and the soule became captivated by the Earthly Dominion 94. And there the Word of the Lord said to the soule Adam where art thou and his body did hide it selfe so very much ashamed was the poore soule and Adam said I am naked the precious heavenly virgin which he was clothed withall was lost as also the Light of the Majesty and Adam was without the Word 95. O how terrible is it to
those that understand it the soule trembleth at it and it may well be afraid of this captivity when the poore soule must be captivated by the Devill and must swim in the Lake of Gods Anger And this is the cause why God became Man that he might bring us againe in Ternarium Sanctum into the Angelicall world 96. And as wee are all with Adam gone out from God for wee have all Adams soule and flesh so God hath regenerated us all in Christ and in Christ the divine Kingdome standeth open every one that will may enter in whosoever putteth his will away from himselfe and putteth it into Christ and letteth all worldly Reason goe though it have never so faire a Lustre shall be regenerated in Christ and his soule attaineth the Eternall Flesh againe in which God became Man an incomprehensible Flesh of Eternall substantialitie 97. The old Adamicall q Or Mortall Flesh flesh of Death cometh not to be heavenly flesh no it belongeth to the Earth to Death but the Eternall Flesh is hidden in the Old Earthly Man and it is in the Old Man as the Fire in the Iron or as the Gold in the dark Stone 98. This is the Noble Pretious Stone Lapis Philosophorum the Philosophers Stone which the Magi or Wisemen doe finde which tinctureth Nature and Generateth a New sonne in the Old He who findeth that esteemeth more highly of it then of this Outward World For the Sonne is many thousand times Greater then the Father 99. O thou bright Crowne of Pearle art thou not brighter then the Sonne there is nothing like thee thou art so very manifest and yet so very secret that among many thousand in this world thou art scarce rightly knowne of any one and yet thou art carried about in â—any that kâ—â—w thee not 100. Christ saith Seeke and thou shalt finde r The Noble Stone It will be sought for a lazy Person findeth it not and though he carrieth it about with him yet he knoweth it not To whomsoever it revealeth it selfe he hath all joy therein for there is no end of its vertue or Glory he that hath it doth not give it away and if he doth impart it to any yet it is not profitable to him that is lazy for he diveth not into its vertue to learne that 101. But the seeker findeth the Stone and its vertue and benefit together and when he findeth it and knoweth that he is certain of it there is greater joy in him then the world is able to apprehend which no pen can describe nor no tongue expresse in an Adamicall manner 102. It is accounted the Meanest of all Stones in the Adamicall eyes and is troden underfoot for it affordeth no lustre to the fight if a man light upon it he casteth it away as an unprofitable thing none enquire after it though it be so very much sought for in this world There is none on Earth but desireth it All the Great ones and the Wise seeke it Indeed they finde one and thinke it is the right but they misse of it they ascribe power and vertue to it and think they have it and will keep it but it is not that it needeth no vertue to be ascribed to it All vertue lyeth hidden in it 103. He who hath it and knoweth it if he seeke he may finde all things whatsoever are in Heaven and in Earth It is the Stone which is rejected of the Builders and is the Chiefe corner Stone upon whatsoever it falleth it grindeth it to powder and kindleth a fire therein All Å¿ High Schooles or Academies Vniversities seeke it but finde it not by their seeking sometime it is found by one that seeketh it rightly But others that seeke it in selfe and for their own Gain despise it and cast it away and so it remaineth hidden still The Seventh Chapter 1. IT doth most of all concerne us Men in this world to seeke that which is lost And therefore if wee would seeke wee must not seek without our selves wee need no flattering Hypocrites nor such as tickle our eares to comfort us and promise us many Golden Mountaines if wee will but runne after them and make much of them and reverence them 2. If I should sit and heare Sermon prâ—â—â—hed all my 〈◊〉 long and did heare them alwayes preach of the Kingdome of Heaven and the New Birth with their singing and Repetitions and stay there and goe no further I should be never the neere If a stone be cast into the water and then taken out againe it is a hard stone as it was before and retaineth its a Forme Condition or Nature quality But if it be cast into the fire then it getteth another a Forme Condition or Nature quality in it selfe so also thou O Man though thou runnest to Church and wouldst seeme to be a Minister of Christ that is not enough if you rest there you are never the better 3. Also it is not enough that you learne all Bookes to rehearse them without Booke and did yearly and daily reade all Writings and could say the whole Bible without booke yet you are not a haires breadth the better in the sight of God then a keeper of swine who all that while did nothing but feed the swine or then a poore Prisoner in a dark Dungeon who all that while hath not seene the Day-light 4. Talking avayleth nothing nor that you know how to speake much of God and despisest the simple as the flattering Hypocrites upon the Antichristian Beast doe who forbid the Light to them that see as hath been done to this hand But it is as Christ saith Except you turne and become as one of these Children you shall not see the Kingdome of Heaven in Eternity you must be borne anew if you would see the Kingdome of God that is the right meanes 5. There needs no Art or Eloquence about it you need neither bookes nor cunning a Shepheard is as fit for it as a learned Doctor and very much fitter for he goeth forth from his own Reason into the b Barmhertzigkeit the Mercifulnesse Mercy of God he hath no great wise or deepe Reason therefore he doth not goe to that for Counsell but he goeth simply with the Poore Publican into the Temple of Christ whereas on the contrary the high and learned first set the c As a paire of Spectacles Vniversitie before their eyes and study first with what Opinion he will enter into the Temple of Christ he first sets Mens Opinions before him and will seeke God in this or that Opinion One in the d Papists Popes Opinion another in e Lutherans Luthers a third in f Calvinists Calvins a fourth in g Schwenkfeldians Schwenkfelds c. there is no end of Opinions 6. And thus the poore soule stayeth without the Temple of Christ standing in doubt it knocketh and seeketh and continually doubteth that it is not in the right