then you have the Ground of the Incarnation or becoming Man and what is done every houre with the Sulphur viz. with the substance which cometh to be Man for Man hath yeelded himselfe over to the spirit of this world and is fallen home to it and so now that Spirit maketh an Earthly Elementary childe according to the Starres and their Dominion 26. If God had not become Man or been Incarnate wee had remained Beasts according to the Body and according to the soule Devills and if wee goe not forth out of the house of our sinnes wee are such 27. And therefore God hath made his Covenant with us in Christ that wee should be new borne againe in Christ for he hath given up his life into Death for us and hath brought our soule againe quite through the Eternall Fire and turned it about that so wee may see into the Tenth Number againe 28. Christ saith through the Apostle Paul All shall be tried by the Fire let every one have a care that his works burne not for so he shall suffer losse And know this that at the End when this world shall passe againe into the Ether God will awaken the fire in the Centre which is the Eternall Fire and will purge this floare understand it is the soules Fire and so then if the soule have been turned into the will of God then the Holy Ghost with the Divine Tincture shall burne forth from the soule and the Tincture of the soule shall be taken into the Majesty of God which the soule attracteth againe into it selfe and that will be its refreshing and quenching and so it will be able to subsist in the fire But that soule which is turned back into this world and that the substance of this world cometh to be in the fire then the soule will be without God for in the Abysse of this world is the hellish fire and into that it must goe and there eate what it had Cooked heere for every ones works follow them 29. And then they will say to the Wise Virgins O give us some of your Oyle but the wise Virgins will say O no least wee should want as well as you and perish with you Goe to the Merchants of this world to the Sophisters and buy Oyle for your selves But before they shall bethink themselves how the oyle is to be bought and where it is to be had the Gates of Heaven and Hell shall be shut and upon that followeth the Eternity and this Beeing of this Created World passeth away Consider this for there is no dallying with the Spirit of this Revelation it concerneth body and soule he that will see let him see but he that will not yet he is warned The Gates of the Great Misery and Lamentation shewing How the Image in the Mothers Womb while it is yet a Sulphur viz. and inanimate Lump or Masse is y Infected or poysoned destroyed so that many an Image according to the spirit is a Beast also a Toade and a Serpent which afterwards appeareth plaine enough by its z Substance condition will and Conversation and if it should not be helped againe by God in Christ so that it be new borne againe it must remaine so Eternally in its figure 30. Deare children in Christ our purpose in revealing this is not thereby to reproach Mankinde it is the very Truth wee have highly known it Moreover Christ the Mouth of Truth it selfe saith so who calleth Herod a Fox and the Pharisees a Generation of Vipers and Serpents and the Scripture heere and there calleth the Tyrants Lyons Beares Wolves and cruell Beasts and the Revelation of John also Daniel the other Prophets have deciphered the Potent Rulers of this World by evill fierce and cruell Beasts truly they have not meant thereby the Image of God for that were not right that God should compare his Image which is Angelicall to such abominable Beasts and yet he is the Truth it selfe and out of his Mouth proceedeth no deceit or falshood nor no untruth and seeing he hath called the Rulers of this World so therefore it is spoken concerning their Governments for they raise Warres Murther all Mischiefe in their Dominions and are those devouring Wolves Lyons Beares Foxes Vipers and Serpents for they appeare so in the presence of God though outwardly they have the Image of Man yet the spirit of their soule is such a Beast and upon that followeth Gods a Election Predestination although God willeth that all Men should be b Or saved helped yet he knoweth very well who are desirous and capable of any Helpe 31. Wee doe not here shut up the Grace of God from those that turne and become New-borne out of this Beastiall Condition for Christ is therefore become Man of purpose to help us that we may come againe to the similitude of God and HEE hath therefore brought our humane soule into the fire of the Anger of God as into the Abysse of the Centre into Hell and into Death where our soules lay shut up and out of Death and Hell againe into the Tenth Number into the Eternall Tincture of God upon the Crosse from whence the soule Existed from Eternity which appeared before the time of this World in his Wisdome 32. And you are to know that every soule while it is yet in the Seede is no * Living Creature creature but is in the Fire or a Fire of the Tincture and is a Will of the Creature and it standeth yet in the power of the Parents either to c Awaken or enliven quicken or destroy the Creature which to destroy runs opposite against the order of the Creation and is an abomination in the sight of God and heereby is shewed you that such as the Tree is such is the Fruit that groweth out from it yet the compulsion is not d Or by necessitie wholly perfect for the two Kingdomes viz. Love and Anger stand presently in the wrestling one against another For God hath brought his love in Christ againe into the Humanity and so it standeth in strife against the Anger 33. But you must know that a falfe wicked seede may well be forsaken and if that come to be so then the nature of the fire often figureth the Spirit of the soule in a horrible forme which is not knowne in the outward Image but onely in the e Or false Evill Conversation and will as is seene that every ones conversation is from his Abysse and the Spirit of his soule is so in figure for the Inward goeth outward whatsoever the will in the Abysse is that the body doth and though he dare not do it openly because of disgracefull punishment yet he doth it secretly and hath continually a will to it neither doth he account it any vice for he knoweth not himselfe but he himselfe doth that which he judgeth to be evill in another 34. And then secondly wee give you to understand that the outward
stuck into the soule and did leade the poore soule out of Death and out of Hell n In by or through in himselfe 68. And heere wee see that after the Word did become Man that Man suffered himselfe to be hanged on the Crosse and entred into Death on the Crosse understand heere the New Living Man borne of God went into the Abysse and brake Death in the soule and opened the Centre of the soule Hee brake all the seaven Seales of the Centre of Nature so that the soule came to have its owne power againe for he kindled the Divine fire in the soule againe so that the soule did againe reach the Eternall Tincture out of its own fire 69. And thus it came againe into its first Mother in power and Majesty and the Old Adam hung to the Crosse as Curse to the scorne of all Devills there they might doe so far as they could with it as indeed they were busie with the Sophisters and Antichrists the Pharisees 70. There the Devills ran with other suttlety and Tricks into o Corners and secret places holes and did hide cover and conceale the Resurrection through the Ministers of the Dragon the Pharisees which yet pretend to be the Ministers of God but they served the Devill in his lyes as is done now adayes where the Death and power of Christ is closed up and denyed 71. This hanging on the Crosse is nothing else but that as the soule hath its originall upon the Crosse in the Centre of Nature out of the Word of the Lord ex verbo Domini where the Name of the Number Three standeth There hath the Word of the Father moved it selfe and is entred into the Humanity as is heeretofore mentioned concerning the Virgin and is become Man on the Crosse in the Eternall and in the Earthly Virgin and hath been made a spectacle on the Crosse to the Old Adamicall Man and all Devills and their lofty Pride and hath slaine Death on the Crosse and thereby broken through it and so brought the Adamicall Man with flesh and bloud as a spectacle into Death and hath cast away from him all Earthlinesse and brought him powerfully through Death into Life 72. Thus he is new Borne in God and sitteth upon the Rainbow on the Substantiality and Colours of the Eternity in the power of the Majesty and is a Lord of Heaven and of this world and a Judge of Hell and a p Or Power Conquest over Death 73. Of this you have a true Gound yee that are Regenerated in Christ that as Christ brought his body both the Heavenly and the Earthly which he received in his Mother Mary out from Death againe and did cast away from him nothing else but the Earthly source or property viz. the Spirit of this outward world 74. So also must our Bodies in the power of the soules that are in him that is in his Word and Heart which is every where come forth againe at the Last Judgement Day and cast away no more from it but this source and spirit of the outward World for none rise againe in the entire corrupt Body but in the flesh and bloud of Christ 75. But the corrupted Spirit which remaineth in the Earthly Matrix in its Tincture must appeare before the Judgement of God at the End of Dayes and there shall the sentence and Judgement of the Judge Christ be pronounced and then after the pronouncing all goeth into the q Receptacle or Devourer Ether and then the Spirit of God which Created the World will execute that sentence 76. But that I may not meete with false Interpretours that may mistake his Text as the Spirit sheweth mee therefore you must know that when the soule is Borne anew in the Word and in the Spirit of Christ in this life Time then also the first Substantiality viz. the inward Body of the soule which Adam had in Paradise out of the Eternall Virgin wherein he was created Man becometh new borne and getteth the flesh of Christ 77. This new Body in which the New Regenerate soule sticketh sticketh in the old corrupt flesh and is incomprehensible and immortall But the Old Man which is conceived from the Spirit of this World must perish in the Earth it goeth into its Mother who must bring it fortb and present it at the Last Judgement day but after the Sentence of Christ it goeth into the Ether and is only as a Figure r For or before to the Eternall New Man for in that Figure all a Mans works follow him 78. So also they that be alive at the houre of the last Judgement the Old man will fall away from them with the perishing of the World and passe into the Ether For all the Bodies of the wicked shall be presented there in the Mother viz. in the Spirit of this world and the soules shall heare the Sentence and their Bodies also passe away with the Mother and stand as a Figure and their Works follow them into the Abysse The Ninth Chapter Concerning the Threefold Life Also of the Å¿ Driving or Impulsion Inclination and whole Government of Man in this World Highly to be Considered 1. IT is shewen to mee what the Devills intention is how he will endeavour to smother these High and precious Writings therefore be watchfull yee children of God beleeve not the Sophisters too much who cry out Heretick Heretick to the fire with them That is not the voyce of the Holy Ghost but the voyce of the Antichrist and of the Dragon for these Writings will exceedingly discover the Devills smoaking Pit and not onely so but they shew also the Whore of Babell very plainly like a whore t Am Pranger put to open shame 2. But because the Men of the Spirit of this world take care only for their Belly and are loath to loose their honour credit reputation and Goods but had rather part with God and the Kingdome of Heaven wee shall be persecuted by the Whore through the Instigation of the Devill therefore be watchfull yee children of God and looke not upon that which is high and hath great authority but regard the wellfare of your soules This wee leave you for the last farewell 3. Christ saith None kindleth a light and setteth it under a cover or under a Bushell but setteth it upon a Table that all that are in the house may see by the light thereof Thus must wee doe also and must not bury our Talent which is so dearly bestowed upon us in the Earth for wee must give an account thereof at the Day of the Judgement of God as the Spirit of the Mother intimateth to us 4. If this knowledge or understanding of this Spirit shall happen to fall upon any they will be then certain what it is u Which is here written Wee need no Letters of Commendation Christ is our Letter of Commendation which is sufficient for us None ought to call themselves after my
the Globe and it is the Globe and all put together is a f Or an Fternall Will Will to seeke it self and so to see what the Eternity is which is made manifest in the Eye 35. For the Eye maketh a beginning and an End and because there is nothing that can give it it giveth it selfe and it is from Eternity to Eternity the Eternity it selfe it g toucheth Nothing for it is a Nothing in it selfe 36. Then if there be a Will which is the Eye and which keepeth the Eye that keeping is the Desire of the Eye and so the Desire causeth an attraction in the Eye yet nothing is there but the Eye and the Desire onely attracteth it selfe in the Eye and impregnateth the Eye with that which is attracted so that it becommeth full and yet also nothing is there but a darkening of the Free Eye yet the Eye is not darke but the Desire in the Eye is impregnated in it selfe 37. For the Will of the Eye is still and the Desire of the Will maketh it selfe full and the Eye continueth free in it selfe For it is free in and from Eternity and this we call the Eternall Liberty in all our Writings The third Forme 38. Now a Desire is sharpe and attractive and that maketh the third Forme viz. a moving in it selfe and it is the Originall of the Essences and hence come the Essences in the Eye and in the Will and yet the Will may not suffer it selfe to be attracted 39. For its peculiar right is to be still and to hold the Eye in the Circle in the Globe and yet it cannot defend it selfe from the drawing and filling for it hath nothing wherewith it can defend it selfe but the desire 40. And here ariseth the Eternall Enmity and contrary will the Will will not be darke and its Desire maketh it darke the Will would suffer the Motion willingly because it is its manifestation but the drawing in and darkning pleaseth it not though indeed the Will is not attracted nor darkned but the Desire in the Will impregnateth it selfe 41. Now when the Desire thus sticketh fast in the darkenesse there is a great anguish for it is troubled and attracted and also darkned and bringeth anxiety to it selfe in it selfe and desireth liberty and drawing so strongly at the liberty would faine draw it selfe into the Liberty and so it maketh it self more eager rough and hard and the Darknesse is like an horrible consuming sharpenesse 42. For it snatcheth the Liberty into it selfe but it is so sharpe that it appeareth in the Liberty as a flash of lightning which consumeth the darknesse with its eagernesse and hence it is that God saith I am a a Deut. 4.24 consuming fire 43. Hereby understand how every b Materia matter consiseth in the power of the true Fire and how the floare shall one day be purged for it is the Originall of the Fire which hath all power for it consumeth whatsoever the Desiring hath made whether it be stone or minerall Centrum Naturae for it is the sharpnesse of the Etenall Liberty and maketh the Centre of Nature 44. But that you may search yet deeper know that the Fire Originally consisteth in three Formes viz. in the Desire and then in the matter of that which is attracted viz. in the darkenesse in which Essentiality proceedeth from the Attraction and thirdly the Anguish source and it selfe maketh the fourth Forme that is the flash for the Liberty causeth that and is the kindler of the anguish source 45. For the Desire in the Darknesse would have nothing else but the Liberty and the Liberty is a light without shining it is like a very deepe blew colour mixed with greene so that it is not knowne what colour it is for all colours are in it and the Desire in it selfe in its eager anguish and sharpnesse breaketh the colours and maketh an horrible consuming flash in it selfe and changeth it according to the anguish that it becommeth Red. The fourth Forme 46. Now the Liberty in the Desire suffereth it selfe not to be bound or captivated but changeth it selfe from the Red flash into Light into a glance of the Majesty and it is an exulting great Joy in the Liberty 47. For the Eye is made manifest in the Light and the a Or Substantiality Essentiality is made mannifest in the Will and then it is knowne what Light or Darknesse is also thus the Eternity is knowne and so Gods Holinesse alwayes ariseth in the wonders from Eternity and it hath neither limit nor beginning for it is an Eternall beginning comprehended in Nothing but only in the Wonders which are its owne Essence where there is neither limit nor b Time or yeares number 48. And thus nothing is knowne in the still Eternity but the glance of the Majesty and the Spirit which is borne in the Will and the Majesty hath the c Regiment Dominion 49. Beloved friend understand the sense right we meane not that the Birth apprehendeth the Liberty without but within it selfe in its Centre it apprehendeth it selfe in it selfe and maketh Majesty in it selfe and yet there is no including there but it is as when life ariseth from Death or from Nothing which d Life dwelleth onely in it selfe and this is called a e Principium Principle and that wherein it dwelleth is called Nature which hath seven Spirits and Formes as is to be seene in our second and third Booke 50. Yet this Principle hath but one Spirit which is the life of that Principle and it hath but one will neither which is the f Or satiating fulfilling of the Eternity with the glance of the Majesty 51. For this principle is the Power proceeding from the will of Eternity and the entrance or the Eternall beginning of the Power is the Life and the Spirit of the power which thrusteth forth the Essences of the begettresse and openeth the Originall of the Majesty 52. And the whole Eye which hath thus g Or formed or figured made it selfe a Glasse in the A and O is all things it is the Eternity and in it selfe in the Eye it begetteth the Majesty which is the Heart and power of the Eye and also the Spirit which proceedeth from the Power in the Heart even from the fiery Light flaming Essences 53. Thus understand the Holy Ternary in one Essence the Father is the Eternity without Ground which is Nothing and yet all things and in the Eye of his glance he seeth that he is all things and in the Power of the Majestie he feeleth tasteth and smelleth that he is Good that is that he is God although the h The Tau or Crosse T viz the i Schwerigkeit oft Breetheitguere harshnesse ariseth in the Centre 54. And in the Spirit is the moving of the Power and the Multiplication without ground and number wherein consisteth an Eternall bottomlesse multitude and all in Power 55. For
power and vertue of Life which goeth forth from the Heart of God through the Spirit of God and that sprouting or vegetation is called Paradise and is a sprout in the Children of God together with which the soule also sprouteth for in this sprouting the new body of the soule groweth in the one Element in the substantiality before the Number-Three in Ternario sancto 116. And heere wee give you to understand in a true Ground as wee certainly know it that the Paradise is in this world and also without this world and that God dwelleth in this world and yet is every where and the source or property onely n Or is maketh the difference 117. For the Angelicall world is manifested in the Paradise but it is apprehended onely in the paradisicall source or property viz. in the one Element and not in the going forth in the Dominion of the foure Elements 118. For the Foure Elements are in another Principle of another property or source also have another Light viz. the Sunne But in the Pure Element the o Substances or beeings things of this world are only as a figure which is not palpable and there the foure distinctions are in one and that maketh no Darknesse And there the Liberty of God without Nature shineth in the Glance of the Majesty but in the foure out-Births there is a Darknesse for the o Substances or beeings Things thereof are grosse and palpable 119. For the Heaven which is a distinction between the Kingdome of God and the Kingdome of this world is a Firmament with all formes of Corporeity and is the vayle in our Eyes for wee have Firmamentall Eyes and therefore wee cannot see the Kingdome of God 120. And that is the heavy Fall of Adam that his Eyes and Spirit entered into the Outward into the foure Elements into the palpability viz. into Death and there they were blinde as to the Kingdome of God 121. For the outward in the foure Out-births out of the pure Element viz. the Substance of the foure Elements hath a beginning and end and is corruptible and therefore all things that live in it must corrupt 122. For the Principle of the Outward World passeth away againe for it hath a Limit so that it goeth into its Ether againe and the foure Elements into One againe and then God is manifested and the vertue and power of God springeth up as a Paradise againe in the One p Eternall onely Element and there the multiplicity or variety of things come into one againe but the figure of every thing remaineth standing in the one onely Element 123. For all things are come to a corporeall substance to the manifestation of Gods works of wonder that they might be seene Eternally by the Creatures viz. Angels and Men which before the time of the world were manifested onely in the Wisdome of God and now shall stand in substantiality in the presence of God 124. Yee deare children of God in Christ Jesus open the eyes of your Minde raise your minde up out of this world into the Element before God that is into the Glassie sea or Angelicall world and the Creation shall be rightly shewed to you heere and let not the Sophisters and Jugglers befoole you and leade you astray 125. For the Paradise which the soules of the holy children of God goe into when the body deceaseth is in the very place where the body deceaseth it is also in the Earth it is in all the foure Elements not divided but entirely every where 126. For in the pure Element out of which the foure Elements proceed is the Paradise it is a sprouting out from the substantiality before God its life and understanding is the Holy Spirit of the Number-Three of God its Light is the Glance of the Majesty of the Number-Three the Matter onely is about the Outward When the foure Elements in Man breake then is the soule already in the Paradise or in the Abysse of the Centre in the Dark Matrix all according to that wherein the soule was growne in this life time upon Earth 127. If it have set its q Resolution and purposes into God Goodnesse Imagination upon God then it is growne in Paradise and the stuffed dark body hath but covered it during this life time 128. But if it be growne in the sterne wrath in falshood and in pride to flie out above Paradise then it flieth in high-mindednesse in the sterne Matrix aloft over Paradise out and cannot get inwards into the Meeknesse and there it is in Hell with the proud Devill 129. For after this life there is no regeneration more for the foure Elements and the outward Principle wherein the Genetrix stood in the working and Creating are gone it hath no more to expect after this Time but onely when at the end of this Time this Principle shall goe into the Ether that the substantiality which hath been from Eternity shall be free again that it shall get a body againe out of the property and source of its own Mother where then all its works in its Mother shall appeare before it 130. For the Last Day is onely to awaken againe that which slept and to breake the Death which is in the foure Elements For the vayle must be done away and all that which is generated out of the Eternall must spring up againe and live 131. But that which is Generated out of the Death viz. out of the foure Elements as the Beasts and every living thing of the foure Elements attaine no body any more and if the spirit of it be generated onely in the foure Elements it breaketh with the foure Elements also and the Figure onely remaineth of the Elementary Substance viz. of the foure Out-Births 132. But that which is out of the Eternall out of the Centre of the Eternall Life is and remaineth for ever even all words and works which are generated out of the Eternall remaine in the Substance of the Figure but they cannot remaine for ever in the Spirit and power for a word of a r Breath Spirit doth not proceed from the Eternity but hath its beginning in the outward Principle 133. And therefore every Spirit will have joy and sorrow in its works and words in Eternity all according as it is in its place and source or property For when the Spirit shall consider with it selfe its source or condition and why it is in the place where it is then the source or property of its words and works ascend in it and giveth it joy or sorrow according to the condition or source and place that it is in every one in that which is it s own duly 134. But you must know that the sinnes evill works and words of the new Regenerate in Christ sprout out from the Death of Christ into which the Children of Christ are againe entered from their sinnes and shall receive another source or property and in the beholding and
body having many members each member whereof is a Totall and each member hath but one i Peculiar singular individuall faculty or Office severall work 48. O Man seeke thy selfe and thou shalt finde thy selfe Behold thy whole Man consisteth of Three Principles one whereof is not without the other one of them is not beside or above the other but they are in one another as one and they are but one thing but according to the Creation they are Three 49. You will say how can that be Adams soule was out of the Eternall w ll out of the Centre of Nature upon the Crosse of the Number-Three where light and darknesse doe part understand he was not a divided sparkle as a piece of the whole for he is no piece but totally all as there is a Totall in every k Point or Aâ—â—m Punctum 50. Now the Eternall Centre maketh the Eternall substantiality viz. the sinking downe and springing up whence the stirring of the Elements doth arise as also penetration and multiplication whereas there is onely such a kinde of Spirit and the substantiality is the body and a weaknesse for its a sinking downe and the Spirit is the springing up 51. Now the Spirit created the Substantiality into an Image like the Crosse of the Number-Three and breathed in the spirit of the Number-Three viz. himselfe and so the Image l Waâ—â— stood Existed and then instantly out of the Substantiality of the Image sprung up the blossome of the Essences which is called Paradise and thus stood the Image in the Angelicall World 52. And so there is nothing lesse in the Image then in the Centre of Nature viz. the originall of sourenesse wrathfulnesse and of fire also all the formes of Nature whatsoever was seene from Eternity in the Wisdome that was all in this Image also the power to light and darknesse and the Wisdome stood in the light of the Image wherein stand all the Eternall Wonders even the Image of every Creature in the sinking downe of Death and in the source or property of the Paradisicall Life 53. This wee understand to be the Matrix of the Genetrix in the darknesse viz. that out of which Angells and Devills come to be as is above-mentioned This m Or property source was wholly in the Image for it was a whole similitude of the Eternall Beeing as Moses writeth concerning it that God made Man n According to for or to be his Image his Image so that it may be said if one did see Man standing in Paradise heere is the whole Eternity manifested in an Image to speake in a creaturely manner of it and yet it is so truly and rightly in the understanding 54. Now as Lucifer by his flying out in the source of the Fire Imagined beyond the still meeke Number-Three above the Crosse in the Majesty and so awakened to himselfe the Matrix of the Fire in himselfe and kindled the Matrix of Nature which kindling became corporeall and was instantly together created by the Verbum Fiat where also the second forme of the Matrix viz. the Meeknesse of the substantiality was kindled together with it out of which water came to be which was o Or created made an Heaven by which the fire was captivated out of which the Starres were Generated so you must understand also that p Man the Image of God thus q Or lusted Imagined after the awakened life viz. after the awakened spirit of the Aire indeed the Aire was together breathed into him but the r Mans spirit spirit of the Centre should over-rule it as the Holy Spirit over ruleth this world for he should live in the Å¿ Or vertue power of God and be a Lord over the foure Elements but in the fall they became his Lord. And now if he would live in God he must enter into himself againe and likewise leave the Old Body to the foure Elements and must in himselfe be borne in God And so he was instantly also captivated by the Aire of the Out-birth and then the Starres Elements Heaven Hell Death and Life wrought together in him 55. But seeing there is a Firmament created between God and the Dominion of this world by the Spirit of God therefore man is composed of Three Parts viz. Three Principles one is the hidden Deity which standeth in the Firmament of Heaven in it selfe as a Principle of its own the second is the Dominion of this world viz. the Starres and Elements and the Third is the Abysse of the Image and also the Abysse of this world viz. the Wrath or the Matrix of Nature out of which All things are proceeded 56. And now the Image viz. Man is in the Middest viz. between the Kingdome of God and the Kingdome of Hell between Love and Anger and to which of these two Spirits he yeeldeth it s servant he is 57. And though Man cast himselfe into the Anger yet the Deity looseth nothing for the first Breathing in viz. the Spirit of God it selfe hath its principle to it selfe and is not touched by the Anger just as the Number-Three dwelleth in the middest of the Anger and yet the Anger stirreth it not nor knoweth it therein is neither feeling nor seeing 58. For the Image stirreth the source of the Anger and the first in-breathed Spirit springeth up in the Image in the fiercenesse of Pride according as it hath built up it selfe in this life Time and yet the first in-breathed Forme looseth nothing For that source or property is not in the Image but it goeth back againe into its Principle with the Beauteous virgin of wisdome and the Image of Man cometh to be the Image of the Serpent 59. For as the Spirit is so is the Body and in what will the Spirit flieth in such a forme and source or property it figureth the body also 60. So wee know now that all cometh out of one only fountaine that the palpable substance of this world hath had a beginning and therefore it is also t A Death or a deadly thing Mortall for whatsoever is not from Eternity is mortall 61. But that the Image of Man might subsist which also hath a beginnâ—ng as to the body therefore God is become Man and dwelleth againe in the soule and the soule attaineth againe the first Image without this world yet those onely who with the Spirit of the Soule incline themselves to God and here it may be said Wee must be Borne a New or be lost Eternally in Hell and thrust out from God 62. Thus wee say with good Ground that the stairy Heaven viz. the Third Principle of this world was created also a Totall u Or Corpus Body having a x Or Circumference Circumscription and standeth y Or upright just like the Centre of Nature whatsoever thou seest in this Great Circumference the same is also in the smallest z Or Point Circle and the whole Principle
to entreate him to speake with him and to goe out of the house of sinne and enter into the house of God and if the Devill offer to hinder it then Storme his Hell Set thy selfe against him as he setteth himselfe against thee and then thou shalt finde what it is which is heere told thee if he oppose strongly then oppose thou the more strongly thou hast in Christ farre greater Power then he 35. And if you doubt of the Grace of God you sinne greatly for he is alwayes g Barmhertzig Mercifull and there is no other will in him at all but to be Mercifull He cannot doe otherwise His Armes are spread abroad Day and Night towards a poore Sinner And when any cometh with the lost Sonne to the Father and so stormeth Hell Then there is amongst the Angels of God greater Joy for such a one then for Ninety Nine righteous that need not that as Christ himselfe Teacheth us 36. With such a Devill as h Or taketh him off from an earnest purpose or resolution of amendment covereth the Heart of Man there is no better course to be taken with him then not to dispute with him at all about the multitude of sinnes but to wrap up all sinnes on a heape though they were as many as the sand on the Sea-shore and throw them on to the Devils shouâ—ders to say in his heart Behold thou Devill thou art the Cause of all this Evill I leave my sinnes to thee but I take the Mercy of God and the Death of Christ to my selfe therein will I roule my selfe devoure mee if thou canst 37. Doe but fix thy trust and confidence upon the Promise of Christ and let your Storming be alwayes grounded in the Death of Christ in his sufferings and wounds and in the Love of Christ dispute no further about your sinnes for the Devill involves himselfe therein and upbraideth thee for thy sinnes that thou mightst despaire 38. Make tryall in this manner and you will quickly see and feele another Man with another i Thoughts and understanding sense and will in you wee speake as wee know and have found by Experience wee speak not by way of Opinion or as a Historicall Relation but that which wee have a ground for for a Souldier knoweth how it is in the warres but he that hath not tryed and been present alwayes thinketh otherwise then it is This wee mention out of Love for your learning and Instruction as k One in Spirit a Spirit which speaketh how it hath gone with it for an Example to others to try if any would follow us and then they should finde how true it is The Gates of the Deepe Ground Concerning Man 39. Since the beginning of the world there hath been a Controversie about this because these Gates were l Sunck by Adam shut with Adam and wee have been held captive in Darknesse but seeing God hath favoured us and opened them to us and also hath given us an earnest will to write it downe wee shall therefore doe it and give thanks for it to God the Father in Christ Jesus in Eternity who hath redeemed us out of the Darknesse of Death 40. Therefore when we would know what Man is and why there is so great difference and variety amongst Men so that one doth not as another doth and that one differeth in Forme and Feature from another wee must set before us the most inward Ground of his Incarnation or becoming Man and consider it and then wee shall finde all 41. For when a Man that is Regenerated in God so that he seeeth the Light beginneth to search out his originall then the Spirit of the soule searcheth in all the Three Principles what m It. he is in each of them for wee know it and cannot say otherwise then that wee in the Image of the Spirit and also of the Body in all the Three Principles have but one onely rule or Dominion in us but that Dominion is in three Sources or qualities the Spirit and the Body is driven according to each Principle and what Principle it is which getteth the upper hand in Man so that Man with his will inclineth to it according to that he performeth his work and the other Principles doe but cleave to it not having sufficient power 42. But when wee will speake of the Image wee must see what it is in the Ground thereof For wee are sowne as a seede in a field into the n Or womb Matrix Now consider what precedeth that nothing but a longing will and desire of Man and Woman to Copulate and yet the fruit is not alwayes desired of which wee have an Example in Whores and Whoremongers also indeed in the State of Marriage 43. Now the Question is What is that which provoketh to copulation in the male and female of all kinds as also in Man Behold in the Eternity all hath been in one Beeing viz. the Tincture which is the Centre and cause of Life as hath been mentioned at large before also the Substantiality which is generated out of the Tincture which hath also all the formes of the Centre yet without Fire for o The Substantiality it is a sincking downe and cannot kindle the Life in it it is corporeall and affordeth Body but not Life for the fire affordeth life 44. And wee give you to understand in the Copulation that the Man hath the Tincture and the Woman the Substantiality viz. the Matrix which is generated out of the Tincture Now observe in the Eternity they were in one another and this world stood therein as a Figure for the Wisdome had overshadowed the Tincture and received it into it selfe as the Body doth the Spirit and this could not be brought to a substance visible to the Angels unlesse God did move the Eternity for the Angels are in a substance 45. Now when God viz. the Number-Three moved himselfe there was moved therewith also the Centre of Nature in the Eternity whereby all became Essentiall Substantiall the Tincture became substantiall and prevailed and the Substantiality became materiall and yet was not divided for that cannot be it is one onely p Or thing substance 46. And now when God placed the Fiat in the Materiall Substantiality or as I may better say did awaken the Fiat therein so that the Word in the Substantiality said Let there come forth all sorts of Beasts according to their kinde then there went forth out of the Materiall Substantiality two q Male and Female kindes and that Corporeally for through the r Verbum Domini Word of the Lord the Tincture tooke on it Substantiality and the Spirit of the Substantiality tooke also to it Å¿ Corpus a Body and so there were two sexes or kindes The Body of the Tincture had in it the Centre of the Life and the Body of the Substantiality had not the Centre to the Striking up of the Fire
thou mightest see him for thou hast hitherto accounted him a God but now his shame must come to light for he is so secret that none know him unlesse they be borne of God so that they apprehend Gods Essence and Will otherwise he remaineth hidden in every Man for there is none but hath him and carrieth him in his Heart yea if one be a childe of God and yet hath not the deepe knowledge of God he n Dependeth still on him hangeth still to him for the Devill hath insinuated himselfe in the forme of an Angel into him therefore mark what heere followeth for it is the Number of the Seaventh Seale and o Or maketh knowne declareth the Eternall Day 53. Observe it yee children of God For I my selfe formerly before the time of my high knowledge did thus reverence and honour him and supposed it was according to Gods will for I was taught no otherwise and the whole world is in the same conceit though that doth not hurt the Ignorant but that he may be saved in his simplicity well enough yet God will reveale him in this last time For heere the Devill will loose his Sting in the Children of God into whose hearts this knowledge shall spring up for it is the Right Steele wherewith Gods Love-fire is Struck and whereby the soule receiveth Christs Body and is borne in God for the soule needeth no other Birth but a returning and entring into God 54. Behold thou poore wounded soule thou standest and Prayest thus O God forgive mee my sinnes let thy Anger cease and receive mee into thy Grace and it is very well done but thou understandest not how God receiveth a poore sinner thou supposest it is as when thou comest before the Prince or Judge of the Land and hast forfeited thy life and prayest him and he p Pardoneth forgiveth thee thy misdeed of grace and so thou art quit and freed But thy sinnes fly in thy face and thy heart accuseth thee that thou art yet guilty of the Punishment And just thus you come also before God and so many hypocrites are thereby generated you suppose God in his Essence and Spirit taketh your sinnes away from you doe you not know what the Scripture saith that All our works shall follow us And if it shall happen as aforesaid then God must move himselfe upon every ones will and purpose to call upon him and cast away his sinnes from him and yet from Eternity God hath moved himselfe no more but twice once with the Creation of the World and all Creatures and a second time in Christs q Or Incarnation becoming Man and there the Heart of God moved it selfe Note the Third Time God will move himselfe in the power of the Holy Ghost through the Mouth of Christ at the Last Judgement Day when all shall returne againe into the Ether The first Moving is according to the Father the second according to the Sonne and the third according to the Holy Ghost otherwise he moveth himselfe no more in Eternity 55. Behold when God forgiveth thee thy sinnes when thou callest upon him he taketh nothing away from thee neither doth he flie downe from Heaven into thee for he is from Eternity in thy soule but in his own Principle thy soule as to him is onely gone out from his Principle understand out from the Holy Will in the Majesty into the Anger Now in the Anger thou wert in the Eternall Death and the Man Christ who is God and Man hath made a passage through the Death and Anger to the Majesty of God you need onely to turne and goe through that passage through the death of Christ through the Anger into the Majesty and so you will be embraced as the most beloved Angel that never committed any sinne also no sinne will be knowne in thee but Gods deeds of Wonder only which must be opened in the Anger for the Love hath nothing to doe with that fire viz. the Love cannot open the Wonders of the Anger neither doth it mix it selfe with the r Viz. The Fire of Wrath. Fire but flyeth from it 56. Now therefore when you Pray thus O God! forgive mee you alwayes doubt because of your sinnes whether God will heare you and come into your heart Behold doe not doubt for by your doubting you despise and contemne the Majesty it is also a sinne but cast all your sinnes in generall upon a heape and come Å¿ Or earnestly confidently with your desiring soule in humility to God and enter into him doe but turne your soule out from the will of this world into the will of God cast your selfe with your whole Reason and all your Thoughts into the will of God and although your heart and the Devill say utterly No yet make your outward Reason dead and enter in with force and continue stedfast looke not back as Lots Wife did who was turned againe into Sulphur and into a Pillar of Salt but stand fast let the Devill and the Spirit of this World and also thy heart with flesh and bloud struggle what they will yet give no place to reason when it saith thou art without God then say no I am in God I am in Heaven in Him I will not in Eternity depart from him The Devill may keepe my sinnes and the World this Body yet I live in the will of God his life shall be also my life and his will shall be my will I will be dead as to my Reason that HEE may live in Mee all my doing shall be his doing give thy selfe up to him in all thy purposes whatsoever thou takest in hand commit it to his pleasure and government that all may be done t Or according to his will in his will Behold if thou doest thus all evill Lusts will depart from thee for thou standest fast in the presence of God and the Virgin of his Wisdome leadeth thee and u Or discovereth openeth to thee the way to Eternall life shee warneth thee of the evill or false wayes shee alwayes driveth thee on to abstinence or amendment and submission or resignation 57. But that you have so great obstacles and hindrances of doubting in this way is caused by the strife of the soule against the Devill who layeth himselfe in the way as a filthy swine therefore cast thy sinnes upon his neck and doe not doubt and if thou canst not leave that doubting then reach with thy soule into God for God is in thee Christ hath opened the Gates into his Father doe but enter in let nothing keepe thee back and though Heaven and Earth and all Creatures should say thou canst not beleeve them not goe forward and thou wilt suddenly get in and as soone as thou comest in thou gettest a new Body on to the soule that is the body of Christ which is God and Man and thou wilt afterwards have ease and refreshment in thy heart thou wilt get one that will draw
Body and Congregation and so our spirit and vertue or power will rest upon him as is to be seene by the Apostles of Christ 66. And when we receive him into the Congregation of Christ then he is become our Brother when wee say thy sinnes are forgiven thee then they are drowned in the Bloud and Death of Christ and he is a Member of us wee take not away his sinnes from him but Christ in us drowneth them in his bloud through our and his x Earnest desire Faith When wee lay our hands upon him and pray over him then wee with our will which is given up into God penetrate into his Will and bring him into our will as into one and the same Body in Christ to the Father his will becometh our will for he giveth up himselfe through Christ into the Bride as into our Will which is also Gods will and wee receive him with good cause into our Love into our Will and sinck our selves downe in him through Christ into God thus wee forgive him his sinnes for wee are the Congregation and Bride of Christ whom he loveth and what we doe that doth Christ in us and God in Christ it is all one Christ is ours and God is Christs and the converted sinner is ours and Christs and also Gods wee live in one body and have one Spirit and are one flesh and as wee enter into the Will of God so wee also take our Brother along with us wee cast the sinnes away behinde us into the Fire of Anger but wee live and flourish in God wee have the Key of Heaven and of Hell when wee make knowne to a sinner his sinnes and he will not be converted then wee binde him up in the Abysse for wee passe through and shut it up and then he must swelter in his sinnes and then the Devill buffetteth him when wee draw him no longer with our word which hath power then the Devill draweth him but if he turne at length then wee have power to take him away from the Devill againe and through our Spirit in Christ to bring him into God 67. Behold such a power Christs Bride onely hath and none else and if it were so if a Man were in a Wildernesse where he never could meete or see any Man and did turne himselfe away from sinne into Christ and did desire and long after our society when he cam â—t possibly come to us and though wee did never know of him yet neverthelesse since he casteth himselfe into our society by his desire wee take him along with us through Christ to the Father and thrust his sinnes quite away behinde him and spring up with him out of one and the same y Field or soyle ground for Christs body is the Ground of our soules wherein he groweth and beareth faire fruit in Ternarium Sanctum The Highly Precious Gate 68. Now saith Reason How can Christs Body be our Body Is he a Creature How can wee dwell in the Body of Christ 69. Behold O Man Adam was our Father and also our Mother Now wee have all of us Adams flesh soule and spirit for wee are all begotten out of one and the same flesh soule and spirit and are all of us Members of him as the branches are Members of the Tree and he brought us into Death 70. Hee had the faire Virgin of the Wisdome of God in him which is every where and is the fullnesse of all things as God himselfe is which the lost he should have left it us as an Inheritance yet he went out from it but the second Adam Christ came forth from God and was the Heart of God and had the faire Virgin in him he tooke our flesh and soule into his Virgin and that became flesh soule and spirit flesh of our flesh and soule of our soule and yet remained God our flesh stood in Christ in Ternario Sancto he received from us z Or into in the Virgin of God the Eternall and also the Earthly Flesh though indeed it was onely the Earthly source and property for nothing that is corruptible entereth into God 71. When the Word a Became or was made came into the Flesh it then became Heavenly as in Adam it was become Earthly for the flesh of Christ was in the Eternall Will brought into the Word so that the flesh and the Word was one undivided Person Now b Or the matter is about the Eternall Will the businesse is done in the Eternall Will out of which Adam was gone away and God brought us in the soule of Christ into that will againe 72. Now Christs soule is our soule for it is Adams soule and Christs flesh is our flesh for he tooke it on him from our Humanity and the faire Virgin of God in Christ is our Virgin for Christ hath put the same into our soules and so now if wee give up our selves wholly into Christ then Christ liveth in us and wee in him though the outward mortall Body hang to us yet Christ liveth in us and will at the End of the world present us wholly pure without blemish in his flesh 73. Thus wee are one body in him for he is our body in God and Adam is our body in this world there is no such grosse untoward body in God but a body in power with heavenly flesh and bloud where our will is there is our heart also God is in us and when wee enter into his Will then wee put his wisdome on to us and in the Wisdome Christ is a Man thus wee enter into his humanity and are a New Man in the life of Christ in the soule of Christ in Christs flesh in the Tincture of Christ in the Majesty of Christ and Christ is in his Father and his Father is the Eternity and the End of Nature 74. And whither wilt thou goe further thou poore Man let not the Devill and Antichrist befoole thee No Man hath any power in God unlesse he be in the Will of God in Gods Love in Christ and then he hath the soule and flesh of Christ but if he have that then he is not a covetous wretch nor a flattering hypocrite and one that selleth the Kingdome of Heaven for money as Simon Magus offered to give Money to Saint Peter that he would give him the power that on whomsoever he laid hands they should receive the Holy Ghost then saith Peter Be thou accursed with thy Money Dost thou suppose that the Gifts of God will be sold for Money 75. And where then have you your Power and Authority yee Sophisters to sell the Kingdome of Heaven and usurp it into your power yee are not Christs disciples but the disciples of Antichrist the whore of Babell No Priest is capable of the office unlesse he be in the will of God his Absolution is no Absolution but the Congregation of Christ to whom he giveth up himselfe Absolveth him the Sophister is as usefull to the
own work wherewith he may have sustenance for his body whether he be i Superiour Magistrate or k Inferiour Lay Person 37. Let the i Superiour Magistrate learne righteousnesse and to distinguish the false from the pure for he is the Officer of God what he doth and judgeth that he judgeth for God and God through him Let the Layety be humble * Or respective mannerly before the Ordinance of God if any wrong be done him with a high hand and that it cannot be otherwise let him consider that he suffereth wrong for the truths sake and that it is a great honour for him in Christ in the presence of God 38. In all your matters conversation dealing and actions alwayes se t the judgement of God before your Eyes and have a care that you live blamelesly heere for this life time is short and wee stand heere in a field a growing therefore see that you be good fruit for God at which all the Angells and Hoasts of Heaven may be pleased and rejoyce beare malice to none for that inviteth the Devill to a Lodging Be sober and Temperate let not the desire of this world perswade you and though it happen sometime doe not goe on in it Goe every houre out of Death into Life Crucifie your selves in true Repentance and Conversion from Evill 39. When you are reproached for your fearing God and evill spoken of and that it be false and untrue then rejoyce most of all that you are become worthy to suffer reproach for the Doctrine and honour of Christ when you are in affliction be not dismayed consider you are in the will of God he will suffer no more to be layd upon you then you shall be able to beare 40. Turne away your Eyes from covetousnesse from high-mindednesse and state and doe not readily looke after such things that you be not captivated for the Devill catcheth his birds with state and high-mindednesse but goe not into his net Be alwayes watchfull never be secure for that fowler goes constantly about to see where he can catch any one where honest people are mocked and scorned goe not thither make not your selves partakers of such wickednesse let it not enter into your Eares that the Devill may not tickle your heart with that foolish Laughter and so you become infected with it 41. Summarily commit your selves to God in Christ and pray to God the Father in the Name and upon the promise of Christ for his holy Spirit desire it upon the promise of Christ and so you will receive it for he is faithfull who hath promised it he will not deny you of it you will receive it most certainly onely give give your selfe wholly up to him that is the greatest and chiefest thing commit all to his will and when you have it that will teach you sufficiently what you are to doe he teacheth you to speake hee giveth you a minde and knowledge and understanding how to behave your selves be not carefull after what manner you should doe a thing when you are to deale with Men but commit all your doings to him he will doe that in you well enough which is well pleasing to God and though you should be in a burning Zeale and should bring fire from Heaven from the Lord of Lords upon the wicked yet it is acceptable to him for the wicked hath awakened and kindled it 42. But goe on in the Power of God and then all your doing is wel pleasing to God for that any defendeth himselfe against his Enemy upon necessity without any other intent or desire that is not against God for he who hath his house on fire may quench it yea God hath given leave to Israel to defend themselves 43. But he that causeth and beginneth a warre he is the Devills Officer for all warres are driven on by the Anger of God wherein the Devill dwelleth God hath not been the Authour of warres for he created us in Love that wee should dwell together in Paradise in friendly Love as loving children but the Devill grutched us that and led us into the spirit of this world which hath awakened all warres and mischiefe in the Anger of God so that wee hate and murther our selves 44. Seeing then wee are thus begirt with Enemies in this valley of Misery so that wee grow among thornes and thistles therefore wee ought to watch for wee must watch also over the Enemy which wee carry in our Boosom viz. our minde and thoughts for that is the worst Enemy also the Devill hath his l Or Fort of Prey Den of Thee-very therein and there is required great labour and toyle to cast out that Devill he slips many times into our Minde and leadeth us on in smooth delightfull hypocriticall wayes so that wee suppose wee are in God and that our wayes are Right there wee should constantly have our Touch-stone with us which is the Blessed Love towards God and Man wee should not take pleasure in our selves but wee should be of such a Conversation that God and Man may take pleasure in us for our vertue selfe-seeking must be quenched and true Resignation and selfe-deniall must grow and flourish 45. And when wee thus converse in the Love and the Righteousnesse of God and in the Obedience of Faith then wee put on Christ who setteth the faire orient Crowne of Pearles upon us viz. the Crowne the Mysterium Magnum he crowneth us with his wisdome so that wee know his Wonders which wee were blinde in before as it hath happened to this Hand which before the time of the Tenth Number when it was yet in the unite was as simple in the Mystery as the meanest of all But as the Gold must be tryed in the Fire so also it happened to this hand Corruption and Putrefaction was not wanting every one would needs tread the simple childe under foote where was the first time that a Garland was set upon it O what great labour and toyle did the Devill take that he might fully it O how busie was he which when I think upon it I very much wonder and thanke God who hath preserved mee O how he bestirred himselfe that he might teare the Garland in pieces O how eagar was he with Antichrist in putting him on to persecute this hand that every one might abominate it But it happened to the Devill as about Christ when he so set on the Pharisaicall Antichrist that they Crucified Christ then thought the Devill he is gone now I shall be quiet enough and not be troubled with his Doctrine which destroyed my Kingdome so also heere but he thereby awaked the first storme Christ stormed his Hell and tooke him captive in the Anger and so his Den of Robbery was first opened by this hand which he shall never be able to shut up againe but it shall stand open till his judgement this wee write for an Example to the Reader that he may know what he must
Extra without beyond Nature in another Principle 146. It is nothing but a Light flaming Powerfull Majesty and it hath its owne Spirit which bringeth the sinking through Death and which sinking out of the Anguish through Death maketh the sprouting forth through the Death 147. a The Spirit It is free in it selfe both from the fire and from the Light and it is not held or captivated by either of them both no more then the Fire detaineth the Aire It proceedeth from the Light from the power of the Light and openeth all whatsoever is either in the source of the Fire or in the source of the Light 148. Yet it hath no feeling of the Fire in it but it is a blower up of the fire of Light a producer of the Essences of Love in the desiring Power and an Opener of the Essences of Love 149. And that we might be understood speaking of the Essences of Love as of another Fire let it be observed behold when the light is so brought forth through the wrathfulnesse that one fire goeth forth through the other then the fire of Light desireth the wrathfulnesse no more for it is dead to the wrathfulnesse and it is a peculiar Fire in it selfe and it sendeth forth its life out of it selfe which is a sprouting for it is both desiring and attracting whence Essences proceed and it hath all formes in it as the fire-life hath also such a rising 150. And yet the Essences are borne out of the b Or Vertue power of the Light and when they fully taste one another there is a meere Desire and satiety and yet there is nothing that the Desire of Love can draw into it selfe but it attracteth it selfe into it selfe and maketh it selfe pregnant with the Power of the Majesty so that this Will becometh satiate and yet it is nothing but this Power which is an Image of the Wonders It is a similitude of the Birth and it is the power it selfe it is the Essence of the Spirit from whence the Spirit hath its food it goeth forth from the Image and c Moveth waveth floateth as the Aire in this world doth 151. Now the Spirit finding nothing like d Without it selfe it selfe and so not finding it selfe but in the Power therefore it is desiring for it dwelleth in the Ground of the Power and yet is not the Power it selfe therefore its desiring maketh a similitude of it selfe 152. For a desiring is a seeking and the figure of the seeking is in the seeking the figure maketh the Seeking manifest Thus the Spirit also dwelleth in its owne Figure in the Power and in the Light of the Majesty and e Viz. The Desiring it is an Image according to the property of the Spirit 153. The Spirit is not the Image but the seeking and its desiring is the Image for it dwelleth in it selfe in its seeking and in its figure it is another Person then the figure of the Power and according to this Essence God is said to be Threefold in Persons 154. But that we may open your Eyes wide that you may see the whole ground of the Deity for now it both shall and must be made manifest you must looke upon the Great wonders which we lost by going forth from Paradise where now we must labour in the sixe working dayes of this world Therefore consider now what and where we are and you shall here finde such a thing as was hidden even to Nature 155. Behold when you will speake of the Trinity then looke upon the fist Number upon the A upon the Eternall beginning which is the Father and then look upon the O in the middle viz. the Sonne and then looke upon the V which is the proceeding of the Holy Ghost which in hâ—â—selfe goeth with the sinking through the sharpe wrathfulnesse into the second Principle which hath E and goeth forth through the power as a light flaming flash which hath I. A. O. V. E. I. I. E. O. V. A. 156. Now put thereto the swift going of the flaming flash that is T the omnipotence of the Eternall GoTtes God whicâ— consumeth in the wrathfulnesse as a flash but in the * LIebe Love in the I as an exceeding loving God Exalteth thorough pierceth and powerfully Exulteth Now if you put the L thereinto then you have the Matter of the Divine Essence in the power it is an Angel and in the out-birth out of the Centre it is g GoLT Gold 157. The World is Covetous and Ambitious especially those that will be counted Masters of Arts and say they know Gold and are blind people why doe you not then seeke it perhaps thou wilt aske how should ye seeke it Goe with the outward life into Death there the outward life must die and in the anguish yeild it selfe up into the Number of the Crowne viz. into the number 1000. and there the End is and the Death ariseth to a glorious life with a new faire body you need afford nothing to it but the soule which will then bring forth much fruit and then thou hast an Angel which is free from the wrathfulnesse for it is wholly pure seeke it and you shall finde it 158. Yet perhaps thou supposest thou shalt finde it as thou art h That is in the wisedome of Reason in the Old Adam in the Ihood and selfehood of the outward man in thine old Cloathes No Sir we will teach you another A B C learne that first then seeke it if you please if not let it alone For the O is much nobler then the L. 159. Behold now the A viz. the beginning of the Eye together with the V which is the marke of the Spirit and goe through the Middle of the i Or Eye O and so you will make a stroake or line through the O thus * Viz. two Principles 🜕 160. Now part the two principles one from another seeing they part themselves and set them one to the other with its halfe O like a Rainbow thus for so they stand in the figure and set the wrath at the left and the light at the Right hand for it cannot be pourtrayed otherwise but it is one Globe 161. And take the Spirit which is borne in the Fire and goe therewith out of the wrath in the sinking through Death into the other halfe Eye viz. into the second Principle and you shall see this Figure The figure following belongeth to this place 〈…〉 The Philosophique Globe or Eye of the wonders of Eternity or Looking-Glass of wisdom Law Gospell Selfe Resignation The Exposition of the Philosophick GLOBE or EYE of both the Threefold * Or semicircles Circles which signifie especially the two Eternall Principles The k Third Principle Third being also cleerely understood therein and how it must be understood 162. THose Cîrcles should be like Round Globes through whîch a Crosse should goe for it is the Eye of Eternity which cannot be
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 Mysterâ—e for the Judgement of God where he shall be tryed in the â—ire 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 â—agick 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 number 31. 196. But the soule which in the Time of this Life did turne again and did yield it â—elfe up with its will into the Death of Christ at the line of the Crosse N. 27. that soule is then sunk downe from its proud and x Or evill wicked workes and become free in that same will and is entred into the Death of Christ and sprouteth forth with the Spirit of its will N. 28. in the Divine power from The Death of Christ through the second Principle where the Spirit of the Will viz. the Image y Or reacheth obtaineth the Divine Light againe N. 29. and the z Or Spirit Image N. 30. standeth againe in the Divine Man N. 31. Image number 3â— God number 33. 197. For â—hen the Spirit of the Will entreth into Death at the Crosse then it putteth on the Divine Essentiality that is Christs flesh into it selfe againe and bringeth it with it selfe into the Light world where the Divine life springeth forth againe in the Holy Body and the Image is free againe as here N. 32. is to be seene and it dwelleth in God N. 33. and eateth of Gods word or Essence For the Image here is b Or beyond without Nature in the Liberty but thie Humanity is in Nature as it is here set downe 198. But for those soules which abide in their proud covetous workes in the Anguish N. 26. they abide indeed in the Magick Fire of Anguish and their workes are fuell for that fire 199. But if the Spirit of the Will at length yet doe incline it selfe towards the death of Christ and yet is hard bound to the wrath then it hangeth as it were by a thread to the death of Christ The ninth Number number 34. 200. This soule must needs burne thus a while till the Spirit of the Will can enter into the Death of Christ and till its Sydereall fuell be burnt up when the Earthly body dieth the Image must be c Or washed scoured or purged * Or washed scoured or purged bathed which this present too wise world scorneth but shall be forced to trie it in Death where that little Sparke which did hang but as by a thred must enwrap it self quite into the Death of Christ for it hath lost both body and Essence and remaineth naked without Divine d Or substance Essence or body in Gods Mercy in the Divine Tincture viz. in the ninth number N. 34. and waiteth for the last Judgement wherein God will restore in the Tincture all that which Adam lost But the workes which it hath done here will not passe through the fire but the Darke Magick fire hath swallowed them up into its Mysterie in the Darke world let this be told thee O Man Soules Eternall Habitation number 35. 201. After the ninth Number standeth the soules Eternall Habitation noted with the N. 35. which signifieth that these escaped soules are yet in God in the Angelicall world but without their workes and they cannot so highly attaine the Glance of the Majesty as those which e Or here in this life have clothed themselves with the power of God The word Habitation entreth into the Liberty without Nature as also above it the word Image doth For the soule must stand in Nature but the habitation of the Image is without Nature in the Divine Liberty Angelicall World number 36. 202. Bevond the word Habitation standeth Angelicall world N. 36. signifying the whole f Or place Court of Angels or g Thrones or Principalities Princely Thrones in the Liberty of the Divine Majesty whereas their root is in Nature but is not h Or acknowledged felt Proud Devill number 37. Will of the Devill Lucifer number 38. 203. At the left hand in the upper space N. 37. standeth proud Devill with two i Or Legs lines one reaching to be upon the Character Q N. 4. and the other reaching up above the Great Mysterie of the Ternary where standeth Will of the Devill Lucifer N. 38. Here the Devills fall is to be considered 204. He hath driven his proud will from the line of the Crosse upwards and would domineere over the Mystery of the Divine wisdome by k Or reason or in Wit craft and fury cunning subtilty and wrath in the power of Fire and l Or inflame kindle the Mysterie of the Ternary that he might be Lord as indeed he did kindle the Essence in the Mysterie where from Earth and stones proceed and would faine have flowen out above the Mystery of the Ternarie N. 38. as still at this very day he desireth to flie out above the highest Thrones of Angels Abysse of the Darke world number 39. Eternall Hell of Devills number 40. 205. And
in the Flesh b Must be taken to be is in respect of the soule For the Tincture is higher and giveth the Ens of the Spirit wherein the Light-fire is understood Humanity Flesh number 48. 219. Under the words Pure Element on the upper c Or stroake line of the Crosse number 27. Death standeth and the Word beginneth at the left Circle and goeâ—h through the Crosse and through the first Circle at the Right hand There looke upon both the outward Circles that at the left and that at the righâ— above and below and then thou shalt quickly finde what the d Or Jurisdidiction Right of Death is and that it is the dying source in the Magick fire and holdeth the Essentiality captive in it selfe as at the left hand below number 8. and at the right number 48. may be seene and then above at this Circle number 44. and at the left above number 5. is seene that the spirituall life goeth and sprouteth forth through Death and possesseth the highest Circle For whatsoever will attaine the Divine life must goe through the dying Magick Fire and subsist therein as the Heart on the Crosse must subsist in the e Or Divine fire Fire of God 220. Moreover we must know that in Adam we have turned our selves away from the Crosse and are above the Crosse with our lust and Desire number 23. and gone with our will into f Or owne Regiment a selfe Government and now Death hath captivated us in it selfe we must therefore sinke downe from Death upon the Crosse upon the line of Christ into the Heart againe and be borne anew in the Heart or else Death retaineth us captive For Death standeth now upon the line of the Crosse but at the Judgement it shall be given to the Darke world For our wil must now enter into Rest through the Death on the Crosse but the outward Crosse shall be done away and then death shall be made a scorne 221. Thirdly it signifieth that the life of God in Christ made death a g A shâ—w spectacle upon the Crosse when death was destroyed on the Crosse h Or In. by the Dying of Christ where life grew up through death and the Heart yielded it selfe into the Middle viz. into the Centre as a Conquerour of Death Paradise number 49. 222. Under the Heart number 49. standeth Paradise the word beginneth at the outward Circle on the left hand where above number 5. is the Spirit of the Great Mysterie of the Abysse of Eternity viz. V. and below at the same Circle number 8. Essence is written and it goeth through the Crosse and at the right hand through all the three Circles and into the Liberty which signifieth the i Or Place Station of Paradise It ariseth in the Mysterie of Eternity and groweth up through the outward world and also through the Light world hidden in the outward world and manifest in the second Principle in the Light world and therefore that word goeth through all the Three Circles signifying the Originall of the humane body Divine * Or substantiality Essentiality number 50. 223. For in this Place out of this Essentiality was Adams Body understand the outward Body created according to the third Principle and the Inward body understand the body of the Image out of the heavenly part in the Light world out of the Divine Essentiality as it is set downe at the right hand neere Paradise number 50. Christs Flesh number 51. 52. 224. That Divine Essence understand Essence not Spirit is inclosed in the wisdome of God and the Heavenly Tincture is in it For this Essence brought Gods word which became Man k Into in Mary into her Essentiality viz. in the body of the Image which was inclosed in Death and in l Viz. the Essentiality Or substantiality it God and Man became one person For this flesh is Christs flesh according to the Heavenly Part therefore after Essentiality standeth Christs Flesh number 51. 52. 225. Christ had such flesh in the Inward Man as Adam had before Eve was taken out of him when he stood in the Divine Image in Purity and therefore none can enter into Paradise except they obtaine that flesh againe that Adam had before the fall and Christ in his Incarnation Therefore we must all be n Regenerated borne anew out of the Heart upon the Crosse and put on Christ Mysterie number 53. 226. Under the word Paradise number 53. standeth o Mysterium Mysterie and the word ariseth at the left hand in the second Circle where above at the same Circle number 4. the Character O standeth and below Principle and Fire number 7. and it goeth to the right hand through the Crosse and through the first Circle at the right hand This rightly sheweth mans creation according to the body 227. For the body is a mysterie taken out of the Inward and outward world from above and beneath understand out of the Matrix of the Earth this is the Matrix of the Earth out of this p Principium Principle q The Earth it is created and we see that it was created out of the Inward and outward r Or substance Essence that is out of the Darke and Light world and is mixed with Evill that is with wrath and also with Good Wonder number 54. Angel number 55. Spirit number 56. 228. But Man was created out of the Mysterie an Image and similitude of God for Å¿ Or a wonder of God a Divine Wonder Therefore at the right hand number 54. there standeth Wonder for he was a wonder of all Essences a Lord of all Essences taken out of all Essences and he was an Angel in the Inward Image as next the word Wonder there standeth Angel in the Liberty number 55. for his spirit dwelt in the Liberty of God that is in the Majesty as after the word Angel there standeth Spirit number 56. which signifieth every true Man viz. the first before the Fall and the second in Christ into whom he must enter againe or else he remaineth separated from God Foure Elements number 57. 229. Under the word Mysterie there standeth at number 57. Foure Elements which arise at the outward Circle on the left hand and goe to the right hand through the Crosse and through two Circles which signifieth the outward world which ariseth as an t Or Out-birth Effluence out of the inward Essence of the outward Circle and bringeth its wonders into the Mysterie first into the second Principle into the first two Circles for it should not goe with its Essence through the third Circle at the right hand into the Liberty but in the Principle passe into the Mysterie and be u Or Refined or purified tryed in the Principle viz. in the Fire for there is the limit of Separation The Soules Joy * In the Holy Ternary or Trinity in Ternario Sancto number 58. 230. Above at
live with the Children this we tell thee in good earnest there is no other Remedy thy Anger is thy fire which will destroy thy selfe 21. Or dost thou thinke that we are blinde if we did see nothing we would still be silent what pleasure would a lye be to God yea we should be found in the Turba which searcheth through all humane Essences and workes or doe wee this piece of service for Wages is it our e Or trade living why doe we not minde our bread onely according to outward Reason But seeing it is our Day-labour wee must doe what the Father will for we must give an account thereof at the evening this we speak seriously and in good earnest 23. Thus you may well understand the Contrariety of flesh and Spirit and finde very well that two Spirits are in one another one striving against the other for one desireth God the other desireth bread and both are profitable and good 24. But thou childe of Man let this be spoken to thee lead thy life circumspectly and let the Spirit of thy soule be Master and then thou wilt have fought here a good fight for this time is but short 25. We all stand hene in the field and grow let every one have a care what fruit he beareth for at the end of the Harvest every worke shall be put into its owne Granary 26. It is better to labour a little while with toyle and care in the vineyard and to waite for the great wages and Refreshment then to be a King here for a little time and afterwards to be a Lyon a Wolfe a Dog a Cat a Toad Serpent or worme in f Or shape figure 27. O Childe of Man thinke upon this he yet warned wee speake very seriously out of a wonderfull Eye ye shall very shortly finde it by experience there is yet a little time for the beginning hath already found the end this is a little Rose out of the Beginning see yet and put covetousnesse out of your g Or sight Eyes or else you shall waile and lament and none will pitty you for what a man soweth that he must also reape what will Pomp and Honour availe when it leaveth you 28. Here you are very Potent but afterwards you shall be impotent ye are Gods and yet ye runne on headlong to the Devil take pity on your owne Life and on your faire heavenly Image 29. Pray be the Children of God and be not Devills Let not the Hypocrites keepe you back by their h Or Example flattery they doe it for their bellies for their honours and for monies sake they are the servants of the Great Babell 30. Examine your selves aske your Conscience whether it be in God that will blame you and bid you drive the Hypocrites from you and seeke the cleere countenance of God and looke not through i Or Spectacles a Glasse 31. God is even before you he is in you confesse to him come to him with the lost Sonne there is no other can take the Tuâ—ba from you you cannot enter but through Death into the other world â—â—â—ther your Hypocrites can never come otherwise there is no forgivenesse of sinne And though you should give All to your Hypocrites yet then you would be as much captivated in the Turba as you were before 32. It is no such matter as that one should stand ready and take away the Turba from you when you give k God faire words him good words no no it is a Magicall thing you must be borne againe as Christ saith or else you cannot come to God doe what you will All Hypocrisie is deceipt 33. If you would serve God you must doe it in the New man the Earthly Adam can doe him no acceptable service let him sing roare call confesse pray crye and doe what ever he will all is but fighting with a shadow the will must be in it the Heart must wholly Resigne it selfe up into it else it is but a fained babble and a fable of Antichrists wherewith the whole Earth is filled 34. The will is greater and more Powerfull then much loud crie It is able to destroy the Turba and to enter into the Image of God it hath power to be the childe of God it can throw downe Mountaines and raise the Dead if it be borne in God and if the Holy Ghost give it leave 35. For a man must walke in Obedience in great humility and onely cast his will into Gods will that God may be both the will and the Deed in him This is the way to salvation and to the Kingdome of Heaven and no other let the Pope or Doctors preach otherwise all is but lyes and meere Hypocriticall jugling The eighteenth Question How doth the Soule depart from the Body at the Death of a Man 1. HEre we would have the world bidden for a Guest especially Babell the Whore and see whether l A childe of Grace can be found in her she can be made a true child for Death is a terrible Host he casteth the proud Rider and his Horse to the ground 2. My beloved friend this is a very m Or deepe hard Question and needeth the Eyes of all the three Principles to see it well they need not dye that would enter in and behold this they must be poyson to Death and a pestilence to Hell they must take Death captive if they will see it no mans understanding can otherwise finde it out except he come into death himselfe and then he will feele indeed what Death is he shall surely taste what it is when one Principle viz. the life perisheth 3. You understood before that all n Things or substances Essences are o See the Book of the small six Points Point 5. ver 65. Magicall and that one is alwayes the p Or Resemblance Glasse of the other and that in this Glasse the Desire of the first Glasse is opened and commeth to be an Essence and then also that the Turba is in every Essence which destroyeth all till it commeth to the first Essence and that is alone and hath no Destroyer 4. For there is nothing more it cannot be broken it is in it self and without it selfe and goeth whither soever it will and thus it is all over in one onely place for it is in the Abysse where there is no place of Rest it must onely rest in it selfe 5. Now if all Essences have proceeded from one then the beginning is also in the last Essence for the last is q Or retired gone back into the first and seeketh the first and findeth it in it selfe and when it findeth the first it letteth all the other goe and dwelleth in the Limit and there it can be without r Or paine source 6. For there is nothing that maketh it a Å¿ Or dieth or falleth away source It is it selfe the matter of the first Essence and although it be somewhat
abominations every one hath his owne Hell there is nothing but his owne poyson that apprehendeth him 26. The foure Formes of the Originall of Nature are the common plague which every one feeleth according to his owne Turba but one farre otherwise then another the Covetous hath cold the Angry Fire the envious bitternesse the proud an high aspiring and yet an Eternall sinking and falling into the Abysse the x Or blasphemer scorner swalloweth downe the Turba of those abominations which he here belched forth the false slandering heart hath the fourth forme viz. the great y Or Aking Anguish 27. For the Turba standeth in the Circle of the Fire viz. in the heart of the soule and false speaking lying and z Idle words unfaithfulnesse or jeering untruthes are an abomination and gnawing and make it curse it selfe 28. A Potentate who hath oppressed the poore and consumed his a Or labour sweat in Pride he rideth in the curses of the poore in the height of Fire for all the b Or miseries necessities of the poore stick in him 29. He hath no Rest his pride alwayes climbeth up he behaveth himselfe just as he did here he continually seeketh and yet wanteth all things what he had too much of that he hath too little of there he continually desireth to devoure his owne Essence but he hath none for he is Magicall 30. He hath lost his c Or right true Image he hath the Image as it were of a proud prancing Horse or of what else he hath been delighted with whatsoever he tooke with him in his will that is his Image where his Heart is there is his treasure also and that to Eternity 31. But hearken friend what the last Judgement will bring with it then all things shall passe through the Fire and the floare shall be swept cleane and every one shall have his owne place at this the very Devils themselves doe tremble The nineteenth Question How is the Soule Mortall and how immortall 1. A Thing which hath an Eternall beginning hath also an Eternall End and so hath the Essence of the soule 2. As concerning the Image which God created and which hath a Temporall beginning that is borne out of the Eternall and is placed in the Eternall Essence without d Or paine or working property or Nature source 3. And where there is no e source there is also no Death and though there be a source as there is a source in Heaven yet it is but in one onely will and that hath its foundation in the Eternity and as nothing is there that can finde it so there is nothing that can get into it 4. But where there is one will onely as in God who is All in All there is nothing that can finde the will there is no Turba there for the will desireth nothing but it selfe onely and its twigs which all stand in one tree in one Essence the Tree is its owne beginning and its owne End 5. The soule is come out of the Mouth of God and when the body dyeth it goeth againe into the Mouth of God It is the Essence in the Word and the Deed in the Will 6. Now who will condemne that which he hath in his owne body now the soule is in the Divine body it is hidden in God from all evill and who can finde it none but the Spirit of God and one soule another also the Communion of Angels 7. But the wicked soules have lost their Image in the Limit for f it is entred into a Limit and that Limit is the End of the Image the Turba destroyeth the first Image and attracteth the g Or workes Essences of the will for an Image and this is also immortall for the Eternall Nature dyeth not because it had no beginning 8. If the Eternall Nature in the fire of Anger should die then also Gods Majesty would be extinguished and the Eternall something would againe become an Eternall Nothing and that cannot be but whatsoever is from Eternity that continueth Eternally 9. The false soule cannot awaken any other source but that onely which stood from Eternity in the Eye of Anger viz. in the Center of Nature 10. All things have been from Eternity but essentially in the Essence not in the Substance of the essence not substantiall Spirits but Spirits h Figurales Spiritus in figure without Corporality they have beene from Eternity as in a Magia one hath swallowed up the other in the Magia 11. And a third is come out of these two according to the forme of these two there hath been a wrestling from Eternity and a figured substance the Creation hath placed all in the Wonders so that now in Eternity all things stand thus in the Eternall Magia in the Wonders 12. Note the condition of the wicked soules of such Infants as die in their Mothers wombe and in innocence before they commit sinne actually Now if the wicked soules had brought no substance into their wills then they should have no paine there would be no feeling but Magia but the substance is an Image and that is in the Turba and so there is a source that may be felt 13. There is a dying and yet no dying but a will of dying viz. an anguish in that substance which was brought into the will 14. And this is caused by the Longing that all things have after God and yet are not able to reach him which causeth anguish and sorrow for the wickednesse they have let into them when the soule continually thinketh hadst thou not done this or that then thou mightest have attained the Grace of God and the i evill substance causeth the Eternall Despaire 15. And thus we say no soule is mortall whether it be in God or in Hell and its substance remaineth for ever to Gods Wonders The twentieth Question How doth the Soule returne to God againe 1. THis hath been already sufficiently cleared that it was i Or breathed spoken out of the Mouth of God and created by the Holy Ghost in the Image of God 2. Now if it so continue then when it leaveth this Earthly Life it it is already in the Mouth of God for it is in the Divine Body no k Evill paine or hurt can come at it Source can touch it The one and twentieth Question Whether goeth the Soule when it departeth from the body be it saved or not saved 1. HE that rightly understandeth the three Principles need not aske this Question for the soule departeth not out at the Mouth for it did not come in at the Mouth but it onely leaveth the Earthly Life the Turba snatcheth away the Earthly Life and then the soule remaineth in its owne Principle 2. For the body retaineth it not no wood no stone can l comprehend inclose keepe or withold it retaine it it is thinner then the Aire and if it have the Divine Body then it goeth strait as a Conquerour
man in Abrahams seed so also he would be borne anew in the Children of the faithfull and blesse them 3. Now this is the Holy Christian Church borne in Christ and that is the bosome of Abraham for we are All one Body in Christ and the Promise was made to Abraham He is the Patriarch we are all borne in the same Promise we meane by the New Birth in Christ and are in the same bosome which receiveth us 4. And when by earnest Repentance we enter into the Promise of Abraham then we goe into the bosome of Abraham viz. z Into the Promise that is made to us by the Trinity into our Promise and Christ is borne in us in the bosome of Faith this is the fulfilling of the Promise 5. And thus in Humility we are with Lazarus in the bosome of Abraham for Christ is Abraham Christ was promised to Abraham and now he hath him and wee also and so we come into Abrahams bosome and are his Children in the Promise and Christ is the fulfilling of it and we in the fulfilling are in the bosome of Abraham and are the seed of Abraham by Faith and Spirit 6. Heare O ye blinde Jewes open your Eyes what was meant by Abrahams Circumcision nothing else but that sinne should be drowned in the bloud and death of Christ who shed his bloud for the Children of the Faith of Abraham and so we be regenerated in this bloud as in a heavenly Tincture 7. Abraham and his Children drowned sinne in their bloud by Faith in Christ who should become Man in their bloud and now it is fulfilled and therefore God hath set the seale of Faith a That is in the Essence or in the water in the substance and now we must be and are Regenerated in the true bloud of Christ 8. The bloud of Christ taketh away the Turba wholly from us and so we viz. the New Man out of the Old Adam b Or arise stand up in Christs bloud and beare Christs Image Christs flesh and bloud in us in our Image if we be Children of Abraham and not Ismaels 9. For to Isaack belong the Goods of the Image of the body of Christ the Circumcision is Ismaels for he is conversant about workes but the Goods are Isaacks yet Ismaell shall dwell in Isaacks Tents at last for Japhet shall dwell in the Tents of Sem but the Kingdome belongeth to Sem. 10. We have the goods of Isaack not by the merit of workes but from Grace from the Love of God wee cannot attaine them by workes but in Faith in the Will in the Deed and in entring into the promised Inheritance 11. He that entreth into an Inheritance that is not his owne by right of Nature he entreth into it by the favour of the c Or Giver Donor why is a servant in the house angry that his Lord is so bountifull to give a stranger the Dominion 12. Wee were strangers and must worke in his house yet the Lord did promise us in Paradise that he would againe freely out of Grace give us his Kingdome He rejected Caines offering but he gave the Kingdome of grace to Abell for Abell sought it in the Spirit and Caine in the worke 13. Thus you understand that Gods Kingdome is Magicall for the earnest will attaineth it and not the Will in the d Or worke Essence for that will remaineth in the Essence but he that is at liberty he findeth Eternity and the Kingdome of Grace therein and the Promise also together with the Essence and so the worke dwelleth in the Will and is the wills houshold servant 14. Thus you understand if you have your fight all the Old Testament this is the onely ground though comprised but in brief If we write upon Moses you shall finde it wholly there and thus we have shewen you the true ground of the bosome of Abraham and of the true Christian Religion 15. He that teacheth otherwise is of Babell beware of him he hath not Christs Spirit but he is Ismaell and seeketh but in his owne conceit 16. O! thou deare Christendome doe but open thine Eyes or else it will no more shine so cleerely upon thee goe yet to Lazarus in the bosome of Abraham The six and twentieth Question Whether doe the Soules of the Dead take care about Men Children friends and goods And whether doe they know see allow or disallow their purposes and endeavours 1. MY beloved friend this Question is beyond the reach of all humane Reason and knowledge according to outward Reason But seeing we are Abrahams Children we have also Abrahams Spirit in Christ and as Abraham looked back upon the Promise in Paradise and then also forward unto the fulfilling of the Promise so that he saw in the whole Body of Christ what was yet to be brought to passe in the e Or the time between both the beginning and the End middle and saw Christ a farre off so also we 2. Now seeing you doe so vehemently long after the great Mysteries and seeke them with so earnest a Desire yet giving God the glory accounting your selfe unworthy in your high Art and so humble your selfe before God therefore God giveth you them by so meane and poore an Instrument who esteemeth himselfe much more unworthy of them but yet would not willingly strive against his will and so you are the cause that this hand findeth and attaineth them 3. For this hand knew nothing of the Mysterie It sought onely for the Faith of Abraham but the understanding of Abraham was also given unto it which you have caused by your seeking 4. Now have a care that you also obtaine the Spirit of Abraham which hath written in the knowledge of this hand wee will impart it to you as a brother for wee are not your Lord in this hidden thing but your servant 5. Know us aright we are Lazarus and you may be accounted Abraham in comparison of us you have laboured much more then we but we are fallen into your Harvest nor of merit but by the Grace of the Giver least any tongue should boast in the sight of God and say this hath my understanding done 6. You propound a deep Question f Viz. in his outward Reason or in the Old Adam I understand it not for if I should understand it then I should dwell in the separated soule and must have the very same spirit and knowledge of that soule 7. But now seeing we are one body in Christ we have all of us Christs Spitit therefore in Christ we all see out of one Spirit and have one knowledge for he is become man in us and all holy soules are our fellow-members all begotten out of one and we all have one will in Christ in the true bosome of Abraham 8. And now we have obtained strength to reveale this hidden thing to you in Christ for our soules seeth in their soule not as if they came to us but we goe