and Jupiter as also Mars by reason of their great Orb cirâ—…umference cannot do it because they stand so high above and far distant from the Sun. The other Planets are peculiar Bodies of their own which have a Corporeal Propriety of themselves and are not bound to any fixed place but only to their Circles Orb or Sphere wherein they run their Course but the Sun is not such a Body but is only a place or Locality kindled by the Light of God. Understand the place where the Sun is is such a place as you may chuse or suppose any where above the Earth And if God should kindle the Light by the Heat then the whole World would be such a meer Sun for the same Power where the Sun standeth is every where all over and before the time of Wrath it was every where all over the place of this World as light as the Sun is now buâ—… not so intolerable For that Heat was not so great as in the Sun and therefore the Light also was very meek So that man should not dare to say that the Sun is an open Gate of the Lâ—…ght of God but is as the light in a man's Eye whereas also the place of the Eye belongs to the Body but the Light is distinct from the Body The Stars are 〈◊〉 Powers of the seven Spirits of God for when the 〈◊〉 of God was kindled by the Devil in this world then the â—…ole House of this world in Nature or the outermost Birth or Geniture was as it were benumed or chilled in Death from whence the Earth and Stones came to be The Stars are arisen or proceeded out of the kindled House of God's wrath for the whole House is â—…enumed in Death as the Earth is whence the Stars also subsist in Wrath and Love. Before the times of the created Heavens â—…he Stars and Elements and 〈◊〉 the creation of Angels there was no such Wraâ—…h of God no Death no Devil no Earth nor Stones neither any Stars but the Deiâ—…y generated it self very meekly and lovingly and formed â—…gured and framed it self in Ideas Shapes and Images which were incorporated 〈◊〉 to the qualifying or fountain Spirits in the generating Of the Earth c. THe Earth is come from the corrupt Saliter of the outermost Birth or Geniture For on the first Day God drove together or compacted the corrupt Saliter which came to be so in the kindling of â—…he Wrath. In this driving 〈◊〉 or compaction of the corrupt wrath Sâ—…liter was King Lucâ—…r also as an impotent Prinâ—…e together with â—…is Aâ—…ls driven into the hole of the WrathSaliter into that place where the outward half dead Comprehensibility is generated which is the place or space in upon above the Earth up to the nature Goddess the Moon So far reacheth their extent now â—…ill the last Day and then they will get a House in 〈◊〉 〈◊〉 where the Earth now is and 〈◊〉 that is in the 〈◊〉 Birth in the Darkness and this will be called the â—…urning Hâ—…ll For Nature wâ—… very 〈◊〉 and thin or transparent and all stood meerly in Power and was in a very pleasant hoâ—… temper But as soon as 〈◊〉 Fight began in Nature with 〈◊〉 proud Devil Nature got a two-fold Source and the outer most Birth or Geniture in Nature was kindled in the wraâ—… Fire which is called the Wrath of God or the Burning Helâ—… But Now when this was done the Deep became clear anâ—… with the hiddâ—…n or concealed Heaven thâ—… Light was seperate from the Darkness and the Globe of the Earth in the greaâ—… Wheel of Nature was roled or turned once about and thâ—… pâ—…ssed the time of one Revolution or of one Day In the duration of the second Day began the sharp 〈◊〉 tion and the incomprehensible 〈◊〉 between the Wraâ—…h anâ—… the Love or Light was made And so King Lucifer sirmly strongly or fast bolted up into the House of Darkness and waâ—… reserved to the final Judgment And so also the Water of Life was separated from the Water of Death yet in that manner as that they hang to gether in this time of the World as Body and Soul and 〈◊〉 neither of them comprehend the other the Firmament is thâ—…â—…liff or gulf between Time and Eternity But that God calleth it Heaven and maketh a division of the Waters gives us to understand that Heaven is in the world and the world is not in Heaven the VVater above the Firmament is in Heaven and the VVater under the Firmament is the external material Water the palpable water is Death and the impalpable is the Life Moses saith God created Heaven and Earth and all Creatures in six days and rested on the seventh yet God needed no Rest for he hath wrought from Eternitâ—… and he is a meer working Power and Virtue the understanding liâ—…th â—…idden in those Words could not 〈◊〉 â—…ve made all his Works in one day Neither can we properly say there was any Day before the Sun was for in the Deep there is but one day in all Therefore the meaning lieth hidden 〈◊〉 understandeth by each days workings the manifestation of the seven Properites for 〈◊〉 saith In the beginning God created Hâ—… and â—…arth This visible World is sprung from the spiritual World and is only an Effluence of the seven Properties for it proceedeth out of the six working Properties but in the seventh that is in Paradise it is in rest and that â—…s the eternal Sabboth of Rest wherein the divine â—…ower and Virtue resteth for the seventh day was the â—…rue Paradise understand it spiritually That is the Tincture of the divine Power and Virtue â—…hich is a temperament this piâ—…rced through Properties and wrought in the seventh that is in the substance of all the other Now it may be asked Why did not God bolt up the Devil instantly and then he had not done so much Mischief Answer This was Gods purpose and that must stand which is he would re-edifie out the corrupted Nature of the Earth or build again to himself an angeâ—…ical Host or Army viz. a true Body which should subsist eternally in God It was not God's intention at all to let the Devil have the whole â—…arth for an eternal dwelling-House but only the death and fierceness of the Earth which the Devil had brought into it Now if he should have instantly left it to the Devil for an eternal dwelling House then out of that place a new Body could not have been built Now what Sin had that space place or room committed against God that it should stand in eternal shame Sure none and therefore that was unequal to be so Also the purpose of God was to make a curious excellent Host or Army out of the Earth and all manner of Images Ideas and â—…orms for in and upon that all should spring and generate themselves a new as we see in Minerals Oars Stones Trees Herbs and Grass and all manner of Beasts after a heavenly
by this reach to the Inflamation for that Soul it self hath not yet committed Sin but it is a Spirit in the Source quite void of Self-desire it is like burning Brimstone like the Ignus â—…arui and cannot reach God but remain between Heaven and Hell in the Mystry until the Judgment of God which will at last put every thing a part in its own place Thus no Soul is born into the World without Sin be it begotten by holy or unholy Parents for it is conceived in the earthly Seed and bringeth the Turba of the Body with it which also hath begrit the Soul. And as 〈◊〉 Abiss and the anger of God and also the eaâ—…ly Liâ—… depend wholly on God the â—…ather and yeâ—… cannot comprehend and touch his Heart and Spirit so it is also with the Child in the Mother's womb if it be begotten by godly Parents then each Principle standeth in its own part When the Turba taketh the earthly Body then the Heaven taketh the Spirâ—…t and the Majesty filleth the Spirit and then the Soul is in God it is free from pain But while the Soul remaineth in the earthly Life it is not free because the earthly Spirit doth with its Imagination always bring its Abominations into it and the Spirit must be continually in Strife against the earthly Life How the outward Spirit is profitable to the Soul. ALthough the outward Spirit be beastial yet the inward understanding Spirit is able to keep in and tame the outward for it is Lord over it but he that suffereth the beastial Spirit to be lord he is a Beast and hath also a beastial Image in the inward Figure in the Tincture And he that letteth the Fire-Spirit viz. the Turba be lord he is an essential Devil in the inward Image Therefore he e it is necessary that the outward Spirit pour Water viz. Humility into the Fire that it may hold that strong Spirit captive and that seeing it will not be God's Image it may remain a Beast in the inward image Now the outward Spirit is very profitable to us for many Souls would perish if the beastial Spirit were not which holdeth the â—…ire captive and setteth before the Fire Spirit earthly beastial labour and joy wherein it may busie it self till it be able bâ—… the Wonders in the Imagination to discover somewhat of its noble Image that it may seek it self again â—…y â—…eloved Children who are born in â—…od It ll it you it was not for nothing that â—…od breathed the outward Spirit viz. the outward Life into Adam's Nostrils for great daâ—…ger did attend this Image God knew how it went with Lucifer and also what the great eternal Magick could do yea Adam mâ—…ght have been a Devil but the outward Glass hindred that for where Water is it quencheth the Fire Also many a Soul by its VVickedness would become Devil in a moment if the outward Life did not hinâ—…er it so that the Soul cannot wholly inflame it self How the Soul departs from the Body at the Death of a Mâ—…n THe Soul departeth not out of the Mouth for it did not come in at the Mouth but â—…t only leaveth the earthly Life the Turba snatcheth away the earthly Life and then the Soul remaineth in it own Principle â—…or the beginning viz. the Soul continueth iâ—… the limit and letteth the body perish there is no complaining about it neither doth the Soul desire it any more it mâ—…st go into its limit viz. into the wonders of that whâ—…ch it hath been for sickness unto death is nothing else but that the Turba hath enflamed it self and would destroy the Essence and this is also the cause that the Body dyeth the Turba thrusteth it self into the fire and so the outward life is extinguished And if the fire of the soul hath not the divine body in the spirit nor in the will in the desire then it is a dark fire which burneth in anguish and great horror for it hath nothing but the first four forms of nature in anguish For the Turba is the exceeding strong harshness and bitterness and the bitterness continually seeketh the fire and would evaporate it but the astrengency holds it captive so that it is only an horrible Anguish and continually turneth it self liâ—…e a wheel and imagineth but findeth nothing but it self it eateth it self and is its own substance It hath no other substance but that which the spirit of the Soul continually made in the outward life viz. Covetousness Pride Cursing Swearing Reviling Back-biting Murder Hatred Wrath Falshood this is its food for the Turba in the will taketh the substance with it its works follow it And although it hath done some good yet that is done only in a glistering shew and appearance from an ambitious mind Yot if it had comprehended any purity of Love in its will as many a one that is converted at last in his end then it thus sinketh into its self thorow the angâ—…sh For the humble spark falleth down through death into life and then the Source of the Soul endeth yet it is a small Twig budding forth into the Kingdom of God. 〈◊〉 cannot sufficiently be described what refining the Soul hath and how it is hindred and plagued by the Devil ere it can get this Spark into it self but this wise world will not believe this O that none might feel this by Experience and then we would gladly hold our peace The four Forms of the original of Nature are the common plague which every one feeleth according to his own Turba but one far otherwise then another the Covetous hath cold the Angry fire the Envions bitterness the Proud an high aspiring and yet an eternal sinking and falling into the Abiss the Scorner swalloweth down the Turba of those abominations which he here belched forth the false slandering Heart hath the forth form viz. the great Anguish Thus the condition of Hell is far otherwise then â—…abel teacheth the Devil is not at odds with his own Children they must all do his Will the anguish and horror of Hell plagueth every one of them sufficiently in their own Abominations every one hath his own Hell there is nothing but his own Poyson that apprâ—…th him Whither the Soul goeth when it departeth from the Body be it saved or not saved WHeresoever the Soul is it is in the Abissâ—… world where there is no end nor I mit though it should go a thousand Miles off yet it were then in the same place froâ—… whence it went for in God there is no limâ—…t near and afar off is all one it is as swift as a thought it is magical it 〈◊〉 in its Wonders they â—…re its House The Body retaineth it not no Wood no Stone can retain it it is thinner then the Air and if it have the divine Body then it goeth streight as a Conqueror through the Turba vâ—…z through the anger of God and quite through Death into God's Essence it remaineth in its Wonders and
Essences which it wroâ—…ght here it beholdeth the Majesty of God and the Angels face to face The heavenly Body of the Soul is from the pure Element whence thâ—… four Eleâ—…ts are brought forth and that giveth â—…lesh and the tincture giveth Blood But all in this world have not Christ's flesh in them hidden in the old Adam yea among very many not one but the regenerate who are departed from their own wâ—…ll into God's will in whom the noble Gram of Mustard-Seed is sown out of which a â—…ree is groâ—…n Most Souls depart from the Body â—…ithout Christ's body yet they hang as by a Thred and are at last in their â—…aith gotten into the will these Souls indeed are in the Image in the Spirit but not in the Flesh such as these wait for the last Day when the Image viz. the Body shall come forth out of the Grave out of the first Image for God will raise it up by the Voice of Christ. even that Image which Adam had in his Innocency But the earthly Body shall not touch it that must come before the Judgment in the Turba but after the 〈◊〉 of the Judgment the Turba shall swallow it up and the wonder of it shall only remain Understand these Souls that must wait till the last Day for their Bodies they remain with their Bod es in the still Rest till the last day without fâ—…ling any pain but in another Principle they have neither Darknâ—… nor Majesty in the Earth but are at Rest without pain in the eternal still liberty without touching the Body Yet they see their wonders but they effect nothing in them for they expâ—…ct â—…od and are 〈◊〉 humility â—…or they are sunk down through Death and are in another VVorld yet there is a great space between them and the holy Souls that are in Christs Flesh and Blood but not a Principle they are in one and the same Principle But a Spirit without a Body hath not that might which the Spirit iâ—… the Body hath thereâ—…ore they rest and are under the Alâ—… of God when the last Day shall come forth and eat of the Bread of God and put on the divine Body as is mentioned in the Revelations of John. But the Souls of the Wicked have another place viz. in the most innermost which is â—…lso the most uttermost of all Darkness they dare not go up and down they remain meerly with the Body in their Substance yet not in this world neither do they touch the Earth It hath indeed power enough over the Earth it can open it without Substance and Preceptibility But it hath not the outward Principle it hath not power enough over the outward Spirit yet it can for a time make Apparitions in the Syderial spirit as many appear again in the Austral spirit and seek Abstinence make many afraid with keeping a racket in Houses all which they do bâ—… the Austral spirit till that it be consumed and then their Tricks lie in the Darkness and they expect the last Judgment Thus there is a difference of places where Souls are according to that wherein the Soul is entred if it be holy and degenerate then it hath a Body which expecteth only the wonders of the Body at the last Day for at the Day of Judgment all Souls good and bad shall every one receive their Sentence and Reward And you must know that the Souls of the Wicked have no ease before the Day of Judgment their best ease and joy is when they climb up in the Will in their Works which they did here and continually desire to do them more still it grieveth them that they did not afflict the Honest more then they did their Will is just so as it was here they are Spirits of Pride like the Devil a covetous devouring Spirit when but the least thought of the last Day entreth them then fear and horror stirreth in them they rather 〈◊〉 that thought alone and recreate themselves in Haughtiness This is a great Wonder that an Angel should become such a furious Devil And so the power of God's anger cometh to be manifest in God for God hath manifested himself according to both Eyes in Love and Anger and it is left free to man he may go into which of them he will God throweth none into Wrath the Soul casteth it self into it But you must know that the Wrath hath set its Throat â—…ide open and draweth mightily and desireth to devour all for it the Covâ—…sness and the Pride insulting over Humiliâ—…y Aâ—…d so also Love and Humility have opened 〈◊〉 Mouâ—… and draw with all their Powers and would draw man into Love. into Heaven Now into which of these the Soul entreth in that it remaineth whether in Love or in Anger in that Tree it standeth and there is no delivâ—…nce in Eterâ—…y from thence VVhether menâ—… VVishes do profit them any thing or no THe Prayer and Wish of the Righteous pierceth into Heâ—…ven and not into Hell. No good wish entreth into Hell but if the wicked leave behind him much Falshood and Deceit so that the hellish Torment is wished to him in 〈◊〉 Grave such wishes come to the wicked Soul those wishes come to pass with them for that Soul must swallow down 〈◊〉 Abominâ—…ions which it committed here and that is its Food which the Living send after it But it is altogether unfit and doth not becoâ—…e the Children of God at all for thereby they sow into Hell into the Anger of God they had need beware lest they also reap that which they sow if they do not recall themselves and repent it will fall out no otherwise Furthermore we give you to understand according to our Gift that those Souls which as it were 〈◊〉 by a 〈◊〉 and but at last enter into Repentance and so compreâ—… the Kingdom of Heaven as it were by a Thred so that 〈◊〉 and faith are mixt are in such a condition that a hearty Prayer and Wish redoundeth to their profit and 〈◊〉 into the poor captive Soul into its Source if it be 〈◊〉 with all earnestness For it is neither in Hell nor in Heaven but in the Gate in the middle Source of the Principle where Fire and Light sever themselves and is held by its Turba that alwâ—… seeketh the Fire But then this small Twig which it hath conceived viz. the weak Faith deeply demerseth it self anâ—…â—…rnestly reacheth after the Mercy of God and yieldeth 〈◊〉 self patiently into the death of that sinking down and 〈◊〉 getteth out from the anguish and sinketh down from the paâ—… into the meekness of Heaven And although many a Soul â—…is held a sufficient while 〈◊〉 the Anger cannot devour that small Faith but must at 〈◊〉 let it go But I leave it to him to try what this is who 〈◊〉 fully per â—…ereth in Sin till his end and then first desireth 〈◊〉 be saved and then the Pope forsooth must save him 〈◊〉 shall find it by â—…oful experience
and Herbs All these stand in the Figure in the middle but quite void of such Essences and Life For no Beast cometh again but its Figure continueth in the Magia for it arose out of the eternal Glass so that now when the 〈◊〉 Glass breakesh it must remain in the eternal as a wonder to God's honour and glory forever more Here the Spirit of God will manifest himself forthwith in all the three Principles and stir up the center of Nature so that it shall burn in the â—…ire of anger for â—…ll both Heaven Earth and the â—…irmament shall be set on fire together and the Turba will 〈◊〉 up the earthly world in the â—…ire and restore it to that which it was before the Creation only the Wondâ—… remain st ll in two Princip es the third Principle doth vanish quite away all but the wonders And then the earthly Life and the earthly Body will fall away and the â—…ire will conâ—…me them and the glorious bright Paradisical body of the Righteous shall paâ—… through the Fire with its wonders which shall follow it and whatsoever is false shall remain in the â—…ire The Wicked also must go into the â—…ire and their earthly Life will also fall away and their monstroâ—… Image will appear in the Spirit according to the shape of all hideous abominable Beasts like the Devil And in that Hour also the wrathful 〈◊〉 of the darkness shall bring forth the Devils who shall then receive their wages and lodging at the hearing of which they tremble All the Dâ—…ad both good and evil shall arise every one in his two-fold Body and shall have the Soul witâ—… the Spirit in the Body one shall have the outward earthly â—…fe or Body and therein a beastial Image in the spirit of the Soul and in the inward Image he shall have the essentiality of the wrathful Anger another shall have the outward Body Châ—… image there in and the divine Spirit of Lovâ—… shall shine in the Spirit of his Soul which Body the word Fiat cloatheth again with the true and pure 〈◊〉 Image For the first Body which God created and Christ 〈◊〉 with his Blood that will bring the Wonders with it and enter again into Paradise and be cloathed with the Majesty of God and then the 〈◊〉 of God is with men For the noble Image was destroyed in Adam when 〈◊〉 Woman was taken out of him so that he retained â—…ly the â—…ture of the Fire and the woman had the â—…ture of the Spirit but now they return to them â—…holly again â—…or the woman shall receive the Tincture of the Fire 〈◊〉 that â—…he shall be as 〈◊〉 â—…as neither man nor woman but a Virgin full of Chastity without the memâ—…ers of man or woman And then they shall no more say Thou art my Husâ—…nd or thou art my Wiâ—…e but they are 〈◊〉 Indeed there shall some remaining tokens of the difference be in the divine Magical wonders but none will regard that for they are all of them meâ—…ly the Children of 〈◊〉 livâ—…ng the Life of Children in the delighting sport of Love. All the Words which the Mouth hath spoken which the Air hath received these the Air shall bring again forth for it is the Glass of the eternal Spirit the Spirit seeth them in the Glass And so man shall be judged according to his Heart Mind and Thoughts for the Turba is in all malice 〈◊〉 wickedness which is contrary to Love here will be no making of excuse for every one will accuse himself his own Turba will accuse him We direct you to the Scripture for it shall come to pass just according to the holy Scripture Note this world will be no more regarded for all earthly Knowledge and Cogitations shall remain in the Turba of the earthly life in the 〈◊〉 we shall have no knowledge more of our Parents Children or â—…riends who are in Hell. We shall have some knowledge of Hell but see nothing of it save only in the Magia in the Mystery for the Devils must dwell in darkness the wrathful Fire which is in them is the r light they have Eyes of Fire to see withal all 〈◊〉 besides is gone for the Majesty hath swallowed it up that it may burn in love We shall all know one another among our selves by Name though the earthly Name shall remain in the Turba we â—…hall have a Name according to our first name in the Language of Angels which here in this life we do 〈◊〉 understand in the language of Nature we understand â—…thing of it bâ—…t here we have no â—…gue to speaâ—… it with Here 〈◊〉 The inward Ens of Christ which the Soâ—…â—…th on it for an heavenly Body out of Christs Spirâ—… and out of his 〈◊〉 and Blood is spiritual it is a spiritual Body which dyeth not at the death of the outward man yea it is not buried neither doth it rise again but it is dead and buried and risen again in Christ for all and in all and liveth eternally for he is passed from Death to Life What kind of Matter our Bodies shall have in the Life to come THus we tell you we shall have a Body consisting of Flesh and Blood such a Body as Christ had for Châ—…ist by his Inâ—…tion is become Man in us When we are born a new 〈◊〉 the Water and of the Spirit then 〈◊〉 Christ's Spirit we are born a new of Christ's â—…esh and Blood we put on Christ. Christ becometh born in the converted Sinner and â—…he in Christ becometh the Child of God this is the Body we shall have in Heaven No gross beastial Flesh as we have in old Adam but 〈◊〉 â—…esh and Blood such Flesh as can pass through Wood and Stone they remaining whole still as Christ câ—…me in to his Disciples the Door being shut It is such a Body as hath no Turba or Fragility Hell cannot retain it it is like Eternity and yet it is real â—…esh and Blood which our heavenly Hands shall touch and feel and take hold of also a visible Body as that is which 〈◊〉 hâ—…ve here in this world Of Paradise and where Henoch is as also Moses and Elias WE are able to say with good ground that Paradise is still upon Earth 〈◊〉 is in it as also Moses and Elias and yet he hath the Body of 〈◊〉 Turba in the Mistery and in the heavenly Mistery he hath the 〈◊〉 Body which 〈◊〉 capable of Paradise 〈◊〉 is not gone oâ—…t of this world he is entred â—…to the Mistery in the VVonders he is God's Preacher and after the Turba hath overcome the VVorld he must be silent till the six Seals have ended their wonders and till the Angels of the Turba have poured out the r Vials then the wonders of the Anger are finished 〈◊〉 then Henoch cometh out of the Mystery again and entreth into the Ministry and relateth what hath been done But Noab goeth into the other world through the VVater and calletâ—… Moses with his VVonders
kindling They are another thing then Earth man loveth that well and 〈◊〉 it for his Maintenance but he knoweth not its ground and original it is not in vain loved by the Mind it hath a high original if we would consider of it But we are justly silent of it here seeing man without that loveth it too much and thereby withdraweth himself from the Spirit of God One should not love the Body morâ—… then the Spirit for the Spirit is its Life this we give you to understand in a Similitude and are silent of the matter with the ground and original thereof But know this that it was given to man for his Sport and Ornament he had it by the right of Nature it was his understanding the outward Bodies for the outward Body with its Tincture and the Metalline Tincture are near a kind When the Tincture of the outward Body was destroyed by the Devils evil longing then the Metalline Tincture hid it self from the human became an enemy to it for it is pâ—…rer then the perished in the outward Man. Let this be manifest to â—…ou ye seekers of the Metalline Tincture If you would find the Philosophers Stone then apply your selves to the new Birth in Christ else it will be hard for you to apprehend it for it hath a great agreement with the â—…nly Substantiality which if it were released from the fierce wrath would be very well seen It s lustre signifieth somewhat so that if we had 〈◊〉 Eyes we â—…hould well appâ—…ehend it A collected Appendix â—…or the clearer opening the 〈◊〉 〈◊〉 THe Beeing of all Beeings is but one only Beeingâ—… but in its gâ—…eration it severs it self into two 〈◊〉 viz. 〈◊〉 Light and Darkness into Joy and â—…orrow into â—…vil aâ—…d Good into Love and Anger into 〈◊〉 and Light and out of these two eternal Begiâ—…nings or Principles into a third begiâ—…ning viz. into the Creation to 〈◊〉 own Love play and â—…lody according 〈◊〉 the Property of both eternal 〈◊〉 Death is the bound mark of all whatsoever is temporal whereby the Evil may be destroyed If Gods Anger be omnipotent to destroy then is his Love also omnipotent to preserve if this contrariety were not there would be no Life and there would be no good also no evil for if there were no fierce wrath there would be no moving Thus the Substance of all Substances is a continual working desiring and fulfilling the â—…ire desireth the Light that it may get meekness and substance for its burning or life and the Light desireth the Fire else there would be no Light and it would have neither Power nor Life and they both deâ—…ire the dark anguish else the Fire and Light would have no Root and all would be a nothing Therefore I say God's Love is as great as his Anger his Fire as great as his Light and his Darkness as great as either of the other it is all alike eternal without beâ—…inning and it beginneth it self from Eternity with or 〈◊〉 the Darkness and bringeth it self from Eternity to 〈◊〉 darkness into the Source or Quality even into the 〈◊〉 and in the rising up of the â—…ire is the eternal Death â—…here the Darkness and Light seperate themselves each â—…to a Principle in it self and the Light also it self poâ—…sseth it self one dwelleth in the other unapprehended 〈◊〉 the other there is in â—…ternity no parting asunder â—…hose that dwell in the Darkness see not the Light and â—…hose that dwell in the Light see no Darkness God â—…uld not be manifested or revealed and there would 〈◊〉 〈◊〉 Nature nor Creature without the darkness Observe now God's anger maketh the dark mind â—…ull of God's Love maketh the Light mind full â—…or â—…hosoever hath to them it will be given But now all â—…andeth in Strife the Light against the â—…arkness anâ—… the Life against the Death and the â—…eath against the Life But Man is out of the great 〈◊〉 of all Substances and in him is the Strife Dost thou say God can make of me what he will he is â—…mnipotent He maketh of thee what thou wilt his â—…ove is omnipotent and also his Anger that which getteth thee holdeth thee The Wicked is to God a good favour to Deâ—…th and the Saint or Holy is so to â—…he eternal holy Life as thou growest so thou art such Sap as thou drawest into thy self such â—…ruit thou bearâ—…st It is not 〈◊〉 â—…od will not be mine but thou wilt â—…ot be his and so you are parted But he cannot make himself a Child he goeth onlâ—… with the Will into the Matrix and then the divine Fiat apprehendeth him and maketh him one indeed he cannot make himself a Devil the hellish Fiat according to the dark world's Property maketh him one whâ—… 〈◊〉 doth but give his Will up thereto Therefore â—…ghtly saith the Apostle To whom you give â—…ur selves Serâ—… in obediâ—… 〈◊〉 Servants you are 〈◊〉 of God's Love 〈◊〉 Anger Here the Apostle speaks of man's â—…ction that man can give up himself and be given up and though indeed of himself he cannot take or receive yet God giveth him the taking or receiving for he hath promised it him We believe a Resurrection of our Bodies which we had here it is not the earthly Body that is the Image which shall live eternally but the Heavenly which the earthly body here holdeth captive in Death but if Christ become born therein then it is no more in death but liveth in Christ and is only covered with the earthly body It is not the Husk viz. the beastial Flesh that shall arise but the Life in the outward Mystery with the wonders that shall be comprised in the holy Element and be united with the Body of Christ even of the new man and in Eternity stand with its wonders in it Seek not Christ's flesh in the four Eâ—…ements in the Spirit of the outward world but in the Root of them viz. in the holy Element a Principle deeper then this world is not absent from the outward body Let no man think it will come to pass that men will come who will teach or compel thé holy Spirit with Authority or Power into men No it is said Today when you hear the Voice of the Lord harden not your â—…earts and Ears Expect not another time for this is the time of your Visitation incline your â—…ars and Hearts into the Temple of Christ in you Let none wait for a golden Time wherein the holy Spirit out of or from the outward Mouth will cry into the harâ—…d into his beastial VVill who will live only in the Lust of the Elesh O! No that is not to be done The time is already come that Henoch teacheth and Noah declareth the Deludge of Sin. Let none wait for the outward Prophet he appeareth or shineth inwardly in the Spirit the outward man will not know him the right way into the eternal Life is in man VVhosoâ—…ver will enter in with Sion and praise God in Jerusalem
one only thing be it either Spiritual or Corporeal all created things are that one thing but each thing in its difference of the first beginning according as the property in the Verbum Fiat hath imprinted it self in each thing so is that kind in its Propagation and all things stand in the Seed and Procreation and there is not any thing but it hath a fixity in it be it either hidden or manifest for all shall stand to the glory of God. What soever is arisen from the eternal â—…ixity as Angels and the Souls of men doth remain undestroyable in its fixt Beeing but whatsoever is arisen in the unfixt Beeing viz. with the motion of Time that doth again enter into the first motion wheâ—…ce it hath taken its original and is a Map of its form which it had here like a Picture or as in an Image in a Glass without life for so it was from Eternity before the times of this world which the Most-high hath introduced into an Image into the comprehensible natural Life in time to behold the great Wonders of his VVisdom in a creatural beeing as we plainly see For we cannot say that this world was made out of something it was only and barely a desire out of the free Lubeâ—… that the Abiss viz. the highest good or beeing viz. the eternal VVill would behold it self in the Lubet as in a Glass therefore the eternal VVill hath conceived the Lubet and brought it into a desire which hath impressed it self and figurized and corporized it self both to a Body and Spirit according to the same impress on 's propery This Impression is the only manifestation of the Mystery and is called Nature and Essence for it manifests what hath been from Eternity in the eternal VVill. A few Words shewing how lovely and graciously the 〈◊〉 Virgin Sophia in the inward ground of man viz. thâ—… Spirit of Christ in the new Birth out of his Humanity iâ—… us presenâ—…h her self to her Bridegroom the Soul 〈◊〉 it entreth into Repentance and how the Soul behavâ—… it self towards her when Virgin Sophia appeareth to iâ—… The Gates of the Paradisical Garden of Roses WHen Christ the Corner-stone stirreth himself in the extinguished Image of man in his hearty Conversion Repentance then Virgin Sophia appeareth in the stirring of the Spirit of Christ in the extinguished Image in her Virgins attire before the Soul at which the Soul is so amazed and astonished at its uncleanness that all its Sins immediately awake in it and tremble aâ—…d shake before her For then the Judgment passeth upon the Sins of the Soul so that it even goeth back in its unworthiness and is ashamed in the presence of its fair Love and entreth into â—…t self denying it self as utterly unworthy to receive such a Jewel This iâ—… understood by them who are of the Tribe and have casted this Jewel and to none else The Soul saith to its noble Sophia its Love that is born again in the Soul O my noble Pearl and opened Flame of my Light in my anxious fiery Life O how thou changest me into thâ—… Joy O beautiful Love I have broken my Faith with thee to my Father Adam and with my fiery strength have turned my self to the pleasure and vanity of the ouâ—…ward World and â—…ave fallen in love witâ—… a Stranger and had been constrainâ—…d to walk in the Valley of Darkness in this strange Love if thou hadâ—… not come to me into the House of my Misery in thy great faithfulâ—…ess by thy pierceing thorough and destroying God's Anger Hell and dark Death and restored thy meekness and love to my siery Life O sweet Love thou hast brought the Water of Eternal Life out of the Fountain of God with thee to me and refreshed me in my great Thirst I behold in thee tâ—…e Mercy of God which was hidden from mâ—… beâ—…ore by the strange Love in thee I can rejoyce thou changest my anguish of Fire to be great joy to me O aimable Love give me tâ—…y Pearl that I may continue in this Joy forever Upon this the noble Sophia answereth the Soul saith My noble Bridegroom my Strength and Power why hast thou forgotten me so long that I have been constrained in great grief to stand â—…ithout the door knock My dear Love and faithful Treasure thou highly rejoycest me in thy beginning I have indeed broken into thee through the deep â—…ates of God through God's Anger through Hell and Death into the house of thy Misery and have graciously bestowed my Love upon thee and delivered thee from the Chains and Bands wherein thou wast fast bounâ—… I have kept my â—…aith with thee but thou desirâ—…st now an exceeding great thing of me which I will not willingly veâ—…ture with â—…eeThou wouldst have my Pearl as thâ—… proper own remember I pray O my beloveâ—… Bridegroom that thou didst carelesly lose it before in Adam and besides thou standest yet in great danger and walkest in two dangerous Kingdoms viz. in the original â—…ire thou walkest in that Country wherein God calleth himself a strong â—…ealous â—…od and a consuming Fire The other Kingdom thou walkest in is in the outward world the Air. wherein thou dwellest in the vain corrupt Flesh and Blood where the pleasure of the world the assaults of the Devil pass over thee every hour thou mayst perhaps â—…n thy great Joâ—… bring earthliness again into my Beauty and darken my Pearl thou mayst also perhaps grow proud as Lucifer did when he had the Pearl in his possess on and so mayst turn thy self away from the haâ—…mony of God and then I must afterwards be deprivoâ—… of my Love forever I will keep my Pearl in my self and dwell in the Heaven in thee in thy extinguished but now in me revived Humanity and reserve my Pearl for Paradise until thoâ—… puttest away this Earthliness from thee and thenâ—… will give it thee to possess But I will readily affoâ—… and present my Countenance to thee and the sweeâ—… Rayes of the Pearl during the time of this earthly Life I will dwell with the Pearl in the inner Quire and bâ—… thy faithful loving Bride I will not espouse my seâ—… with thy earthly Flesh for I am a heavenly Queen mâ—… Kingdom is not of this world yet I will not cast thâ—… outward Life away but visit it often with my rayes oâ—… Love for thy outward Humanity shall return again but I will not have the Beast of Vanity neither did Goâ—… create it in Adam with a purpose to have it so groâ—… and earthly but in Adam thy desire through Lust form ed this beastial groseness from and with all the Essence of the awakened Vanity of the earthly Property wherein Heat and Cold Pain Enmity and Desolution consisteth Now my dear Love and Bridegroom yield but thâ—… self up into my Will I will not forsake thee in this eartâ—… ly Life in thy danger though the anger of God shouâ—… pass upon thee so that
Creatures seeing its Prince was cast out God created Adam another Hirarch out of this good Ens to be a ruler of this place and hence came the Devil's envy against man and all good Creatures of this world The first Free-will which was breathed into Adam was good indeed it was both from God's love and anger viz. from the centre of the eternal pregnatress of the eternal spiritual Nature but it had the undeâ—…standing in it to rule and govern it self so as it might stand and subâ—…st eternally But the crafty distemper or infection introduced by the Devil was in the â—…ns of the Earth whence or whereof Adamâ—… outward Body was framed Into this earthly â—…ns the Dâ—…vil brought his desire by the Serpents crâ—…fty Eâ—…s So that the Lubet arose in the Ens of the Body whereinto the first free-will of the inspired Soul eâ—…tred and assumed the Lubet of the Body and introduced this Lubet into a Desire or Substance And out of this Substance another self-ful VVill did now arise viz. a Bâ—…stard a false Serpent-Child and this Bâ—…stard Aâ—…am did originally propagate to his Eve and Eve to her Soâ—… Cain and so one man to another thuâ—… we have now in this earthly â—…lesh this same false will proceâ—…ded from the Serpent's substance whereunto the Devil introâ—…th his Dâ—…sire and tempteth us and coâ—…tinually makâ—…th us lust and long after the devilish Property viz. Pride 〈◊〉 Eâ—…vy and Anger Thus the Devil rideth in and upon Body and Soul of man but now the â—…irst inâ—…roduced Free-will which God â—…reathed into Adam lieth yet in all mâ—…n For it is the true real Soul the centre of the Fire and Light a spark of the divine Power and Omâ—…ipotence but wholly hemâ—…d in and capâ—…ivated in this 〈◊〉 〈◊〉 〈◊〉 For Prince Luc fer by his false Imagination had tainted the Limus of the Earth before the Compâ—…ction or Creaâ—…n it was the place of his Hirarchies now the ouâ—…ward Body of mâ—…n was â—…ken out of the Limus of the Earth in the Verbum Fiat and formed acâ—…rding to the property of the humâ—…n Life which was in the Word Thus Adam'â—… Flâ—…sh was half Earthly and half heavenly whâ—…nce he lusted 〈◊〉 the Commâ—… and VVill of God this is as Paul saith The Flesh lusteth against the Spirit and the Spirit against the â—…lesh Adam's Spirit also â—…y the Imagination hath brought a Power into the Earth and so the Matrix of Nature gave him what he would have He must be tempted to try whether he would stand an Angel instead of Lucifer and therefore God created him not barely an Angel so that if he should fall and not stand â—…e might help him So that he might not perish in the fierce Wrath as Lucifer did thereâ—…ore he was created out of Matter and his Spirit introduced into the Matter viz. into a Sulpher of Water and Fire that God might again exgeneâ—…ate a new Life unto him as a fair pleasant smelling Blossom springing out of the Earth For God saw very well according to the property of hiâ—… Wrath that man would fall but he would bring him again through and in the Name Jesus through the corruptiblâ—… Death into the royal Kingdom whence Lueifer was fallen in whose stead the man Christ God and Man in one person should sit as Hirarch High-Priest or the great Prince of men â—…oor man did not fall out of a resolved purposed Will but through the poysonous venomous Infection of the Devil else there â—…ad been no remedy for him Neither hath maâ—… brought the Maligniâ—…y and Venom into the Birds â—…easts Worms Stones Vegetables and all Creatures buâ—… Lucifer hath made the house of Love to be a house of eternal Enmity the house of Light to be a house of Darkness c. otherwise if man had brought Malignity and Wrath into all Creatures then he could never have looked for Mercy at God's hands no more then the Devil Adam did not desire to prove the first Principle as Lucifer had done but his lust was only bent to taste to prove Eviâ—… and Good viz. the vanity of the Earth the ouâ—…ward Soul was awakened so that the hunger entred into its Mother where from it was drawn and introduced into another Source And when this Hunger entred to eat of Evil and Good then the desire in the â—…ait drew forth the Tree of Temptation and set it before Adam then came the severe Command from God Thou shalt not eat of the Tree of the Knowledges of Good and Evil in that day thou eatest there of thou shalt dye the Death But that Moses saith The Tree of Life stood in the midst of the Garden and presently next after setteth down and the Tree of Knowledge of Good and Evil Here lieth the Vail before Moses his Eyes and the earthly sinful man cannot behold him The precious Pearl lieth in the knowledge of the difference of these two Trees and yet it is but only one but manifest in two Kingdoms He saith the Tree of Life thereby he understandeth the Property of the eternal Life in the Tree viz. the second Principle and by the Words of the Tree of Knowledge of Good and Evil he understandeth the wrath of the Anger of God which was manifest by the Essence of the outward World in earthliness in the Tree of which Adam should not eat for he should have eaten with the inward Mouth and not with the earthly Desire but with the heavenly for he had such Fruit growing for him which the inward Mouth could enjoy indeed the outward Mouth did also eat thereof but not into the Worms Carkess for as the Light swalloweth up the Darkness so the Coelestial swallowed up the Terrestrial and changeth it again into that whence it proceeded Adam was a man and also a Woman and yet none of them distinct but a Virgin full of Chastity Modesty and Purity viz. the Image of God he had both the Tinctures of the Fire and Light in him in the Conjunction of which the one Love viz. the Virginal centre stood being the fair Paradisical Rose-Garden of delight wherein he loved himself as we also in the Resurrection of the Dead shall be such as Christ telleth us That we shall be like the Angels of God yet not only pure Spirit as the Angels but in heavenly Bodies in which the spiritual angelical Body inhabiteth even such a man as Adam was before his Eve shall arise again and eternally possess Paradise not a man or woman but as the Scripture saith they are Virgins Adam before his Eve had noâ—… such a beastial Body as 〈◊〉 now have For if God had created him unto the earthly corruptible naked sick toilsom Lise then he had not brought him â—…to Paradise if he had desired or willed the beastial Couâ—…ulation and Propagation then he would in the beginning â—…ve created Man and Woman and both Sexes had come â—…orth in the Verbum Fiat into the division of both Tinâ—…ures as it was in other
〈◊〉 Creatures Every Creature in its arival to this world bringeth its cloaâ—…ing from its Dam but man cometh miserable naked shiftless â—…n deepest Poverty and Unability and cannot help himself which â—…oth sufficiently show unto us that he was not created of God â—…nto this Misery but in his Perfection as all other Creaâ—…ures were which Perfection the first man fooled away or 〈◊〉 by false Lust. Now Adam if he had stood should have generated or â—…rought fortâ—… after a Magical manner which had been thus effected not by a sundry peculiar issue from Adam's body as now But as the Sun thorow-shineth the Water and â—…ends it not even so to the spiritual Body viz. the Birth had been brought forth and in its coming forth had been substantial without Pains Care and Disâ—…ress in a great joyfulness and delight Which after when Venus's Matrix was taken from Adam and formed into a Woman must be done through sorrow pangs and distress as Gâ—…d said to Eve Thou shalt now bring forth Children in Sorrow and thy Will shall be subject to thy Husband Wherefore because it was sprung forth from the mans Will. Eve was half the Adam viz. the part wherein Adam should have loved and impregnated himself the same when as he stood not was taken from him in his Sleep and formed into a Woman But that the fall might not proceed or come from the divine appointment God made man perfect and created and ordained him unto Paradise and forbad him the false Lust which the Devil stirred up through the Limus of the Earth iâ—… Adam's outward Body with his false Imgination and hungry desire And Adam was forty days in Paradise before his Evâ—… was made in the Temptation if he had stood stedfast thâ—… God had so confirmed him to Eternity But the breaking or dividing of Adam when the woman was taken out of him is the breaking or bruising of Christ's Body on the Cross from the sixth Hour unto the ninth for so long was the Fiat in Adam Sleep in the seperating of the Man and VVoman for in such a space of time the VVoman was compleatly finished or brought forth out of Adam into a Female Person or Image She is not taken only and wholly out of Adam's Hesh but out of his Essence out 〈◊〉 the Female part she is Adâ—…m's Matrix Now when the pregnant Matrix was taken froâ—… Adam the woman was every way formed with such Members for propagation as she-is at this day and so Adam also for before when Adam was Male and â—…emale he needed no such Members for his Birth waâ—… Magical his Conception moving in the Matrix was to be done through Imagination And the beastial worms Carkess of the Bowels with the formation of other inward principal Members pertaining to the earthly Life was hung upon Adam instead of the Female Matrix and the like worms Carkess was also hung upon the VVoman instead of the heavenly Limbus of which the poor Soul is to this day ashamed that it must bear a beastial â—…orm on the Body and propagate as the Beasts do Now then Adam and Eve standing thus as man and wife in Paradise and having yet the heavenly Source and Joy though mixed the Devil could not endure that for his Envy was too great and seeing he had brought down Adam's Angelical form he looked now upon Eve viz. the VVoman out of Aâ—…am and perswaded her to the evil Fruit and she did eat and gave to Aâ—…am This is the Bit upon which Heaven and Paradise departed where the Cherubim viz. the cutter off with the naked Sword came and stood before the Door His Sword was that of the destroying Angel which now cutteth man with Heat Cold Sickness Necessity and Death and at last cutteth off the earthly Life from the Soul. But though the outward Figure was just so yet it hath far another A B C internally the natural man without God's Light understands nothing thereof This Sword is in man when man convâ—…teth and entreth into Sorrow for his committed Sins and casteth away Vanity and stepeth into the Infants Shirt In this Anxious sorrowful Gate of tâ—…ue Repentance the Angel standeth with the â—…ire-flaming Sword and the Virgin-Bud forâ—…th quite through this Sword into Paradise viz. into the Life of Christ and groweth forth through this Swoâ—…d And now the Viâ—…gin-Child standeth with its fair Rose in the new Plant in Paradise and the poor Soul which begetteth this Child standeth the whole time of this Life under the reach and swing of this â—…ire-Sword and is fast bound with a Bâ—…nd to the gross Beast in the outward World viz. this worms Carkess where the Virgin-child is sufficiently thrust at and wounded with this Fire Sword â—…or the Fire-Soul which in the Fire-Sword of God's anger is bound to the Serpent-Monster doth daily amuse it self upon the Serpent-Monster and sinneth and even then this Fire-Sword doth cut away the Sins and devours them into God's anger where they are examined and judged Now God hath cursed the Earth for man's sake so that Paradise springeth no more throâ—…gh the Earth for it is become a Mystery and yet it is continually there and into that Mâ—…stery the Souls of the Saints depart when the earthly Body seperateth â—…tself from the Soul. It is in this world and vet is out of this world for this world's Quality or Source toucheth it not the whole world would have continued to be Paradise if Adam had â—…ontinued in Innocency but when God pronounced â—…he Curse then Paradise departed For God's cursing is flâ—…ing not departing away but a fleeing or a going into another Principle viz. into himself Adam said I am naked and afraid Of what was he afraid he felt in himself the world of God's anger and feared that it would wholly enkindle it self and devour him as happened to Lucifer therefore he trembled at the Call of the holy Voice as the Anger trembleth at the Love. Indeed he was naked but knew it not till they did eat the earthy â—…ruit and then their Eyes were opened for the heavenly Virgin of God's wisdom departed from them and then they first felt the Kingdom of the Stars and Elements Man had no such beastial â—…esh before the Fall but heavenly 〈◊〉 no heat nor frost no sickness nor mishape or mischief also no fear could touch or terrifie him his Body could go through â—…arth and Stone uninterrupted by any thing for that could be no eternal man which 〈◊〉 could limit The Devil was indeed an Angel and Aâ—…am an Image of God they had both the Fire and the Light as also divine Wit â—…ngenuity or understanding in them Why did the Devil imagin according to the Fire and Adam according to the Earth They were free The Light and Power drew not the Devil into the Fire but the fierce wrath of Nature Why did the Spirit assent to be willing whatsoever the Magia maketh it self that he hath The Devil made himself Hell and that he â—…ath
of Light which turn themselves backward into one another as the VVheel in Ezekiel that could go on every side though Babel hath contrived another meaning about it but a blind one without a Spirit 〈◊〉 the meer Soul is not coâ—…oreal but in its Tinâ—…ure a Body groweth whether it be a heavenly or a â—…ellish Body and yet is not a Body which can be comâ—…rehended outwardly but a virtual Body the divine â—…ody Christ's heavenly Body the heavenly â—…lesh which he giveth us to eat in his â—…estament But the outward Spirit it the Soul do not hinder it but let it in bringeth its Imagiâ—…tion into and spoilâ—… it o that another strange â—…mage cometh to be in 〈◊〉 Spirit in the â—…incture accoâ—…ding to the contents 〈◊〉 Lâ—…st as the covetous come to be a Wolf the â—…ous a Dog the proud a Hoâ—…se Peacock or other 〈◊〉 also Toads Adders Serpents aâ—…d other Worms and creeping things Now â—…ods Spâ—…rit receiveth not their Images so long as they continuâ—… such Of the Propagation of Soul viz. how it cometh into a Child in the Mother 's Womb. THe VVoman hath gotten the Matrix viz. the Tincture of Venus or Tincture of Light and the Man hath the Tincture of Fire which you may perceivâ—… by the eager Imagination of both towards one another For the Sâ—…d in the Essence eagerly seeketh â—…he Life the Man 's in the VVomanâ—… in Veâ—…us and the VVoman's in the Fire in the original of Life For they must now propagate as Beasts do in two Seeds the Man soweth Soul and the woman Spirit and being sown in an earthly Field it is also brought forth after the manner of all Beasts Nevertheless all the three Principles are in the Seed but the inward cannot be by known the outward for in the Seed the Soul is not living but when the two Tinctures come together then it is a whole Essence for the Soul is essential in the Seed and in the Conception it becometh Substantial Thus the Sâ—…ul cometh not at all into the Body or is breathed into it from without but the three Principles have each of them its own Artificer one working Fire in the centre and the other maketh VVater 〈◊〉 the Tincture and the third maketh the earthly MisteryMagnum and yet it is no new thing but the very Seed of Man and VVoman and is only conceived in the mixture and so only a Twig gâ—…eth out of the Tree The Soul is not every time new created and breathed in but is propagated after a human manner as a Branch groweth out of a Tree as I may better render it as a man 〈◊〉 or sowâ—…th Seed and so a Spirit and Body groweth out of it And this is only the difference that the three Principles are alwayes in strâ—…fe about Man each would fain have him So that many times a wonderful Turba is brought in while yet he remains in the Seed But if the Parents both â—…ather and Mother have their Souls cloathed with Christ's â—…lesh and divine â—…ssentiallity then it cannot be for Christ saith A good Tree cannot bring forâ—…h evil Fruit yet the Turba in time caâ—… enter in with the Reason So also an evil Tree cannot bring sorth good 〈◊〉 that is if both the Parents be evil and held captivâ—… by the Devil then an evil Soul is sown but the Principles cannot yet judge it nor the Turba neither it iâ—… indeed an evil Chiâ—…d â—…t if it turn it may with thâ—… Imagination eâ—…ter into the VVord of the Lord. Consider this ve evil Parents ye gather Money for your Children get them good Souls that is more necessary for them How and where the Soul is seated in man also of its Illumination THe Soul is in God conceived in the Heart and the VVord which conceived it was in the Heart viz. in the centre and so it continueth in the Figure and in the Seat as it was comprehended by the Fiat anâ—… so it is still at this day It dwelleth in three Principles but the Heart is its original it is the inward â—…ire in the Heart in the inward Blood in the Heart and the Spirit of it which hath a glance from the Fire is in the Tincture for it is cloathed with the Tincture and burneth in the Heart The Soul is indeed seated in the inward Principle but it ruleth even in the outward viz. in the Stars and Elements and if it be not an Ape and suffer it self to be captivated it hath power enough to rule them and if the Soul demerse it self into God the outward must be obedient to it The outward Essence reacheth not the inward into the Soul but only by the Imagination There is nothing else in this world no 〈◊〉 â—…or Sword that can touch the Soul or put it to death but only the Imagination that is its Poyson for it originally proceedeth from the Imagination and 〈◊〉 in it eternally The Soul is thus enlightned it is in this world and â—…lso in God here in this Life it is a Servant of God's wonders which it should open with one Eye and with the other bring them into the beginning before God and set and cast all its doings into God's will and by no means say of any thing in this This is mine I am Lord of this for it lyeth if it say so All is God's thou art a Servant and shouldst walk in Love and Humility towards God and thy Brother for thy Brother's Soul is a fellow-Member with thy Soul thy Brother's joy in Heaven with God is also thy Joy his Wonders are also thy Wonders For in Heaven God is all in all he â—…deth all the holy Ghost is the Life of all there is meer Joâ—… there is no Sorrow there all is Goâ—…'s one rejoyceth at the Power Brightness and Beauty of another there is no Malice nor Envy for all that remaineth in Death Hell. O how cheerful is the Soul when its aâ—…ish sourcè of Fire tasteth God's Light how exceeding courteous it is O how it boweth it self before God. Whether is the Soul of a new-born Child without Sin HOw can a Soul be born pure it cannot be it bringeth the Turba with it into the World anâ—…â—…s â—…ful in the Mother's â—…omb Yet the Soul is not wholly forsaken of God so far as â—…he Father and Mother are ho est and in God for it cometh from the Soul of the 〈◊〉 and Mother And although a Child dye in the Mothers womb without Baptism yet it is baptized with the Spirit of the â—…ather and of the Mother viz. with the holy Ghost which dwelleth in them and the Turba is destroyed in Death for the Faith's part passeth through to God. But the matter is far otherwise with wicked Parents if the Child dye in the Mother's Womb the Soul of it falleth into the Turba and reacheth not od to Eternity it also knoweth nothing of him but it is a Life according to the Essence and Property of the Parents And yet it doth not
and he cometh for he hath the wonâ—…rs of God. For he passed through death and brought 〈◊〉 Body through death when the Turba desired to consume it and the Devil contended for it and would have the Turba which was in Moses because he had ben an angry man and carried the Turba in him But it was told the Devil that the Turba in the 〈◊〉 did not belong to him for it belonged to the Majesty of God and contained the wonders and the Turba in the Darkness in the wrath only belonged to him who is without the City he must not dwell in the City in 〈◊〉 Principle but without it Also Moses his Body is passeâ—… through Death â—…is unâ—…able Body which had the VVonders hath swallowed up that which was earthly in the Turba and yet not consumed it to 〈◊〉 but it also is in the 〈◊〉 and his Turba which killed the first-born in 〈◊〉 〈◊〉 〈◊〉 in the water slew them that 〈◊〉 the Calf and swallowed up Corah Dathaâ—… and 〈◊〉 into the Earth continued in death For when he dyâ—… his Spirit and Soul departed from the Turba and he 〈◊〉 mained in the VVonders in the Mistery and now he 〈◊〉 become a Lamb. But though the Body of Moses be d livered from 〈◊〉 Turba it must be tryed in the Fire at the end of Dayâ—… At the last Day we shall not ascend above the plaâ—… of this world but make our abode here in our 〈◊〉 native Country and go into our home in another worlâ—… in another Principle of another Property VVhen this outward dominion shall pass away 〈◊〉 the very place where the world now stands there 〈◊〉 be meer Paradise for the Earth will be of an heavenlâ—… Essentiality so that we shall be able to dwell any whereâ—… and be able to pass through and through it There will be no Cold or Heat any more also 〈◊〉 Night there is no Death any â—…ore also no â—…ear 〈◊〉 Sorrow no Sickness the Earth will be like a Christaline Sea and all the VVonders of the VVorld will be 〈◊〉 wholly perspicously and the Brightness of God shall 〈◊〉 the Light thereof and the holy Jerusalem the great City of God shall be therein The whole world would have been a meer Paradise if Lucifer had not corrupted it who was in the beginning of his Creation an Hierarch in the place of this world But seeing God knew well that Aâ—…am would fall therefore Paradise sprung forth and budded only in one certain place to introduce and confirm Man therein whom albeit â—…od saw that he would again depart thence he would again introduce him thereinto by Christ and establish him a new in Christ to Eternity in Parâ—… For Lucifer poysoned the first Paradise with his false and wicked Desire therefore God promised to regenerate it anew in Christ For the seventh Day which God appointed for Rest is nothing else but 〈◊〉 regenérate anew in the Spirit of Christ in the human Property wherein the poor Soul shall rest eternally from the source of the six dayes Works viz. of the six Properties of the Life A short summary Appendix of the Soul and of the Turba which is the destroyer of the Image and of Virgin Sophia THe Soul is an Eye in the eternal Abiss a similitude of Eternity a perfect Figure and Image of the first Principle and resembleth God the â—…ather 〈◊〉 his Person as to the eternal Nature The Essence and Substance of it meerly and purely as it is in it self is first the wheel of Nature as to the first four â—…orms viz. 1. Astringent 2. Bitter 3. Fire 4. Anguish â—…ire is a similitude of the Soul. The Soul is an essential â—…ire and the flash of Fire iâ—… the life of it it resembleth a Globe or an Eye of Fireâ—… The burning â—…ire in the Source signifieth the first Principle and the Life yet the Fire is not the Life but the Spirit of the Source which ariseth from the â—…ire and goeth forth from the â—…ire like Air. That is the true Spirit of the Source of the life of the Fire which continually bloweth the Fire up again and maketh it burn Now the Fire shineth and giveth light out of the Source where it shineth and the source comprehendeth not the light and this signifieth the second Principle wherein God dwelleth 〈◊〉 we know that the Power is in the Light and not 〈◊〉 the â—…ire the fire only giveth 〈◊〉 to the light and the life or the light produceth meekness and substantiality viz. Water Now we understand that there is a meek life in the light without Source and yet it self is an insensible Source it is nothing but a longing or desire of Love. VVhich Source we account a Tincture in which the â—…dding and blossomings hath its original yet the fire 〈◊〉 the cause of it and the meekness is a cause of the Substantiality for the desire of Love in the Light â—…eth it and keepeth it so that it becometh a Substance but the desire of fire consumeth the Substantiality Indeed the Image dwelleth in the fire of the Soul as Light â—…elleth in the fire but it hath another Principle as the Light is such a Source as is different from the fire And so the true Image of God dwelleth in the Light of the fire of the Soul which Light the fiery Soul must create in the â—…tain of the Love of God in the Majesty by puâ—…ting and yielding its Imagination into it But if the Soul do not so but putteth its Imaginatio into it self into its wrathful form of the Source of thâ—… fire and not into the fountain of Love into the Lighâ—… of God then its own Source of forceness astringencâ—… and bitterness riseth up and the Image of God becometh a Turba and swalloweth up the similitude of Goâ—… in the wrath And then the astringent Fiat in the fiery Essence 〈◊〉 the Soul figureth for the Soul an Image of the imagination that is in its Will VVhatsoever the essentiâ—… fire of the Soul desireth that will be the figure in thâ—… Soul. viz. earthlv Figures that which the will of thâ—… Heart casteth it self into that image the Fiat of thâ—… Soul will make that is as far as the third Principlâ—… anâ—… the spirit of the Stars and Elements hath power So that if the wâ—…ll of the Soul do cast it self into the Kingdom of this world then the outward Kingdom haâ—… power to bring its imagination into the inward Principle and if the inward Fiat perceive that in the fire of 〈◊〉 Soul then it becometh pregnant with it and keepeth it And then the Soul hath the image of a Beast in 〈◊〉 third Principle and that cannot be destroyed foreverâ—… except the will of the soul return again out of the 〈◊〉 Lust and pierce into the Love of God agaiâ—… and thâ—… it getteth the image of God again which may be doâ—… onlâ—… in this Life while the Soul is essentially in its 〈◊〉 in the growing of its Tree but after this Life
into Sins and into the anger of God. The will of the Soul must therefore continue close to resigned Humility and sink into nothing viz. into the deepest Humility iâ—… the sight of God. Also a man in this world should not desire to knoâ—… his Holâ—…ness but continually draw Sap out of his Tree Christ and commit and leave it to the Tree what kinâ—… of Branch or Twig that will generate out of him Why do we so long contend about Knowledge Indeed knowledge is not alone the way to Blessedness 〈◊〉 Salvation The Devil knoweth more then we but whâ—… doth that a vail him For that I know much affordeth 〈◊〉 no Joy but that I love my Saviour Jesus and coâ—…tinually desire him that affordeth me Joy for the desiring is a receiving Let not the dear and worthy Christendom think 〈◊〉 now it doth seem as if she should go to wrack and 〈◊〉 that it is utterly undone no the Spirit of the Lord Hosts hath out of his Love planted a new Branch in 〈◊〉 human Property which shall root out the Thoâ—…ns of the Dev l and make known his Child Jesus to all Nations Tongues and Speeches and that in the Morning of the eternal Day A Christian is of no Sect he can dwell in the midst of Sects and also appeâ—…r in their Services and yet adhear and be addicted to no Sect he hath but one knowledge only that is Christ in him and he putteth all his knowing and willing into the Lâ—…fe of Christ. John as the Teacher of Christ in Christ's stead must provide for the outward Mother according to the outward man and seed and teach the Lambs of Christ with Christ's Spirit And it doth exactly shew us how the outward man is not God's Mother for Christ doth seperate himself from his outward Mother and gives her unto John and therefore they do very ill that honour and worship the outward Mother of Christ for God's Mother The whole true Christendom is Christ's Mother which beareth Christ in her and John viz the Servants and Ministers of Christ are his Nurses which take care for the Mother of Christ as John did All whatsoever the Jews did to Christ outwardly the same was a Type of the inward viz. how it went between God and the Humanity viz. between the Eternity and Time the Jews gave him Gall and Vinegar in his thirst both these Properties are a Mercury in the Sulpher of Saturn viz. in the impression this is even the Type and full resemblance of the Souls property as it is in it self alone devoid of the other Loveproperties God gave this Property of the Soul again into his love the Death into the Lise whâ—…reupon the Soul-like fire and dark world became an exceeâ—…ing â—…riumphant joyful Paradisical Life and here the Champion upbraided Death and Hell viz. the dark world in the Soul and said Death where is thy Sting now in man Hell where is now thy Victory in the wrath of thy poyson-source in the expressed Word or Mercury all is now dead O death am to thee a Death Hell I am to thee a Conqueroâ—… thou must serve me for the Kingdom of Joy Thoâ—… shalt be my Servant and Minister to the Kingdom 〈◊〉 Joy thou shalt enkindle the flames of Love with thâ—… wrath and be a cause of the spring â—…n Paradise The dear Love 〈◊〉 and Meekness did suffer it self be scorned mocked 〈◊〉 upon and judged by the Anger 〈◊〉 is the Jews must execute the iustice of God for by 〈◊〉 self-action Sin was committed anâ—… by man's self-action 〈◊〉 and sin must be blotted out Adam had introduced his 〈◊〉 into the Poyson of the outward Mercury even so must 〈◊〉 viz. the Love freely give up its Will also into the 〈◊〉 poysonful Mercury Adam did eat of the evil Tree 〈◊〉 must eat of God's anger and as it went inwardly in 〈◊〉 Spirit so likewise outwardly in the Flesh. Upon the mount of Olives the heavenly World in the 〈◊〉 did wrestle with the Anger in the human World viz. 〈◊〉 the self-hood so that the Person of Christ did sweat 〈◊〉 Sweat even there the one was dismayed at the other 〈◊〉 Love at the horrible Death whereinto it should and 〈◊〉 wholly yield and give in it self with the divine essentiality and be swallowed up by the Anger and the Anger 〈◊〉 dismayed at its Death in that it must lose its Might 〈◊〉 the Love. Hence the whole Person of Christ said Father if it 〈◊〉 possible let this Cup pass from me yet not as I 〈◊〉 but thy will be done The Love-world in Christ said 〈◊〉 it not be but that I must drink down the Cup of thy Anger then thy Will be done And the Anger said If it be possible let this Cup of Love pass from me that I may revenge 〈◊〉 self and rage in the wrath of man for his disobedience 〈◊〉 as God said to Moses who stood in the Spirit of Christ 〈◊〉 a Type of Christ before God Let me alone that I may devour this disobedient People But the name 〈◊〉 which had incorporated it self in Paradise with the promise of the woman's Seed in the Aim of the human 〈◊〉 〈◊〉 Covenant would not suffer him for the Humility of 〈◊〉 name Jesus hath always interposed against the wrath of 〈◊〉 Father against his Fires property that his Fire might 〈◊〉 enkindle the half poysonful Mercury in man save only 〈◊〉 some times when Israel walked wholly in the wrath and â—…isobedience as is to be seen by Corah Dathan and Abiâ—…am and by Elias Now from the tryal of the combat of the Love and Anger â—…gainst each other proceeded also the temptation of Christ 〈◊〉 was tryed in the temptation of which Property man would 〈◊〉 whether of the Father 's in the Fire or of the Son's 〈◊〉 the Light of Love here the whole Property of Christ's â—…erson was tempted the Devil said as he had also said unto â—…dam Eat of the Evil and Good Hast thou not Bread â—…hen make Bread of Stones Why dost thou hunger so 〈◊〉 in thy own property Then said the divine desire 〈◊〉 liveth not of Bread alone but of every VVord of God. When the Devil saw that in this he had no success that â—…he Humanity would not give way to depart out of the 〈◊〉 out of God's Will he carried the Humanity upon an â—…igh Mountain and shewed it all the Riches of the world 〈◊〉 whatsoever doth live and move in the express word all â—…he Dominions and Might in the outward Nature over which he calleth himself a Priâ—…ce but hath only the one part â—…n the wrath of Death in possâ—…ssion and said unto it unâ—…erstand to the human prâ—…perâ—…y If thou fallest down and worship me I will give thee all this Here it was tryed therefore said the Devil viz. the Arâ—…anist in God's anger unto Christ That he should fall down â—…nd worship him and then he would give him all Dominions Power and Glory he should and might do what he please
Life both external and internal consists in Poyson and Light as we understand that the wrath and anger-fire of God is a cause of the divine Joyfulness The like also me are to know externally for all Life devoid of the poysonful Mercury is amort and abominate and accounted as dead Now Mercury is the kindler of the Fire and every moving Life consists in the Fire and albeit some Creatures live in the Water yet Fire is their Life In the highest Mercury is the highest sharpest proof of all things the more poyonful a thing is the more sharply is proveth a thing for the sharpest taste and smell consists in the greatest Poyson viz. in a dying Source Now we are to consider of the Serpent which deceived Adam with his craft the Kingdom of Wrath and also the outward Kingdom was manifest in the Serpent for it was more subtil then any Beast of the Field and this subtilty Eve desired The Devil was a fair Angel and the Serpent the subtile Beast and Man the likeness of the Deity Now all three were corrupted by Imagination and Pride and got the Curse of God for their false Lust or â—…unning All whatsoever is eternal proceedeth originally from one ground as Angels and Souls but the serpent is not out of the eternal ground but out of the beginning of Time all things were good in the beginning also the Devil was 〈◊〉 while he was an Angel so also the Serpent was good in iâ—… Creation before the Curse But being the Devil went into the highest Fire 's desire God parted from him as a light that is put out or extinguished in a Candle and afterwards he lived according to his own desire But seeing he knew that there was such a Tincture in the Serpent and the Serpent being created out of the beginning of Time therefore he insinuated with his desire into the Serpent and took possession of the Serpent's Tincture and wrought forth his desire through the Serpent against Man to introduce him to long after the Serpent's property for the Serpent's tincture was from both Originals viz. out of the deadly Mercury from the dying in the Fire viz. from the coldness in the Impression and then also from the wrathful fiery property in the impression the cold Impression is earthly which ariseth from the Wrath viz. from the dying in the Wrath in the Impression and the fiery Impression ariseth from the quick poyson of Mercury in which â—…roperty the Spirit 's life consisteth Thus Adam and Eve was infected with the Devil's desire through the Serpent viz. through the earthly deadly property and also through the wrathful living property of God's wrath according to the Devil 's own property and was inflamed in his divine Oyl that is in the heavenly Essentiality even then the divine Light which shone out of the divine Body of the heavenly Essentiality was extinct in him for the Curse â—…oized upon the Soul. Now God's cursing is a withdrawing viz. the divine Power which was in the Body departed into its own Principle and his holy Oyl wherein the Power of God dwelt and had made a Kingdom of Joy viz. the Paradise became a Poyson Thus Adam dyed unto God and lived to Death nere it was necessary that God should regenerate him and â—…herefore the Serpent was cursed because it had served and willingly obeyed the Devil We declare with good ground that there is nothing so bad but there lieth a good therein but the badness is not capable of the good Also there lieth in the most poysonful Mercury the greatest Pearl and Jewel if his poyson-will may be introduced into the same then he himself manifests the Pearl for he changeth himself The Power of the Most-high hath given to all things even to every one according to its property a fixt Perfection for all was very good as Mosâ—…s saith but with the Curse the Turba is introduced so that the Properties do stand in the Strife of Mercury yet in each property in every Herb or whatsoever is I say in whatsoever doth grow or arise out of the walm of the four Elements there is a fixity hidden for all things which are in the four Elements are originally sprung forth out of the eternal Element in which there is no Strife neither heat nor cold but all things were in equal weight of all the Properties in a Love-play as it is even so now in Paradise and the same Paradise sprung forth in the beginning of this World before the Curse through the Earth thus it is also yet hidden in all things and may be opened by Understanding and Art so that the first Virtue may overcome the inflamed Malignity Albeit we men have not full power to do it in self-might yet it may be done in God's permission who hath again turned his Mercy towards us and again opened Paradise and its comprehension in man Hath God given us Power to become his Children and to rule over the world wherefore then not over the Curâ—…e of the Earth Let none hold it for impossible there is required only a divine understanding and knowledge thereunto which shall blossom in the time of the Lilly and not in Babel for whom we also have not written Whatsoever groweth liveth and moveth in thâ—… woâ—…ld consisteth in Sulpher and Mercury is the life 〈◊〉 Sulpher and the Salt is the corporeal Beeing of Mercâ—… his hunger Sulpher is the Mother of all Spirituality and Corporality Mercury manageth the dominion therein and Sol is the House of its habitation which Mercury it seâ—… maketh iâ—… Sulpâ—…r Reason ariseth in the Oyl of the Sulpher wherein tâ—…e Constellation giveth its desire viz. the Essence of â—…ts property whence forth-with the Sences and Thoughts do ariâ—…e There are especially seven Forms or Properties in Nature which are before described both in the eternal and external Natuâ—…e for the external proceeds from the eternaâ—… The 〈◊〉 ent Philosophers have given Names unto the seven Planets according to the seven Forms oâ—… Nature but they have understood thereby for another thing not only the seven Stars but the seven-fold Properties in the â—…eneration of all Essences There is not any thing in the Beeing of all Beeings but it hath the seven Properties in it for they are the Wheel of the centre the cause of the Sulpher in which Mercury maketh the boyling in the anguish-source These seven â—…orms or Properties make in themselves a three-fold Spirit viz. a Vegitaâ—…ive Sensitive and Rasional the Vegitative consists in the four Elements the â—…ensitive in the seven â—…orms of Nature and the Rationative in the Constellation but the understanding proceeds only from God for it ariseth out of the eternal Nature all Life whatsoever which hath its limit in the expressed Word doth consist in Sol Sulpher and Mercury for therein consists the seven Properties of every life of this world and also the Spirit of Vegitation Sensation and Reason When I speak of Sulpher Mercury and Salt I speak of
four Complexions whereinto less Wickedness is introduced for it is always in combat against the Devil knowing him to be very near Neighbour for the Darkness is his Habitation Therefore doth he so willingly assault the Melancholy Soul striving always to keep it either in Darkness or else to throw her down Headlong from the Hope in God that it may dispair and make away it self For he knows well what the Soul can do if it once kindle God's light in it self for then it fires his Garison over his Head whereupon he remains in great Ignominy and his Deceit is made manifest There is no Complexion wherein the Devil's will with all his sly Suggestions lie more open to the clearest discovery if the Soul be once kindled in God's Light then in the Melancholy as they that in the storming his Fort have felt his onsets well know For they then in their enlightned Complexion see quickly what a shameless impure Harpy he is After that he desires not to come near the Soul except he finds it secure and returning to feast it self again in the house of Sin. then he comes as a fawning Spaniel so as the Soul knows him not strows Sugar upon its Viands holds forth to it nothing but shews of Friendliness and â—…iety till he can bring it back again out of God's Light into the Complexion that it feed upon its unwholsom sad-making nourishment O how cunningly doth he lay his Nets for the unwary Soul as a Fowler for the Birds oft he frights it in his Prayer especially in the Night-time when 't is dark injects his Imaginations into its that it thinks now God's wrath â—…eizes upon it and will throw it into Hell Then be makes semblance â—…o have power over the Soul as if it were his â—…hough indeed he hath not power to touch one Hair of the Head except it disappearingly yield it self over into its hands he dares neither spiritually take possession of it nor touch it only darts his Temptations into its Imagination through the Complexion For this is the reason why he so assaults this Soul viz. because the Complexion-chamber is dark for into the Light he cannot intrude his Imaginations 't is man's Sin must give him entrance but into this Complexion he finds an easie and most natural entrance it being of a nature so near that of his own most desired home because its dark desire produces Darkness in which fear is an Inhabitant by reason of the â—…ild Earth except in this respect he hath not one spark more of right to or dominion in this than the other Complexions He can accomplish in the Imagination than only to'aâ—…right the man and make â—…aint-hearted if the Soul through dispair do not give over it self to him then he induceth the man at last to make away himself for except the man first cast away himself he dare not lay Hands on him The Soul hath its free choice or will and if it with-stand the Devil and refuse consent however desâ—…rous he be yet hath he not so much power as to touch the outward sinful Body 〈◊〉 boasts himself indeed as if he had this power but he is 〈◊〉 Lyar for had he such power he would soon shew it but â—…tis not so Christ by his entrance into Death and Hell's â—…kest Dungeons set upon the Gate of Heaven for all Souls each one hath now a free entrance the Devil 's â—…rong Cords where with he fast bound the Soul in Adam is â—…roken assunder by the Cross. O how unwillingly does he hear â—…he Cross mentioned which seriously applyed in the work â—…f Mortification is his most deadly Pesâ—…ilence The Devil is ever objecting to the Melancholy man thâ—…â—…niousness of his Sins and thereupon seeks to perswade â—…im there 's no possibility of attaining God's grace favour Therefore that it only remains he disappearing stab drown 〈◊〉 hang himself or murther another so that he may gain â—…n approach to the Soul otherwise he neither dare nor can â—…ouch it He dare not force thee nor indeed hath he any power to â—…ouch the Soul during this Life For Christ hath unlockâ—… the Door of Grace it now stands open wide to the poor Sinner â—…hile he lives upon the Earth this Door of Grace stands open â—…n the Soul. Christ hath in his Soul broke open the Iron-gate that was ist shut up in God's wrath Now all Souls have a communion and correspondance with this Soul they all come from 〈◊〉 and are altogether one Tree with many Branches his â—…reaking open of that Prison is from him gone forth upon all â—…ouls from Adam till the last men the Door of Grace stands open to them all God hath shut it up to none but those thâ—… will needs exclude themselves The sign or work of his ingress into the Man-hood is manifest to all Souls the samâ—… will be a witness over all ungodly men in the Judgment day which they have despised Though our Sins saith Esaias were as red as Blood yet stands the Door of Mercy still open for in the Sinneâ—… conversion they shall be made as white as the snowy Wool. Therefore let no Soul think the measure of mine Iniquities is full God hath forgotten me I cannot be saved No iâ—… cannot be so he hath engraven it in his Nail-pierced-handâ—… it is a Sprig of the great Tree of all Souls and 〈◊〉 an invisible commerce and communion with all as the Branch with the Tree while it lives in this world so long as it is cloaâ—…ed with Flesh and Blood it remains yet in the Tree Of the Temptation arising from the Complexion and Influence of the Stars IF the inward anguish or terror of Soul be not accompanyâ—… with a kind of outward terrifying astonishment thâ—… is the Devil not there present but 't is the Souls amazement which is affrighted at the inward risings of the dark Abiss 〈◊〉 Principle of God's wrath in it It thinks ofâ—… when the Melancholâ—… Complexion is kindâ—…ed by some angry sower Influeâ—… of the Stars that the Devil is there when indeed there iâ—… no such matter When he comes 't is either with vehemâ—… astonishing Terrors or in an Angels behaviour or rather iâ—… a flattering posture like a fawning Hound All Temptation comes not from the Devil especially wiâ—… Melancholy men but the most part of that afflicting Saâ—…ness comes from the Imagination of the Soul which beiâ—… necessitated to dwell in dark Melancholy Habitations 〈◊〉 wonder if it be easily surprised with heavâ—…ess so as to 〈◊〉 God hath forgotten it and will have none of it For the Melancholy Complexion is dark and hath no 〈◊〉 of its own as the other Complexions have yet is not this Duâ—… ness essential to the Soul but is only its â—…onesom Tabernâ—… â—…uring its Pilgrimage here on Earth nor doth the Soul's Holiness and Righteousness consist at all in the Complexion â—…ut in the inward heavenly Principle where God â—…wells â—…or as St. Paul saith Our Conversation is in Heaven Now
and after that to rejoyce everlastingly For God will wipe away all Tears from their Eyes Lastly let a man behave himself as becomes a man giving the dominion of his Life to the mâ—…nly Reason and Light of God shining therein and not suffer himself to be hurried on by the bruiâ—…ish Instincts of the Complexion For there is no Complexion so noble and pure in Nature but 〈◊〉 a man live according to the Stars the Devil hath his pleasure and pasâ—…ime therein Therefore it is rightly said by St. Peter Be sober and watchful for the Devil your Adversary goeth about as a roaring Lyon seeking whom he may devour A short yet plain touch of the two Kingdoms viz. Heaven and Hell â—…ight and Darkness Good and Evil Love and Anger c. Also the words Tincture and Turba explained FVery Creature must know that it should continue in that condition wherein it was created or elâ—…e it â—…oth run on in a contrary will and into enmity to the Will of God and bringeth it self into pain For a Creature which is created of darkness hath no pain in the darkness as a venomous Worm hath no pain in its Venom the Venom is its Life and if it should lose its venom and have some good thing instead thereof brought into it and be made manifest in its Essence this would be pain and death to it and so also the evil is pain and death to the good Man was created of for and in Paradise of for and in the Love of God but if he bring himself into anger which is as a poysonous pain and death then that contrary life is a pain and torment to him If the Devil had been created of the wrathful Matrix â—…or and in Hell and had not had the divine Ens he could have no pain in Hell but he being created for and in Heaven and yet did stir up the source and property of Darkness in himself and did bring himself totally into Darkness therefore the Light is now a pain to him viz an everlasting dispairing of God's gráce and a continual enmity being God cannot endure him in him clf but hath spewed him out and therefore the Devil is angry and wrathful against his own Mother of whose â—…ssence and Beeing he haâ—…h his original viz. the eternal Nature which keepeth him prisoner in his own place a a revolter or fallen Spiâ—…it and supporteth it self in hâ—…m with its property of Anger and Wrath. And seeing he would not help forward the delight of the divine Joy therefore he must now do the contrary and be an enemy against all â—…oodness â—…or of God and in him are all things Darkness and Light Love and Anger â—…ire and Light but he calleth himself God only as to the Light of his Love. There is an eternal contrariety between Darkness and Light neither of them comprehendeth the other and neither of them is the other yet there is but one only Essence Beeing or Substance wherein they subsist but there is a difference in Quality and Will and â—…et the â—…ssence is not divided but a Principle maketh the division so that the one is a nothing in the other and â—…et it is there 〈◊〉 For the Devil continueth in his own dominion or principality but not in that wherein God created him but in the property of Wrath in the property which be getteth Darkness Anguish and Pain Indeed he is 〈◊〉 Prince of this world yet in the first Principle in the Kingdom of Darkneâ—…s in the Pit. Bâ—… not in the Kingdom of the Sun Stars and Elements he is no lord or prince therein but in the wrathful part thereof viz. in the root of the Evil of every thing and yet he hath no power to do what he pleaseth with it For there is some good in all things which holdeth the evil captive and shut up in the thing there he can walk and rule only in the evil when it stirreth up an evil desire in it self and bringeth it desire into wickedness which the inanimate Creatures cannot do but man can do it through the inanimate Creature if he bring the centre of his Will with the Desire out of the eternal centre into it which is an Enchantment and false Magick The will of the Devil can also enter into that whereinto man bringeth the desire of his Soul which is also from the eternal in wickedness For the original of the Soul and of Angels out oâ—… the Eternal is the same But the Devil hath no power more over the time or temporary condition of this world but in the great Turba wheresoever that kindleth it self in the eternal and natural wrath there he is busie as in Wars Fighting and Strife as also in great Tempests without Water In the Fire he proceedeth as far as the Turba goeth in great Showers and Tempests of Thunder Lightning and Hail but he cannot direct them for he is not Lord or Master in them but Servant Thus the Creature stirreth up with the desire good and evil life and death The human angelical Desire standeth in the centre of the eternal Nature which is without beginning and wherein it kindleth it self wheâ—…her in good or evil it accomplisheth its work in that Now God created every thing for and in that wherein it should bâ—… the Angels for and in Heaven and Man for and in Paradise If therefore the desire of the Creature go forth from its own Mother then it entreth into the contrary Will and into Enmity and it is tormented with the contrariety therein and so a false will ariseth in a good and thence the good will entreth into its nothing again viz. into the end of Nature and Creature and so leaveth the Creature in its own evil or wickedness as appeared by Lucifer and also by Adam and had not the will of the Love of God met with him and of meer mercy entred into the Humanity again there could be no good will in man. Therefore all speculation and searching about God's will is a vain thing without the mind be converted â—…or when the mind standeth captivated in the self-desire of the earthly Life it cannot comprehend what the will of God is it runneth on but in self from one way to another and yet findeth no rest for self-desire evermore bringeth disquietness The Light shineth in Darkness and the Darkness comprehendeth not the Light and yet they both dwell in one another The four Elements is also an example of this which in their original are but one Element which is neither hot cold dry nor moist and yet by its stirring severeth it self into four Properties viz. into Fire Air Water and Earth Who would believe that Fire produceth VVater and that the original of Fire could be in VVater if we did not see it with our Eyes in tempests of Thundring Lightning and Rain And did not find also that in living Creatures the essential Fire in the body dwelleth in the Blood and that the Blood is the Mother of
the Fire and the fire the â—…ather of the Blood. And as God dwelleth in the world and filleth all things and yet possesseth nothing And as the fiâ—…e dwelleth in the water and yet possâ—…sseth it not Also as the Light dwelleth in Darkness and yet possesseth not the Darkness As the Day is in the Night and the Night in the Day Time in Eternity and â—…ternity in Time so is man created according to the outward Humanity he is the Time and in the Time and the Time is the outward world and it is also the outward man. The inward man is Eternity and the spiriâ—…ual Time and VVorld which also consisteth of Light and Darkness viz. of the Love of God. as to the eternal Light and of the Anger of God as to the eternal Darkness which soever of these are manâ—…fest in him his Spirit dwelleth in that be it Light or Darkness for Light and Darkness are both in him Now if the Light be made manifest in the Darkness then the Darkness loseth its darkness and is not known or discernâ—…d Also on the contrary if the Darkness arise in the Light and get the upper-hand then the Light and the power thereof is extinguished this is to â—…e consiâ—…ered also in man. The eternal darkness of the Soul is Hell viz. an aking Source of anguish which is called the anger of God But the eternal Light in the Soul is the Kingdom of Heaven where the fiery anguish of Darkness is turned into Joy thus the Soul hath Heaven and Hell in it self Of Tincture BY the word Tincture is meant the power and virtue of Fire and Light and the stirring up or putting forth like a Bud of this virtue is called the holy and pure Element the virtue of the Sun is the Tincture of all things that grow in the visibility of the world so also the Colour is the Tincture of the Ground Christ is the Tincture of the Soul in brief the Tincture is the Life and the perfluâ—…nt and informing Viâ—…tue by which any thing doth subâ—…ist for without the Tincture that proceedeth from the Sun Gold were no Gold And so also the Image of God in the Sâ—…l without the true Tincture the eternal Son of Righteousness were not the Image of God. Of the great Turba THe great Turba or Turba Magna is the stirred and awakned wrath of the inward ground when the foundation of Hell is made manifest in the Spirit of this world from whence great Plagues Diseases arise and it is also the awakned wrath of the outward Nature as may be seen in great tempests of Thunder and Lightning when the Fire is manifested or generated in Water In brief it is the effusion of the anger of God by which Nature is disturbed Often times the Children of God have been forced to carry the Sword of the Turba in them a great example whereof we see in Sampson and also in Joshua with his Wars and likewise in Abraham and many other Prophets how the zeal of God did enkindle it self in them that they in the Spirit of Zeal have often-times awakned the Turba Magna in the anger of God and raised great Rebukes Judgments and Plagues upon whole Countries as Moses in Egypt did with his Plagues upon the Egyptians But we must here distinguish if the Zeal of God should awaken it self in an holy man without his purposed Will and give him the Sword of God's Anger such a one desires much from those who in their own thoughts contrive and plot in the wrath and introduce the conceived or purposed Will into the Serpent's Ens and make it to Substance for that is Sin yea though the most holy man Prophet or Apostle should do it Therefore Christ so empathetically and punctually teacheth us in the new-birth Love Humility and Meekness and would that a Christian should not at all Revenge also not be Angry for he saith Whosoever is angry with his Brother is guilty of the Judgment â—…or anger is a conception in the Serpent's Ens which must be cut off by the Judgment of God from the good beeing All War howsoever blanched over and under what pretence soever taketh its original out of God's Anger It doth not belong to any true Christian born of Christ to raise the Sword of the Turba unless the zealous Spirit of God do â—…tir it up in him who often will rebuke Sin whatsoever exalts its self in the wrath about itâ—… own Honour and Pride and brings it self to Revenge or Blood-shed is from the Devil Earthly Dominion and Government hath its original from the fall in the Serpent's craft All War and Contention doth arise out of the nature and property of the dark world viz. from the four Elements of the Anger of God which produceth in the Creature Pride Covâ—…tousness Envy and Anger these are the four Elements of the dark world wherein the Devil and all evil Creatures live and from these four Elements arisâ—…th â—…ar For although God bad the People of Israel drive out the 〈◊〉 and wage VVar yet the command was wholly from the angry 〈◊〉 od viz. from the â—…ire's Property for the 〈◊〉 had stirred up the VVrath and Indignation which would devour them But God so far as he is called 〈◊〉 wills not any VVar but the kingdom of Nature in Gods Anger willeth it SOund Sion sound the Praises of thy King Let 〈◊〉 well 〈◊〉 Instrument honour bring To him for Sion thou right-well dost know The Gentiles and their Iâ—…ol-Gods must bow And bend unto thy King or brâ—… must be For none's like Sion's God in Majestie Then Sion's Sons your Instruments prepare With strained Strings most exâ—… rare And sweetly 〈◊〉 with Musâ—… 〈◊〉 most sharp Our God's renown and praise 〈◊〉 to harp Since from his Hand abundantly your Souls Have drunk Salvation up like Wine in Bowls And made you eat of Mercies numberless And cloâ—…'d you with Compassions in distress And let his Glory be your Meditations And his high Honour all your Contemplations For such effects will sure producâ—… increase Of joy and gladness joyn'd to endless peace For how can Stones but speak With Iron Steel and Brass And Adamants but break At what is come to pass And sound in one set â—…ur Forth shouts of his renown Whose Glory and mighty Power Eternity doth crown For hath not he made Owls With Moles and Bats to sing Like as the chanting Fowls Harmonious tunes in Spring And Eagles he and she Made both to loath their Pey Two Turtle Doves to be In Shiloa's shining day And hath not he the Bear The Panther and the Lyon In substance made appear Like Lambs in holy Sion And by his Mercy rich Transformed the Serpent's â—…ing Into a virtue which From Death to Life doth bring And made of Rocks a Fountain And Stones refreshing Streams And of a Grain a Mountain And darkness Orions Beams And made of puddle-mire A limpid Pond of pleasure Where Fishes joys as Fire Ascend exceeding measure He turn'd
Charity IN loving God if I neglect my Neighbour My love hath lost his proof and I my labour My Zeal my Faith my Hope that never fails me If Charity be wanting nought avails me Lord in my Soul a Spirit of Love create me And I will love my Brother if he hate me In Temptation ARt thou oppos'd to thine unequal Foe March bravely on thy General bids thee go Th' art Heaven 's Champion to maintain his right Who calls thee forth will give thee strength to fight God seeks by conquest thy renown for he Will win enough fight thou or faint or flee In Slander IF Winter fortunes nip thy Summer Friends And tip their Tongues with Censure that offends Thy tender Name dispaire not but be wise Know Heaven selecteth whom the World denyes Of Death ME thinks I see that nimble aged Siâ—…e Pass swiftly by with â—…eet unapt to tire Upon his Head an Hour glass he wears And in his wrinkled hand a Sythe he bears Both instruments to take the Lives from men Th' one shews with what the other sheweth when Me-thinks I see my dearest Friends lament With sighs and tears and woful drysiment My tender VVife and Children standing by Dewing the Bed whereupon I lâ—…e Me-thinks I hear a Voice in secret say The Glass is run and thou must dye to day Deceitful World. WHat is the World a great exchange of Ware VVherein all sorts and Sexes cheapening are The Flesh the Devil sit and cry What lack ye VVhen most they fawn they most intend to rack ye The VVares are cups of Joys and beds of Pleasure Plenty of choice down weight and flowing measure A Soul 's the price but they give time to pay Upon the death-bed on the dying Day Hard is the Bargain and unjust the Measure VVhen as the Price so much out-lasts the Pleasure The Joys that are on Earth's are Counterfeits If ought be true 't is this they 're true Deceits They daily dip within thy Dish and cry Who hath betray'd thee Master It is I. Hell Torments ALl words come short t' express the pains of those That rage in Hell enwrapt in endless woes VVhere time no end and plagues find no exemption VVhere cryes admit no help nor place redemption VVhere wretched Souls to Tortures bound shall be Serving a world of Years and not be free There 's nothing heard but yells and suddain cryes VVhere Fire never slacks nor worm eâ—…er dyes But where this Hell is plac't my muse stop there Lord shew me what it is but never where In Hell no Life in Heaven no Death there is In Earth both Life and Death both bal and bliss In Heaven 's all Life no end nor new supplying In Hell 's all Death and yet there is no dying Farth like a partial Ambodexter doth Prepare for Death or Life prepares for both Christ's Death ANd am I here and my Redeemer gone Can he be dead and is not my Life done VVas he tormented in excess of measure And do I live yet and yet live in pleasure Alas could Sinners find out ne'er a one More fit then thee for them to spit upon Did thy Cheeks enâ—…ertain a Traytors lips VVas thy dear Body scourg'd and torn with VVhips Till that the guiltless Blood came trickling after And did thy fainting Brows shoot Blood and VVater VVert thou Lord hang'd upon the cursed Tree O world of grief and was all this for me Burst forth my Tâ—…ars into a world of Sorrow And let my Nights of grâ—…f find ne'er a Morrow Heaven's Glory WHen I behold and well advise upon The wise man's Speech There 's nought beneath the Sun But Vanity my Soul rebels within And loathes the Danghil prison she is in But when I look to New Jerusalem VVherein's reserved my Crown my Diadem O! what a Heaven of bliss my Soul enjoyes On suddain wrapt into that Heaven of Joyes VVhere ravisht in the depth of meditation She well discerns with Eye of Contemplation The glory of God in his imperial Seat Full strong in Might in Majesty compleat VVhere troops of Powers Virtues Cherubims Angels arch-Angels Saints and Sera phims Are chaunting Praises to their heavenly King VVhere Hallelujah they forever Sing Whoever smelt the breath of morning Flowers New sweetned with the dash of twi-light Showers Or pounded Amber or the flowering Thyme Or purple Violets in the proudest prime Or swelling Clusters from the Cypress Tree So sweet's my Love aye far more sweet is he Dismount you Quire of Angels come With men your Joyes divide Heaven ne'er shew'd so sweet a Groom Nor Earth so fair a Bride Hark Hark I hear that thrice Coelestial voice VVherein my Spirits wrapt with Joys rejoyce A Voice that tells me my Beloved's mie I know the Musick by the Majestie â—…ehold he comes 't is not my blemisht Face Can slack the swiftness of his winged pace Behold he comes his Trumpet doth proclaim He comes with speed a truer Love ne'er came The Imperfections of my present state Come forth my Joy what bold affronâ—… of Fear Can fright thy Soul and I thy Champion here 'T is I that calls 't is I thy Bride-groom calls thee Betide it me whatever it befalls thee The Winter of thy sharp Afdiction's goâ—… VVhy fearâ—…st thou Cold and art so near the Son. Heaven only knows the Bliss my Soul enjoyes T'and Earths too dull to apprend such Joyes Then let thy Breath like â—…aggons of strong wine Relieve and comfort this poor Heart of mine For I am sick till time that dotli delay Our Marriage being our joyful marriage day CONCLUSION GAsp not for Honour wish no blasing Glory For these will perish in an Ages story Nor yet for power Power may be 〈◊〉 To Fools as well as thee that hast deserv'd Thirst not for Lâ—…ds nor Money wish for non For Wealth is neither lâ—…sting nor our own Riches are fair Intiâ—…ements 〈◊〉 to deceive us They flâ—…ter while we live and dying leave us Nor House nor Land nor measur'd heaps of Wealth Can render to a dying man his Healâ—…h And what is Life a bubble â—…ull of Care Which prik't by Death straight eâ—…ters into Air. The Author's Dream Mr Sins are like the Hairs upon my Head And raise their Audit to as high a score In this they disfer these do daily shed But ah my Sins grow daily more and more If by my Hairs thou number out my Sins Heaven make me bold before the Day begins My Sins are like the Sands upon the Shore Which every Ebb lies open to the Eye In this they differ those are cover'd o'er With every Tide my Sins still open lie If thou wilt make my Head a Sea of Tears O! they will hide the Sins of all my Years My Sins are like the Stars within the Skies In view in number even as bright as great In this they differ these do set and rise But ah my Sins do rise and never set Shine Son of Glory and my Sins are gone Like twinkling Stars
before the riâ—…ing Sun ESSAIES AND Religious Meditations OF Sir FRANCIS BACON Knight Attorney General to King JAMES the first Glory and Honour are the Spurs to Virtue As generally Mettel is more precious than Stone and yet a Diamond is more precious than Gold so generally in warmer Climates it hath beene noted the People are more Wise but in thâ—… Northren Climate the Wits of chief are greater Printed in the Year 1688. I. Of DEATH Mâ—…n fear Death as Children fear to go in the dark and as that natural Fear in Children is incâ—…eased â—…ith Tales so is the other Certainly the fear of Death is Contemplation of the cause of it yet the fear of it for it self is weak You shall read in some of the Fryers Books of Mortification That a man should think with himself what the the pain iâ—… if he have but his â—…ingers end pressed or tortured anâ—… thereby imagin what the pains of Death are when the whole Body is corrupted and dissolved when manâ—… times Death passeth wiâ—…h less pain then the torture of a Limb. â—…or the most Vital parts are not the quickest of sence Grones and Convulsions and a disâ—…oloured Face and Friends weeping and Blacks and Obsequieâ—… and the like shew Death terrible It is worthy the observing that there is no Passion in the mind of Man so weak but masters the Fear of Death and therefore Death is no such Enemy when a man hath so many â—…ollowers about him that can win the combat of him Revenge triumphs over Death Love esteems it not Honour aspireth to it delivery from Ignominy chuseth it Grief flyeth to it Fear pre-occupateth it It is no less worthy to observe how little alteration in good Spirits the approaches of Death make but they are the same till the â—…ast It is as natural to dye as to be born and to a little Infant perhaps the one is as painful as the other II. Of CUNNING WE take Cunning for a sinister or crooked Wisdom and certainly there is a great difference between a Cunning Man and a Wiâ—…e Man not only in point of â—…onesty but in point of Ability There are some that are good Canvasses and Factious that are otherwise weak men Again it is one thing to understand Persons and another thing to understand Matters â—…or many are perfect in mens Humours that are not greatly capable of the real part of Business which is the Constitution of one that hath studied Men more then Books Such men are fitter for Practice then for Counsel and they are good but in their own alley turn them to new men and they have lost their aim Many are the differences between Cunning and Wisdom and it were a good deed to set them down for that nothing doth more hurt in State then that cunning men pass for wise III. Of Marriage and Single Life HE that haâ—… VVife and Children hath given Hostages to â—…ortune for they are Impediments to great Enterprises either of Virtue or Mischief Certainly the best Works and of greatest Merit for the publick have proceeded from the unmarried or childless men which have sought Eternity in Memory and not in Posterity and which both in Affection and Means have married and endowed the publ ck Yâ—…t some there are that lead a single Life whose Thoughts do end with themselves and do account future times Impertinencies Nay there are some others that esteem VVife and Children but as B lls of Charges But the most ordinary cause of a single Life is Liberty especially in certain Self-pleasing and humorous Minds which are so sensible of every Restriction as they will go near to think their Girdles and Garters to be Bands and Shackles Unmarried men are best â—…riends best Masters not alwayes best subjâ—…cts for they are like to run away and almost all Fugitives are of that condition Certainly VVife and Children are a kind of Disciplâ—…ne of Humanity and single men are more Cruel and Hard-hearted good to make severe Inquisitors Grave Natures led by Custom and therefore constant are commonly loving Husbands Chaste women are often proud and froward as presuming upon the merit of their Chastity It is one of the best Bands both of Chastity and Obedience in the Wife if she think her Husband wise which she will never do if she find him jealous VVives are Young mens Mistresses Companions to middle Age and old mens Nurses So as a man may have a Quarrel to marry when he will but yet he was reputed one of the wise men that made answer to the Question when a man should marry A Young man not yet an Elder man not at all But hear Quarles A woman's Rule should be of such a fashion Only to guide her Houshold and her Passion And her Obedience never's out of Season So long as either Husband lasts or Reason Ill thrives that hopeless Family that shows A Cock that 's silent and a Hen that crows I know not which live most unnatural Lives Obeying Husbands or commanding Wives IV. Of Parents and Children THe Joys of Parents are secret and so are their Griefs and Fears they cannot utter the one nor will they utter the other Children sweeten Labours but they make Misfortunes more bâ—…tter they increase the Cares of Life but they mittigate the remembrance of Death The Perpetuity by Generation is common to Beacts but Memory Meâ—…it and noble VVorks arâ—… proper to men They that are the first raisers of their House are most indulgent towards their Children beholding them as the continuance not only of theirKind but of their VVork and so both Children and Creatures The difâ—… of Affection in Parents towards their several Children is many times unequal and sometimes unworthy especâ—…ally in the Mother as Solomon saith A wise Son rejoyceth the Father but an ungracious Son shames the Mother A man shall see where there is a House full of Children one or two of the eldâ—…st respected and the youngest made VVantons but in the middle some that are as it were forgotten who nevertheless prove the best The Illiberality of Parents in allowance towards their Children is an harmful Error makes them base acquaints them with Shifts makes them sort with mean company and makes them Surfeit more when they come to plenty And therefore the Proof is best â—…n men keep their Authority towards their Children but not their Purse V. Of Nobility NOw Nobility is but the act of Powâ—…r but ancient Nobility is the act of Time. The first kaisers of â—…ortunes are commonly more Vâ—…rtuous but less Innocent then their Dâ—…endants For there is rarely rising but bâ—… commixture of good and evil Arts. But it is reason the Memory of their Virtues remain to their Postâ—… and their â—…aults dve with themselves Nobility of Birth commonly abateth Industry and he that is not industrous envieth him that is besides noble Persoâ—…s cannot go much hâ—…gher and he that 〈◊〉 at a 〈◊〉 when others rise can hardly forbâ—…ar â—…tions of Envâ—… On the other side