had a longing to see the Wonders of the Eternall Nature and of the innumerable Essences in substance and in corporeall things and wee give you to understand this highly and exactly that God hath created all for the Light and not the Darknesse 27. For he hath awakened the Tincture to the Death in the Centre viz. to the Body or Corporeall substance of the Earth and that is its Lustre and Light wherein its life doth consist And to the Deepe above the Centre he hath given the Sunne which is a Tincture of the Fire and reacheth with its vertue into the Liberty beyond Nature wherein also it retaineth its Glance or Lustre and it the Sun is the Life of the whole wheele of the Starres and an Opener of Death in the Chamber of Anguish or in the wrathfull Nature For all the Starres are its Children not that they have their Essences from it but it is their life and in the beginning they proceeded from its Centre it is the Centre of the uppermost in the Liberty of the Life and the Earth is the Centre of the nethermost in the Death and yet there is no dying in either of them but an altering of one k Beeing Essence or Substance thing into another 28. For this World dyeth not but it shall be changed into such a substance as it was not before understand its Essences but the shadow of all things remaine standing for ever as a figure to the honour joy and manifestation of God 's works of wonder 29. And further wee give you to understand that the Spirits also were all created unto the Light for they are the Essences or proceeding powers out of the Life not out of the Corporeity of the Death but out of the Centre of the Essences in the Originall of the Tincture which reacheth the Liberty of God the Father which is light joy or a habitation of Eternity wherein the Word with the Angelicall world hath its dominion They all are created out of the sharpnesse of the twinckling in the wheele of the Essences and they stand in the Liberty before the Heart of God and they are the Wonders in the divine delight which are l Beheld or aspected discovered by the Heart in the Wonders of the Power and therefore it set the Will in the Fiat and created them 30. And wee understand by the word Schuffe which signifieth Created and in the Language of Nature signifieth a Seperation of the Essences in the Centre in the soure Matrix and therefore there is also such great diversity in the Spirits as there is great diversity in the Will of the Essences whereof wee have an Example and similitude in the will and purpose of our Minde out of which do spring so many various thoughts where every thought hath againe a Centre to a Will that so out of a m Or an Imagination conceived thought a substance may be produced For Example a Woman with childe can with her thoughts set a mark or make some monstrous alteration in the fruit of her womb which is a substantiall thing 31. In such a manner are all Spirits created out of the Eternall Minde and therefore they are also Eternall for all whatsoever is generated out of the Eternall Minde is Eternall 32. For before God had conceived the Fiat the wheele of the Eternall Essences went forth without substance into the Wonders but when God set the will in the Fiat then the wheele of the Eternall Essences went forth into a substance and there the Time had its beginning which was not from Eternity 33. And wee give you highly to understand the heavy fall of Lucifer which was that he put his will back againe into the Matrix of the Fire in the Centre and turned away from the will of the Eternall Minde which tendeth onely to the Heart of God and would domineere in the Tincture of the Roote viz. in the Matrix of the Fire over the Heart of God for the fierce power of the Fire delighted him more then the Meeknesse in the still habitation and therefore he was thrust back also into the dark Matrix into the anguishing Minde in the sinking down of Death 34. But to satisfie the high enquiring minde and to fill its apprehension concerning what moved Lucifer to this wee offer the Matrix of the Genetrix to be considered and there you finde all the Formes which can be found in the whole Nature 35. For you finde there the soure bitter dark tart stinging envious property or forme which stand all in the Centre of the Genetrix before the kindling of the Light 36. But when God set his will in the Fiat and desired to create Spirits it was no other then as when God said to the Matrix or womb of the Third Principle of this world Bring forth all sorts of Beasts Fowles Fishes and Wormes every one after its kinde understand that their body is according to the kinde or quality of their Essences and so is the Substance or Essence in the body which is their spirit and so also it is with the high Spirits there went forth out of the Eternall Matrix Spirits out of all Essences which are innumerable to our account 37. And as wee have shewne you already concerning the seaven formes of the Centre of the Eternall Nature where every forme is a severall wellspring of Nature in like manner out of every forme out of every wellspring goe forth Spirits according to the multiplicity of Essences and properties every one according to its kinde 38. And the uppermost Principall Dominion proceedeth from the Head-source which is the cause of the multiplicity therein as the minde is a cause of the senses or various thoughts and wee intreate you to consider the Matrix earnestly wherein you shall quickly know the Conceived Will of Lucifer what it is in its Originall how the Creature hath imagined into the Matrix and suffered it selfe to be withheld there and yet God created all Spirits n To or for in the Light 39. For the Tincture of the friendly habitation shined out of them all and the Heart of God shined to them like the Lamb in the New Jerusalem and they should put their Imagination into it and frame their will and power in verbo Domini in the Word of the Lord. 40. But being they saw that the Verbum Domini the Word of the Lord in the Centre was as another or second birth out of the Centre and that they were generated out of the Essences of the great fountaine which is the Nature of Eternity they despised the humility out of which the Love and Light is generated and would domineere in the fierce power in the source of the Fire over the Humility for the Matrix of the Fire desired to have the Dominion 41. For wee cannot know any otherwise then that Lucifer was created in the fourth forme of the Matrix for there stand the Anger and Love in opposition and this
soule if the will of the soule doe but give way to it there is no neede of the Prayers of any Å¿ Or blessed â—ule Angell they all wish that Gods Kingdome may come and that Gods will be done but the Honour of Government they give to God 32. That men in Popery have invocated great Saints that are dead and that they also have appeared to men and wrought t Or Miracles Wonders we acknowledge it and it is true and although it be now taught against it is by those that are indeed quite ignorant in it It hath another A. B. C. which all of them on both sides doe not understand at all 33. The Faith of one receiveth the Faith of another the Faith of the living tooke hold of the Faith of the Saints departed and the u Viz. the will that is strong Faith hath wrought Wonders 34. Yea it is so powerfull that it can throw downe Mountaines shall then the pure Faith of the Saints in the Faith of the living be able to doe nothing Indeed it could even x Or breake in peeces destroy the whole world if God would but suffer it 35. As he hath permitted it to worke so farre sometimes that the Heathen have been converted by such meanes when they have seene such Wonders wrought at the y Or departure Death of Saints 36. Should not a soule in heaven be willing to put forth its Faith for the glory of God and the working of wonders for him This is even done by the Holy Ghost who hath wrought the Wonders by the Faith of both parties and they are onely the Wonders of God and of his Children 37. But this is wholly cast to the ground and now there is so learned a Schoole that it contemneth all Gods z Or Miracles Wonders but it is Babell and not the Spirit of God It is envious Pride They stand aloft and cry Come ye all to me here is Christ here is the Gospel Indeed there is Pride Covetousnesse Ambition and selfe arrogating malepertnesse a lifting up of proud Babell 38. It is even the old Antichrist and they are young twigs sprung out of the old Tree and they have stirred up the Turba with their strong wrathfull sap which Turba shall roote up the whole Tree for God hath cursed it it is wholly evill and wormeaten it shall downe 39. For there is a young Tree growne out of the Roote out of the old Root which shall discover what the old Tree hath been in its Wonders 40. Yet we would not upbraid any but onely speake of our Wonders and say that the servant shall enter into the House and be free for the time is at hand that he should eat with the Sonne and be merry and rejoyce with him 41. Thus we answer this your Question summarily that indeed the Holy soules doe certainly know of our holy workes and approve of them but they doe not at all regard false workes for they dwell in another Principle into which no evill worke can come nay they doe not so nor doe they enquire after that which belongeth to the Devill also they know nothing but that which reacheth to their Principle 42. Children Parents friends and strangers are all alike to them for in Heaven we are all Brethren They take no greater care of Parents or Children â—â—en they doe of others unlesse they serve God and then their service of God is acceptable and joyfull to them but they enter not into their a The evill which they doe or suffer justly Turba 43. For after the last Day honest Parents shall know nothing of their Children which are in Hell Therefore it is sufficiently and plainely knowne to us that they now also take no care about wicked matters The seven and twentieth Question Whether doe the Soules * Or in Death departed know and understand this or that businesse and Art whereof while they were in the body they had sufficient Skill 1. THis Question is like the former all their workes appeare to them in their will after a Magicall manner they see them but the figure of them shall then first be given them at the Day of Restauration so that they shall be able rightly to behold their workes for they must first be tried by the Fire and whatsoever is false the b Uncleannesse or drosse Turba of that must remaine in the Fire according to the words of c The words of Christ in Paul Christ 2. But it is strange that men should aske whether they know Arts or no without Question they know all Arts how deeply soever they are grounded but they dare not d Or bring them into act awaken them that they appeare in Spirit for Arts are borne in the Centre of Nature out of those Essences wherein the Wonders lye which they sought in this world so farre as they had the Mysterie made knowne to them 3. A soule that is without the Divine body doth not willingly enter into the Mysterie for Art it stands still in its rest it feareth the Turba It giveth God the glory 4. But those soules that are highly enlightned who have heavenly Essentiality in their Spirit They have all knowledge of heavenly things and of whatsoever lyeth hid in the Mysterie especially those who had acquaintance with the Mysterie in this Life the other dive not in into the Mysterie 5. For every one continueth in his e Or Employment calling in that which he delighted in here although there be no such working yet they have their joy in it for in Heaven there is an humble simple Childrens Life 6. Why then should they search or care for Art when the whole Mysterie of God standeth open God filleth All in All there is only a meere Wonder they All live in Wonders and are all of them the Art of God they have great knowledge but in a Paradisicall simple Childrens Life The eight and twentieth Question Whether hath the Soule any more knowledge of Divine Angelicall Earthly and Devilish things and whether can it get more certaine experience and knowledge of them then it had in the body 1. COncerning Divine and Angelicall knowledge certainly it hath much more of that for it is in the Principle of God the Sonne seeth very well what the Father doth in his House and so likewise the soule seeth what is in Heaven 2. Their knowledge is different for the highest knowledge is in the Majesty and therefore most soules must waite till the last Day when they shall receive their new Body 3. But the highly enlightned soules which are in the Divine body and Power they have superabundant understanding and knowledge of God and also of the Angels for they continue in the Wonders of God till they shall bring their owne Wonders thither 4. The soules that are without a body are in Heaven in God as it were Magically they awaken no Wonders but are under Gods Altar and expect the Wonders at
body having many members each member whereof is a Totall and each member hath but one i Peculiar singular individuall faculty or Office severall work 48. O Man seeke thy selfe and thou shalt finde thy selfe Behold thy whole Man consisteth of Three Principles one whereof is not without the other one of them is not beside or above the other but they are in one another as one and they are but one thing but according to the Creation they are Three 49. You will say how can that be Adams soule was out of the Eternall w ll out of the Centre of Nature upon the Crosse of the Number-Three where light and darknesse doe part understand he was not a divided sparkle as a piece of the whole for he is no piece but totally all as there is a Totall in every k Point or Aâ—â—m Punctum 50. Now the Eternall Centre maketh the Eternall substantiality viz. the sinking downe and springing up whence the stirring of the Elements doth arise as also penetration and multiplication whereas there is onely such a kinde of Spirit and the substantiality is the body and a weaknesse for its a sinking downe and the Spirit is the springing up 51. Now the Spirit created the Substantiality into an Image like the Crosse of the Number-Three and breathed in the spirit of the Number-Three viz. himselfe and so the Image l Waâ—â— stood Existed and then instantly out of the Substantiality of the Image sprung up the blossome of the Essences which is called Paradise and thus stood the Image in the Angelicall World 52. And so there is nothing lesse in the Image then in the Centre of Nature viz. the originall of sourenesse wrathfulnesse and of fire also all the formes of Nature whatsoever was seene from Eternity in the Wisdome that was all in this Image also the power to light and darknesse and the Wisdome stood in the light of the Image wherein stand all the Eternall Wonders even the Image of every Creature in the sinking downe of Death and in the source or property of the Paradisicall Life 53. This wee understand to be the Matrix of the Genetrix in the darknesse viz. that out of which Angells and Devills come to be as is above-mentioned This m Or property source was wholly in the Image for it was a whole similitude of the Eternall Beeing as Moses writeth concerning it that God made Man n According to for or to be his Image his Image so that it may be said if one did see Man standing in Paradise heere is the whole Eternity manifested in an Image to speake in a creaturely manner of it and yet it is so truly and rightly in the understanding 54. Now as Lucifer by his flying out in the source of the Fire Imagined beyond the still meeke Number-Three above the Crosse in the Majesty and so awakened to himselfe the Matrix of the Fire in himselfe and kindled the Matrix of Nature which kindling became corporeall and was instantly together created by the Verbum Fiat where also the second forme of the Matrix viz. the Meeknesse of the substantiality was kindled together with it out of which water came to be which was o Or created made an Heaven by which the fire was captivated out of which the Starres were Generated so you must understand also that p Man the Image of God thus q Or lusted Imagined after the awakened life viz. after the awakened spirit of the Aire indeed the Aire was together breathed into him but the r Mans spirit spirit of the Centre should over-rule it as the Holy Spirit over ruleth this world for he should live in the Å¿ Or vertue power of God and be a Lord over the foure Elements but in the fall they became his Lord. And now if he would live in God he must enter into himself againe and likewise leave the Old Body to the foure Elements and must in himselfe be borne in God And so he was instantly also captivated by the Aire of the Out-birth and then the Starres Elements Heaven Hell Death and Life wrought together in him 55. But seeing there is a Firmament created between God and the Dominion of this world by the Spirit of God therefore man is composed of Three Parts viz. Three Principles one is the hidden Deity which standeth in the Firmament of Heaven in it selfe as a Principle of its own the second is the Dominion of this world viz. the Starres and Elements and the Third is the Abysse of the Image and also the Abysse of this world viz. the Wrath or the Matrix of Nature out of which All things are proceeded 56. And now the Image viz. Man is in the Middest viz. between the Kingdome of God and the Kingdome of Hell between Love and Anger and to which of these two Spirits he yeeldeth it s servant he is 57. And though Man cast himselfe into the Anger yet the Deity looseth nothing for the first Breathing in viz. the Spirit of God it selfe hath its principle to it selfe and is not touched by the Anger just as the Number-Three dwelleth in the middest of the Anger and yet the Anger stirreth it not nor knoweth it therein is neither feeling nor seeing 58. For the Image stirreth the source of the Anger and the first in-breathed Spirit springeth up in the Image in the fiercenesse of Pride according as it hath built up it selfe in this life Time and yet the first in-breathed Forme looseth nothing For that source or property is not in the Image but it goeth back againe into its Principle with the Beauteous virgin of wisdome and the Image of Man cometh to be the Image of the Serpent 59. For as the Spirit is so is the Body and in what will the Spirit flieth in such a forme and source or property it figureth the body also 60. So wee know now that all cometh out of one only fountaine that the palpable substance of this world hath had a beginning and therefore it is also t A Death or a deadly thing Mortall for whatsoever is not from Eternity is mortall 61. But that the Image of Man might subsist which also hath a beginnâ—ng as to the body therefore God is become Man and dwelleth againe in the soule and the soule attaineth againe the first Image without this world yet those onely who with the Spirit of the Soule incline themselves to God and here it may be said Wee must be Borne a New or be lost Eternally in Hell and thrust out from God 62. Thus wee say with good Ground that the stairy Heaven viz. the Third Principle of this world was created also a Totall u Or Corpus Body having a x Or Circumference Circumscription and standeth y Or upright just like the Centre of Nature whatsoever thou seest in this Great Circumference the same is also in the smallest z Or Point Circle and the whole Principle
its Mother for it entreth into the Land of the Living and the Holy Ghost leadeth it out of Prison and it eateth at Gods Table and sitteth among the children of f Gods Love Love O how humble it is that the Holy Ghost hath delivered it from the Strife of Battell and then God hath a true obedient and humble childe of it And thus it is with the soules which forth out of this Sea of Misery into God or which with the Deliverance from the Earthly Life enter into God and so are released from the Driver the Devill 10. Since therefore it is certainly thus and that wee have found out the way wee will speake what wee know and testifie the Truth For Christ saith My Father g Desireth to give the Holy Ghost will give the Holy Ghost to them that aske him for it No sonne asketh the Father for an Egge and he offereth him a Scorpion in stead of it or for Bread and he giveth him a Stone or for Fish and he giveth him a Serpent Aske and yee shall receive knock and it shall be opened unto you saith Christ 11. When the Heart and Minde and all the senses or thoughts resolve into a will and purpose that the soule will enter into the Mercy of God and repent of its misdeeds and is resolved to seeke after Love and Mercy then it is said Before they call I have heard them as may be seene by Daniel when the Angell said to him When thou chastizedst thy selfe and didst entend to pray for thy owne sinnes and the sinnes of the People I brought thy Prayer before God and this command went forth Reade the History of Tobiah what Praying and fasting and due preparation for the Kingdome of God is able to effect briefly the whole Scripture is full of such examples 12. Consider the Prayer of Christ how his humane soule in God the Father called and awakened the Verbum Domini in him when he would doe Great Wonders or Miracles especially about Lazarus whom he h Awakened from Death raised from the Dead Then he sighed to his Father and awakened the Centre of Nature and the Word in the Centre of Nature on the Crosse of the Number Three there the Holy Ghost and the Word which the Holy Ghost then awakened went forth in his soule and then the soule of Ghost thanked his Father who had heard him and said in the power of the Word to Dead Lazarus Lazarus come forth and there they saw the power of the Word in the soule that the Dead must arise which Power the soule of Christ had opened and awakened with his knocking 13. You must know that Lazarus was awakened from within and wee shall all at the Last Day heare the voyce of God f Ab intus from within in the Centre of the soule for the Word with the Number Three dwelleth within it in the Centre on the Crosses and that soundeth forth outwards and raiseth up the Body of the Essences For the soules of Men are all as it were one soule for they are all propagated out of one onely soule and therefore they will all heare the voyce of the Humane soule m Christ and arise with their Bodies 14. So then when wee pray to God God heareth our soule in the Centre in our selves that is the soule presseth forth with its repenting will out of the Centre of Anguish out of the Abysse of Hell and also out of the Spirit of this world into the second Principle into God which is also in the soule for all the Three Principles are in the soule viz. the two Eternall and the Corruptible which maketh the Death of this world 15. Understand us accuratly according to its high worth thus God the Father moveth not himselfe when thou Prayest the Holy Ghost onely moveth himselfe though that indeed availeth not us neither But the Word which hath created our soule is become Man and that hath the Holy Ghost in it and he goeth forth from the Father in the Word and meeteth the calling Minde Will and k Or Manifesteth or revealeth openeth himself from within outwards into the soule For the outward Beastiall Body is not worthy of the Holy Ghost that he should open himselfe in it though sometimes it happened so to the Saints that hee went forth of the soule into the Outward Principle and then the body Triumpheth and for very Joy knoweth not what is happened to it but in the New body of the soule in Christ when the soule attaineth the body of Christ in that the Holy Ghost dwelleth 16. And so when the Devill cometh and will set upon the soule from beneath in the First Principle in the Centre of the first foure Formes to the source of the Fire then the will of the soule presseth into the flesh of Christ into the second Principle inwards into it selfe and there it is refreshed and released and the Devill must goe downe for that life doth not relish with him yet he is so furious that he setteth upon the soule so often as he perceiveth it to be secure and carelesse or never so little burtheneth it selfe with falshood and wickednesse he alwayes seeketh an opportunity wherein he might finde his Neast open for him 17. Therefore deare Children When yee Pray think not that God dwelleth a farre off from you and so neither heareth you nor seeth you that is a false Conceit and Opinion Indeed those who will not enter into God those that stick fast in their Malice and Iniquity and retaine wickednesse in their soule those indeed are not heard Hee that cryeth to God that he would outwardly accept his words from him and yet retaineth the Evill one in his soule he mocketh God God dwelleth not outwardly for the outward is the Beastiall Starry Spirit he dwelleth inwardly in himselfe the outward Substance is onely a figure and similitude of God Indeed it is of God and generated out of the Inward Centre and Expressed or spoken forth through the Verbum Fiat but it is not the substance of the Number Three which is a Substance and Spirit in the Trinity above Nature and yet dwelleth in Nature in it selfe incomprehensible to Nature as the Winde and the Light is not comprehended by the Fire and yet are the spirit brightnesse and life of the Fire 18. Therefore when you will pray put away the abominations out of your soule and enter into your selfe that is you must loath the Abominations and frame a will and purpose in your soule that you will not let such abominations into you any more also you must not suffer your will to stick in any l Lusts and unchastity abomination and despaire for when you despaire you sinck your selfe downe into the Abysse 19. But consider that it is the deare will and pleasure of God that you presse earnestly and strongly through and leave the Abominations to the Devill upon his neck and come very humbly Praying as a sinfull
a seeking of the Essences when the innumerable and Groundlesse multitude is alwayes borne in the Will and an Eternall craftinesse a continuall rising in the hunger an Eternall finding of the similitude of its owne desire the similitude of the Essences in the Will and this is manifest in the flash for the flash elevateth it selfe ever above the darknesse and the Essences are in the flash and are continually brought into the Will 115. Thus the Fire-will is a t Sucking or attraction seeking of the high swelling Pride and a Contempt of the darknesse it contemneth its owne roote it is covetous and would devoure more then it hath or more then it should it hath all lusts for the desiring Essences are manifest in the Fire and thence it cometh to passe that in each Will each Essence is againe Centre of a whole substance 116. And this is the cause of Creation of this world viz. that the Modell hath appeared from Eternity as in a Glasse and was in the Eternal Essences in the figure as in a virgine without bringing forth and was seene in the light of God and hence cometh the Matter of the Earth Starres and Elements also All Arts wit and subtlety deceit falshood covetousnesse haughtinesse in the Creatures of this world 117. For this world is a Materiall seeking comes from the Eternall u Viz. seeking and is become materiall and perceptible in the Creation viz. in the word x Verbum Fiat Let there be as Fiat Lux. Genesis 1. Let there be light Fiat by the Heaven of the waters as may be seen in Earth and stones and the Firmament together with the Elements is yet this y Or attraction seeking and still it seeketh the Earthy for it cannot reach back againe into the Eternall 118. For all substances goe forward in their progresse so long till the End findeth the beginning and then the beginning swalloweth up the End againe and is as it ever was but that the z Figure or Idea Modell remaineth for the Modell did proceed from the Eternall from which the Creation came forth into a substance as The Eye of Gods wonders 119. You must know also that the Spirit of the Aire proceedeth from the bitter Eternall Fire-spirit which also goeth forward after the Wonders in the will of the a Or attraction seeking of the Essences which are the Starres and therefore it maketh b Or Wheelings Or Jarring whirlings and cometh from many places as from above from beneath and sidewayes and many times round about like a wheele all according as the Fire-seeking is kindled by the Essences of the Starres 120. This is wholly like the wheele of the Minde and it hath its owne Spirit and a proper life of its owne and a proper Will of its owne and therefore it is a Principle and continued so long till the End findeth the beginning the the beginning taketh the End into it selfe and maketh the Middle which manifesteth what is done between both beginning and End therein which ye will consider further of unlesse ye be c Or Mad. foolish d Matth. 25.8 Virgins 121. Also this e Regiment Viz. Turba Regimen secundum Werdenhagen Dominion continueth no longer then it can remaine in the number of the Creation For every day of the Creation is a Circle of a Revolution in the Eye and hath its f 1. Number or Time number g 10. X. 100. 1000. Ten whereof is the ✚ the highest number and Man hath ten times ten viz. a hundred for his number and in the Crowne of Paradise he hath the number Thousand but in the Eternall Essentiality in the Divine Centre of the Majesty he hath h 0. no Number 122. Now looke narrowly with very cleere Eyes God created this world with every substance in six dayes and they were finished about the middle of the sixt Day somewhat after-noone towards the Evening and then the Rest and the Sabbath of the seventh Day began on the sixt Day And so the Eternall Rest found the beginning of the Greation on the sixt Day afternoone this was the End then came the Beginning and the End together in One againe and it was manifest what God had made in the Dayes 123. Seeing then Man by his Imagination hath destroyed the heavenly Angelicall Body and hath brought it into a corruptible number that is into the outward Principle and therefore he is in it for he hath lost the Paradisicall number and is placed in the hundreth number wherein he is also now given up to the Outward Life as to his leader that is he hath given himselfe up to this Leader so that his number to be fulfilled in the Circle of the Outward Principle is cleerely knowne to us 124. If we knew certainly the houre of the sixt Day wherein the Creation was finished we could then set you downe the yeare and day we meane the i Or Iudgement Day last Day for it goeth not a minute further it hath its limit hidden in the inward Circle 125. Therefore know for certaine that the time is neare for in the sixt Day afternoone the Rest of the Eternall Day began and therefore God instituted the Sabbath of the seventh Day for a Rest and an everlasting Remembrance 126. And as the Rest began on the sixt Day towards the Evening and the Entrance to the manifestation of the k Working Viz. the wonders workes of the Creation the End then taking in the beginning againe and the six Dayes stood thus in the Circle as a wonder so know that ye were created in Paradise and yet are gone out from it into the Spirit of Wrathfulnesse into Death l Which Spirit which hath now wrought its wonders in you these 5500. yeares and upwards 127. And now the End hath found the beginning againe and ye shall see also feele and finde what Paradise hath been even every one of them that shall be borne in God 128. For to speake after the manner of Reason and not according to God Paradise is borne againe but ye shall not escape mortality nor the wrath in the Flesh but Paradise is now already manifest in the Minde in the soule of the Children of God and they have the true taste of the Power 129. And no subtilty nor power can hinder it no subtilty can suppresse it nor can any Devill destroy it for the End hath found the beginning there can be no hinderance of it the Power of falshood breaketh and then remaineth nothing but a waiting for the bridegroome for the Children of God shall be found in Paradise when the Turba in the Wrath shall be swallowed up We speake high things yet we understand and know them certainly in the Wonders 130. Thus as is mentioned above if you understand us aright there is borne out of the Wrathfulnesse of the Anger out of the Eternall Centre out of which this world was produced and created which is a
m Or attraction seeking of the Eternall in the Spirit of this world in this Principle wherein we now live and there will alwayes be borne falshood Covetousnesse subtilty deceit enmity in the Will Lying Murder Pride desire of honour Selfe-Power Art n Cunning or Policy wit the wisdome of this world proceeding from Reason they all come from this roote and remaine in the Wonders of Gods Anger and though Reason and selfe o Or Wit prudence be never so fine yet it is in the Anger of God and springeth from the Abysse 131. And here behold thy selfe thou faire world it is no Fable as thou holdest it to be it is knowne in Ternario Sancto and he that cannot get within the limit of that he is captivated by Antichrist and belongeth at last to that Lake from whence he sprung it is no time to linger now both the doores stand open and whatsoever hath growne in the Turba shall be swallowed up with it 132. So also consider the Eternall Fire further and take a similitude from all sorts of fire in this world for that which is a Spirit in the Eternity is a substance in this world You see also that fire in it selfe is an anguishing wrathfull rising bitter Essence and source and yet you see nothing else in the proper Forme of Fire but the flash which shineth you see not the source you can onely feele that 133. You see also that the fire when it burneth sendeth up from it selfe a Smoake in which there is water whence soote cometh which sticketh to the sides especially where the fire is inclosed and not free then the soote is seene as in a chimney and the soot and water are in one another and thus the Materiall Earth cometh originally from the Eternall fire which Lucifer kindled Then in the wrathfulnesse Time began and the Creation was after that manner which is mentioned in the Third Booke 134. Understand the p Mysterium Magnum Great Mysterie further you see that every Fire giveth light and you see also that Aire goeth forth from the source of the Fire and you know very well that if the fire had no Aire to blow it up it would be smothered as all fires are smothered when they have no Aire and yet they produce Aire 135. The Aire is the life of the fire and the Aire hath its Originall from the Anguishing bitter stirring source of the Essences out of the Will Now you see also very well that fire must have fewell to burne or else it is a Darknesse and although it devoure it selfe by its eager attraction yet that fire is nothing but a source in the Darknesse which we understand to be the Abysse of the Anger of God which is not manifest in God but is onely as a cause of the Life in the Kingdome of God 136. You see that all fire must have q Substance matter or else it will not burne understand it thus the fire produceth Aire and in the Aire water and it mightily attracteth the Aire with the water into it selfe againe whereby the source of the fire is so allayed that it shineth 137. For without water no fire shineth if no water can be procured in a thing in that thing the fire will not shine but glimmer as for example in r Glowing a red hot stone which hath the source of the fire and no shining but a glimmering and hardly that but in Iron it shineth wherein the fire hath water and therefore Iron at length cometh to be consumed and getteth Rust but a stone doth not This is thus according to the Outward Principle of this World but according to the inward vâ—z the Kingdome of God it is as follometh observe it 138. The Eternall fire burneth Eternally yet it is a Spirit but not manifested according to the wrathfulnesse in the Kingdome of God understand it thus the flash maketh a shining which ariseth from the fire and yet it dwelleth not in the wrath of the Fire but satiateth the fire wholly and giveth light also out from the fire and is not comprehended nor retained by the fire but carrieth with it another source of its owne viz. Å¿ Amiablenesse or Friendlinesse Meeknesse and yet hath the Power t Wit reason or knowledge Wisdome and Art of the Fire for in the Light the Essences of the Source of the fire are first manifested 139. Now the light maketh no u Or paine source but it entreth into it selfe into a Meeknesse and yet is desiring which proceedeth from the source of the Fire and its desiring is an attraction of the Meeknesse and power into it selfe and so it maketh it selfe pregnant with Meeknesse 140. For the Light is a Fire also a very yerning fire a desiring fire and a perpetuall finding Fire which alwayes findeth what is generated in the Originall 141. All the Power which ariseth in the wrathfull fire is manifested in the Light and the Light desireth it in meeknesse for the wrathfulnesse of the Fire and the shining of the Light are two Principles of a twofold source each dwelling in it selfe and one comprehendeth not the other to Eternity and yet the one is the life and the cause of the other 142. And we must understand it thus we must consider that an horrible anguishing * Or paine source maketh a sinking into it selfe like Death wherein the limit of Separation is and yet the Anguish keepeth its source in it selfe but the sinking into it selfe as it were into Death entreth into its x Skie or receptacle Aether wherein the life of the Anguish is no more knowne for the sinkng breaketh forth from the anguish source as a dying and it is a dying and yet in the Eternity there is no dying but a kind of entring into another world of another Principle of another source 143. For the sinking entreth into the still Eternity viz. into the Liberty and as the source of the wrathfull Fire did remaine in it selfe in its life so the sinking is a going quite out from the fire-Life and yet it proceedeth from the fire-life but it hath not the source thereof for it is broken off from that in Death and the limit of the Separation is a Death so that the sinking Life pierceth through Death and sprouteth through Death forth in another world and hath another Substantiality viz. another water wherein the Light shineth and therein is no wrathfulnesse 144. For in the Eternity there is no Death to detaine any thing with but there is a kind of entring into severall Conditions for that which hath no beginning hath also no End nor no y Foundation or bottome ground and thus the Light ariseth from the source of the fire 145. For the Light dwelleth in the Fire and yet not in the Fire it is another world and it is another Fire called Love Power Wonder sweet milde pure and it is no substance also it is not Nature but z
the second Circle on the right hand number 45. standeth Sonne who is the Judge and x Or Separatour Arbitratour and below at the same Circle standeth Soules Joy in Ternario Sancto signifying that the soule shall have Joy in its workes which it hath brought into the inward Mysterie in the Angelicall world and which it hath wrought in the foure Elements to the prayse of God for the foure Elements stand with their root in the Great Mysterie 231. And were not the y Angelicall Earth Earth come into such a corrupt state and Condition and if the poyson of the Devill and his kindling had not procured it it had been one Essence in the other three Elements as in the Heavenly Essence it now is Spirituall Bodies Habitation number 59. 232. Adam hath swallowed this morsell and thereby lost his Angelicall forme For the foure Elements should be hidden in him and he should live but in the one Element in Divine Power and know nothing of Evill as at the right hand in the Liberty number 59. there standeth the Spirituall bodies Habitation and there should the body of the Image that is the body of the soule dwell but it was hindered it must under the Earth and be shut up in the Earth Earth number 60. 233. Under the words Foure Elements standeth Earth number 60. signifying that Earth is wholly slipt out or fallen off from the inward world for the word Earth toucheth neither the left nor the right Circle it is as it were dead but the Crosse goeth through it signifying its Restauration that the Humane Earth is Regenerated on the Crosse and that the Heavenly Divine Essence shall be severed from the Essence of the Darke world by the Divine Fire where then there shall be new Earth in a Heavenly source forme Essence and property and that which is in the Earth hidden shall spring up againe in the heavenly part and here the Resurrection of Man is to be considered and further it is to be considered that the Earth is placed thus in the Abysse for it reacheth no Principle therefore it must vanish Earthly Man number 61. 234. Under the word Earth standeth number 61. Earthly Man there the Crosse is between the words which signifie the fallen Earthly Man that is fallen under and into the Earth that is he is fallen z Or to the Earth as to his owne home Or to the subject to it to be the Earths and the Crosse parteth the words Earthly and Man for Man shall be severed from the Earth againe and enter into his Eternall part whether it be into the Light or Darke world Wonder number 62. 235. Under the line of the Crosse standeth number 62. Wonder which signifieth that the Evill Wonders and also the Evill part of the Earth shall * Or in at the Judgement of God when God shall make separation fall a As to its owne place home to the Abysse of Darknesse and be the Earth for all Devills and b Or Evill wicked people to dwell together upon for the Abysse standeth under it number 1. Babell number 63. 236. Next to that word Wonder standeth number 63. Babel signifying that Babel is onely a Wonder of the Abysse and she worketh onely Wonders in the Abysse * Or selfe Reason Owne Reason in Babell number 64. 237. A little above under the Circle at the right hand after Earthly Man number 64. standeth Owne Reason in Babel which goeth about the Circle of the second Principle and goeth along in its owne Power under the Divine world it supposeth it selfe to be in God and that it serveth God and yet it is without God in it selfe and teacheth and doth its owne Matters onely it ruleth the outward world according to its owne Reason without the Spirit and Will of God even according to its owne selfe-will onely Therefore it goeth about the Light world flattering and giveth God c Or good faire words but remaineth without God still in the Abysse and entreth into it Wonder of the Great Folly number 65. 238. Under Owne Reason number 65. standeth Wonder of the Great Folly signifying Babell which hath found all d Or Inventions Arts e Cunning deceit fallacies subtleties and f Feates or tricks devices and lost it selfe it seeketh Gold and loseth God it taketh Earth for Gold Death for life and that is the greatest folly that can be found in the g Or Being of all Beings Essence of all Essences as is enough demonstrated in other places The Conclusion 239. Thus we see where our home is not in this world but in the two inward worlds in which of them we h Or converse trade here in this life into the same we enter when we dye we must leave the outward we must be new-borne onely on the Crosse 240. Babell hath wholly turned it selfe away from the Crosse which signifieth proud men wedded to their owne Wit and Reason who rule themselves by their witty folly 241. The Earthly Man upon the Crosse number 61. signifieth that simple flock of people which yet hang to the Crosse of Christ and are at length regenerated through the Crosse 242. But Reason hath also rent it selfe off from the Crosse i By taking its owne pleasure and makiag Lawes according to its owne power though against right by owne pleasure owne Power and Lawes and that is the Wonder of Folly which the very Devills doe mock at 243. The Reader should consider this further for there lyeth much under it it hath the understanding of all the three worlds behold thy selfe therein it is a most true Glasse for the Ternarie is a Crosse and it hath two Kingdomes in One which part themselves by sinking through Death 244. Therefore the Devill would be above God and therefore God became Man that he might bring the soule out of the Wrath through death into another life into another world which yet remaineth in the first but it turneth the back to it as this Figure is and the Crosse standeth between the two Principles and goeth from the Fire-life into the life of Light 245. Understand us thus my beloved friend the soule hath its Originall in the fire-life for no Spirit subsisteth k Or sine absque without the source of the fire and it goeth out from it self with its own will through Death it accounteth it selfe as dead and sinketh it selfe downe as dead and so falleth with its will through the Principle of Fire into the Divine light Eye and there it is the Chariot of the Holy Ghost whereon he rideth 246. But when it will goe of it selfe then it continueth in its owne Fire-nest in the Originall wherein it was awakened as Lucifer did for it is awakened at the beginning of the Crosse at the left hand as is to be seene in this Figure and that is its Originall as shall be further mentioned hereafter 247. l The soule It is a whole Figure of
the Fire is a cause of the Life and that the life divideth it selfe into two parts and yet corrupteth not onely the outward life is that which corrupteth it falleth into the Turba which destroyeth it we are now therefore to consider wherein the inward Eternall life consisteth and what upholdeth it that that body q Corrupteth or breaketh not fadeth not seeing Essentiality hath a beginning and yet we can say with good ground that it hath no End for it must have a r Or sure foundation to uphold it ground or else the Turba will have it and that findeth the limit 320. The Eternall Body must not have a limit but be free in the Abysse in the Eternall nothing or else another Essence would again be in that Essence which would divide it and make a limit 321. We have told you before that all which shall endure for ever must passe quite through the Fire for the Turba taketh that which remaineth in the Fire now no Spirit is created Å¿ In. for the fire that it should remaine in it 322. Onely the Turba hath captivated many of them but not from the Will of God for Gods Will is onely Love but the Turba is the Will of his Wrath which by its vehement hunger hath gotten a great Dominion wherein it hath manifested its Wonders viz. the Devills and wicked soules of Men. 323. But the Eternall life consisteth in Meeknesse and hath no Death or Turba in it therefore we must say that the soule and Spirit are not in the Turba especially the t Or Image body of the soule if it were the Turba would destroy it 324. This is onely to be understood as it is mentioned before that the will in the anguish source in the fire understand the will of the soule sinketh downe in it selfe as into Death and u May not cannot live in the fire and so x The Will it falleth into another world viz. into the beginning or as we may better say into the free Eternity into the Eternall Nothing wherein is no source nor any thing that y Or maketh giveth or receiveth a source 325. Now there is no dying in the will that is thus sunke downe for it is gone quite out from the fiery beginning in the Eye and so bringeth its life into another Principle and dwelleth in the Liberty and yet it hath all the Formes of the Essences which arise from the fire in it but z Or imperceptâ—ble unperceived For it is gone quite out from the fire 326. And theâ—efore the life of its Essences is in the Liberty and it is also desiring and receiveth in the desire in its Essences the power of the light which shineth in the Liberty which is power without Turba For this fire is onely Love which consumeth not but yet alwayes desireth and satiateth so that the will of the soule a Getteth or aâ—tracteth putteth on a body 327. For the Will is a Spirit and the soule is the great life of the Spirit which upholdeth the Spirit and so the soule is b Enduâ—d cloathed with power and dwelleth in two Principles as God himselfe doth and as to the outward life in three Principles and is the similitude of God 328. The inward Water in the spirit of the soule is the water of Eternall Life of which Christ said c John 4. ver 14. He that drinkâ—th the water that I will give him he shall never thirst this is that water 329. And the Essentiality of the Spirit which the soule putteth on is Gods-Christs-body of which he saith He that eateth my flesh and drinketh my bloud he d Or dwelleth Joh. 6.56 is in me and I in him 330. But the true Life in the Light of the Majesty in the Nâ—nth number is the Tincture of the e Or Wisdome of God Virgine it is a fire and yet not a Fire it burneth but it consumeth not it is the Love the meeknesse the humility it is the life of God and of the Holy soules and incorruptible life and a f Or infinite unfathomable groundlesse life for it is in the Abysse in it selfe it is in the Centre of it which Centre is its first life and yet doth not comprehend it as the fire doth not comprehend the Light 331. And thus the Ninth number is the life in the fire of God and it is g Or is called or accounted the life in the presence of the Trinity the life which standeth before the Ternarie viz. an Angell standing before the Crosse h Or to set forth for Gods workes of Wonder and h Or to set forth the Heavenly Glory The * 10. X. ✚ Tenth Number and Forme of Fire The Gate †Into the Holy Trinity in Ternarium Sanctum 332. You know from Reason that where there is a Roote there is a desiring will which is the Noble Tincture that driveth upwards out of it selfe and seeketh a similitude of its Forme 333. The Tincture is a Virgine and is knowne in the Wisdome of God in the Wonders it is i Not one that is a bearer or bringer forth no begettresse but an opener of the Wonders which are in the wisdome it seeketh no Glasse but meerely openeth the Essences that a whole similitude may bring forth it selfe out of the Essences it driveth the twig out of the Tree 334. This we understand of Angels and the soule they proceed from Gods Essences from the whole Tree the Angels from two Principles And the soule with the body of the outward life from three Principles and therefore Man is higher then the Angels if he continue in God 335. And in the * 10. Tenth number at the Crosse the Angels and soules are k Or first quickned or enlivened awakened and incorporated into the Heavenly Essentiality though you must understand that the Tenth number belongeth to the place betweene the fift and sixt l Forme in a Globe and the Heart is in the midst in the Centre which is the Heart of God viz. the Word of God 336. The Power in the whole Tree viz. the Pith in the wood hath the Essences of the whole Tree and thus God is a Spirit and the Word is his Heart which he m Speaketh out of all c. soundeth forth from all powers and Wonders Therefore Isaiah calleth it a n Isa 9.6 Wonder Counsellour and Power the Prince of Peace as a Pacifier of the Wrath and an Eternall power of the Wonders a Counsellor of the begettresse 337. For the Word upholdeth the Centre of Nature and is the Heart and Lord of Nature it is the begettresse in the Eye of God a giver of Power and it is the strength of the Omnipotence it holdeth the Centre of the fire captive with the Love-fire so that the fire must be darke in it selfe and the word onely hath the Light-life 338. Wee cannot finde but that the Tenth number is a
through the Turba viz. through the Anger of God and quite through Death and when it is through then it is in Gods m Or substance Essence 3. It remaineth in its n Deedes and wonders and Essences which it wrought here It beholdeth the Majesty of God and the Angels face to faâ—e 4. Wheresoever it is it is in the Abyssall world where there is no End nor Limit whither should it goe where the carkasse is there the Eagles gather together It is in Christs flesh and Bloud with Christ its Shepheard 5. Though it should goe a thousand miles off yet it were then in the same place from whence it went for in God there is no Limit neere and farre off is all one 6. It is as swift as a Thought it is Magicall it dwelleth in its Wonders they are its House 7. The Essentiality that is without it is Paradise a springing blossoming and growing of all manner of faire heavenly fruits just as we have all kinds of fruit here in this world which we eate after an Earthly manner so also there are all manner of fruits in Paradise which the soule may eate they have colours and vertues in the substance and not like a thought though they be as thin and subtile as a Thought but substantiall comprehensible and palpable to the soule virtuall and sappy with the water of Life and all this from the heavenly substantiality 8. For the heavenly body of the soule is from the pure Element whence the foure Elements are brought forth and that giveth flesh and the Tincture giveth bloud the heavenly man hath flesh and bloud and Paradise is the Power of the substantiality it is heavenly Earth incomprehensible to our outward Reason 9. But wee will againe teach you another A. B. C. All in this world have not Christs flesh in them hidden in the Old Adam yea among very many not one but the Regenerate who are departed from their owne will into Gods will in whom the Noble Graine of Mustard-seed is sowne out of which a Tree is growne 10. Most soules depart from the body without Christs body yet they hang as by a o The small threed of Faith threed and are at last in their Faith gotten into the will these soules indeed are in the Image in the Spirit but not in Flesh 11. Such as these waite 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 voyce of Christ even that Image which Adam had in his Innocency which hath been washed with Christs Bloud 12. But the Earthly Body shall not touch it that must come before the Judgement in the Turba but after the Sentence of the Judgement the Turba shall swallow it up and the p Or workes Wonders of it shall onely remaine 13. You must understand us aright These soules that must waite till the the last Day for their Bodies they remaine with their bodies in the still Rest till the last day without feeling any q Or Source paine but in another Principle 14. They have neither Darknesse nor Majesty in the Earth but are at rest without paine in the Eternall still Liberty without touching of the Body 15. Yet they see their r Or workes Wonders but they effect nothing in them for they expect God and are in Humility fot they are sunke downe through Death and are in another world yet there is a great Å¿ Gulfe or distance Space between them and the holy soules that are in Christs flesh and Bloud but not a Principle they are in one and the same Principle 16. But a Spirit without a body hath not that t Or Power might which the Spirit in the body hath therefore they rest and are under the Altar of God 17. When the last Day shall come then shall they come forth and eat of the Bread of God and put on the Divine Body as is mentioned in the Revelations of John Rev. 6.9 10 11. where the soules under the Altar cloathed in White say Lord when wilt thou avenge our Bloud and it was answered them that they should rest a little while till their brethren were accomplished which should be killed for the witnesse of Jesus 18. But the soules of the wicked have another place viz. in the most u the innermost in the utter Darknesse innermost which also is the most uttermost of all Darknesse they dare not goe up and downe they remaine meerely with the body in their x Esseâ—ce of workes substance yet not in this world neither doe they touch the Earth 19. It hath indeed power enough over the Earth it can open it without y Essence and feeling substance and perceptibility But it hath not the outward Principle it hath not power enough over the outward Spirit yet it can for a time make z Shew jugling tricks Apparitions in the a Or Spirit of the Aire fydereall Spirit 20. As many appeare againe in the Astrall Spirit and seeke b Or Rest Abstinence and make many afraid with keeping a racket in houses all which they doe by the Astrall Spirit till that be consumed and then their c Or Pompe and shew trickes lie in the Darknesse and they expect the last Judgement 21. Our Babell sath it is the Devill which goeth up and downe in the shape of the soule indeed the damned soule hath enough of the Devill but it is not the very Devill he is in the Abysse and tormenteth the soule in the time of the body willingly in the Abysse of the soule 22. Neither doth he altogether want a cloake for his knavery for he can put on an outward cloake to seduce or terrifie men in 23. But this complaint we have against Babell that she is so extreme blinde and hath so little knowledge of God she hath cast away Magick and Philosophie and received the Antichrist now she hath lost her understanding she hath a kinde of Art still but her understanding quite faileth her she hath broken the Glasse and peereth through the holes of the Spectacles 24. What shall we say The world is blind-folded it is led by a string and taken captive and it seeth it not yet it were at liberty if it did but see it once the snare wherewith it is bound is malicious Knavery thou shalt soone be made to see It is broad day-light doe but awake thou Keeper of Israell 25. Thus my beloved friend know that there is a difference of Places where soules are according to that whereinto the soule is entred if it be Holy and Regenerate then it hath a d The body of Christ Body which expecteth onely the e Or workes Wonders of the body at the last Day it hath f Conceived or formed comprehended them already in the Will but at the Day of Judgement it must stand before the Judgement 26. All soules
or woe doth consist yet there is no feeling heere but they are onely Formes of Nature for it is no a Materia Materiall but it is the Originall of the Spirit or Eternall Nature in the Eternall Will 31. For the soure desiring attracteth and maketh penetration and the bitternesse breaketh it asunder in the turning wheele and so there ariseth multiplicity of Essences and it is as it were a furiousnesse or as I may say in a similitude a Confusion of the Eternall Mobility a cause of the Essences and this the Eternall Will must suffer to be in it selfe and therefore it conceiveth or taketh to it selfe another Will to flie out from this wheele and yet cannot doe it for it is its own substance and seeing it cannot and yet cannot leave its eternall desire and longing it holdeth and attracteth to it selfe so that the Essences are continually generated and yet without the desiring they are nothing and thus the whole forme standeth in the b Or sound noise and is called MAR and seeing the Will cannot be free it falleth into a great anguish to speake according to Mans understanding that the Reader may comprehend the sense and depth of it 32. For the Will is the conception and that which is conceived in the Will is its Darknesse and the desiring is the Essence and the contrary will is the wheele of the multiplicity of Essences so that they are numberlesse but the multitude is according to the Mobility These two formes are the Eternall Essences and the Eternall Band which maketh it selfe and cannot doe otherwise 33. For the vast infinite space desireth narrownesse and inclosure or comprehension wherein it may manifest it selfe for else in the wide stillnesse there would be no manifestation therefore there must be an attraction and inclosing out of which the manifestation appeareth and therefore also there must be a contrary Will for a transparent and quiet will is as nothing and generateth nothing but if a Will must Generate then it must be in somewhat wherein it may forme and may generate in that thing for nothing is nothing but a stillnesse without any stirring where there is neither darknesse nor light neither life nor death 34. Now since wee cleerly perceive that there is both light and darknesse and moreover an eternall stirring and forming which is not onely in the place of this world as farre as our senses reach but without end and number where the Angelicall world shineth cleerly and yet not in the inclosure of the Darknesse therefore wee should raise our c Or senses thoughts towards the Angelicall world which yet is not without this place of this world but it is in another Property and in the Eternall Lights and yet there could be no Light except there were a Genetrix or Matrix to bring it forth 35. Now if it shine out of the Genetrix or Matrix then it must come forth out of the Genetrix For the Genetrix is a Darknesse and yet that were nothing neither if the Eternall Word which d Attract frame or Create maketh the Eternall Will were not there And in the making or creating is the Birth of the Eternall Beeing Of which John saith In the beginning was the Word which was in the beginning with God all things were made by it and without it was nothing made that was made 36. Consider heere my beloved Minde whence Light and Darknesse cometh also joy and heavinesse love and hate as also the Kingdome of Heaven and the Kingdome of Hell good and evill life and the shutting up in death 37. Thou sayest God hath created it very well but why art thou blinde and dost not acknowledge it whereas thou art ind d the similitude of God Why speakest thou more of God then thou knowest and is revealed or manifested to thee Wherefore dost thou make e Cannons and Ordinances Lawes concerning the will of God of which thou knowest nothing seeing thou doest not know Him Or why dost thou shut up thy life in death whereas thou mightest well live and know God who dwelleth in thee for thou hearest it also from St. John that all things are made by the Word 38. Seeing then God is the Word which hath made all things he must therefore be in all things for a Spirit is not a made thing but a generated thing in it selfe which hath the Centre of its Birth in it selfe or else it would be corruptible therefore now the Centre must stand in the Eternall Maker or else it were transitorie for there is nothing from Eternity but the Word and the Word was God and therefore it must needs be its own Eternall Maker of it selfe and it selfe must expresse it selfe as a Word out of it selfe as out of its own Maker 39. For where there is a Word there also is a speaker to speake it Now since it is the Father that speaketh it and the Word which is spoken out of the Centre of the Father is the Sonne thereof and seeing the Father in his Centre calleth himselfe a Consuming Fire and yet the Sonne the Word is a Light of Love humility meeknesse purity and holinesse and that the Father of the Word is so also called and acknowledged throughout the holy Scripture therefore wee should consider the f Quality or property source of the Fire in the Centre of the Father seeing the Father and the Word is one and yet in two distinct formes and that also the Wrath and the Anger together with the Abysse of Hell standeth in the Centre of the Father 40. For St. John saith Of and through it are all things and without it was nothing made for when the Word desired to make or create and the Father through the Word then there was no Matter for him to make it of for All was as it were nothing neither Good nor Evill neither Light nor Darknesse but the Centre stood there for the Will is his Heart Sonne and Word which onely is the Eternall Beeing and the Band which maketh it selfe and yet the Deity may not thus be comprehended because a Beeing affordeth a distinct difference or divisibility and appeareth in two Principles 41. Therefore wee will lay before you the Ground as wee certainly know it and our purpose in writing is to the end that you might see how blinde you are and how without knowledge you meddle when you make such huge g Comments Sermons or Glosses upon the Scriptures Expositions of the Writings of the Saints about the Essence and Will of God and yet know him not 42. You persecute despise and disgrace one another you raise warres uproares and Tumults and make desolate Countries and Nations about what is the true knowledge of God and his will and yet you are as blinde as a stone concerning God you doe not know your own selves and yet you are so furiously mad that you contend about your knowing of God who is the maker preserver and upholder of
Tune For the flash maketh the tune and it is the Salt-Spirit which u Or knocketh soundeth and its forme or quality is gritty like sand and herein arise noises sounds and voyces and thus CV comprehendeth the flash and so the pressure is as a Winde that thrusteth upwards and giveth a Spirit to the flash so that it liveth and burneth Thus the syllable VS is called the burning Fire which with the Spirit continually driveth it selfe forth and the syllable CV presseth continually upon the flash 43. And the third word SAL is the Salt-Spirit because the auntient x Philosophers Wisemen saw how Nature is thus divided into many parts and that every Forme of Nature hath a parricular Matter in this world may be seene in the Earth and that the Salt-Spirit especially is the greatest in corporeall y Or substances things for it preserveth the Body that it doth not decay therefore they have rightly set downe this Gate onely which is the Mother of Nature For out of this forme in the Creation Earth stones water and all sorts of Mineralls were made yet With the mixture of the other Formes as you shall see hereafter My beloved Reader understand us thus according to our own sense meaning and apprehension 44. The foure Formes in themselves are the Anger and the Wrath of God in the Eternall Nature and they are in themselves nothing else but such a source or property as standeth in the Darknesse and is not materiall but an Originality of the Spirit without which there would be nothing 45. For the foure Formes are the cause of all things as you may perceive that every life hath poyson yea the poyson it selfe is the life and therefore many creatures are so venomous because they proceed from a poysonous Originall And you must know though these be the chiefe causes of Nature that Nature consisteth in very many more other Formes for this maketh the wheele of the Essences which maketh innumerable Essences where every Essence is againe a Centre so that a whole Birth of cleane another Forme may appeare 46. Therefore the Power of God is unsearchable and our writing is not to that end that wee should search out the ground of the Deity in the Eternall Nature and lay it before any no that cannot be but wee will direct the blinde the way that himselfe must goe wee cannot goe with his feete but as a Christian we would faine lead him and impart to him what we have not out of boasting in our selves but that wee might helpe to plant the great body consisting of the Members in Christ of which wee will make mention hereafter to which end these very high things are mentioned that wee might shew you the right marke in the Originall that your selfe might see and learne to understand the course of the world and how blinde all are concerning God and what the cause and end of z The blindnesse of the world it is 47. Wee tell you this that you might rightly consider it for these foure Formes are in all things yet in this world as in the third Principle they are not understood to be in their a Or their utmost effect very eager Essences For the vertue of the Sunne in the Elements tempereth all things so that the Essences stand not in such a wrathfull source or property but are as a pleasant friendly life as the Light out of the second Principle which is the Light out of the Word Heart of God the Father doth enlighten the foure Formes in the Centre of the Angelicall Spirits so that they are in their own Centre friendly lovely and very pleasant 48. And you should well consider the Fall of the Devills who have lost the Light of the Heart of God and must now stand in the foure Formes of the Originall in such an anxious source or condition as was above mentioned 49. Thus is the soule of Man also together out of this Eternall Band breathed into Man and enlightened from the light of God but in the fall of Adam it is gone out from the Eternall Light of the Heart of God into the light of this world and it hath now to expect if it have not entered againe into the light of God when the light of this world doth breake off from it that it must then remaine in the foure Formes without the light in the first Birth of the life with the Devills 50. For the foure Formes without the Eternall Light are the Abysse the Anger of God the Hell and the horrible flash of fire in the wheele of b Or breaking Corruption in the flying up of Mercurie or the terrible cracking noyse Their light is in the Brimstone-Spirit which they must awaken in themselves or else their Spirit standeth in Eternall Darknesse its living Forme of the Abysse is a Dominion of a severe eager property or source which climeth up in the flash of Fire willing to be above God and the Kingdome of Heaven and yet cannot reach nor feele nor see them for c The Eternall Darknesse it is a Principle which comprehendeth neither this world nor the Angelicall world and yet is not severed but is in one and the same Place 51. For wee offer to your consideration that as wee Men with our Earthly eyes which wee have from this world cannot see God and the Angells which yet are every moment present to us yes the Deity it selfe is in us and yet wee are not able to comprehend it except wee d Set all our thoughts and resolutions upon God and Goodnesse put our imagination and earnest will into God and then God appeareth to us in the Will and filleth the Minde where wee feele God and see him with our eyes viz. the eyes of our Minde 52. So also if wee put our imagination and will into evill and wickednesse d Set all our thoughts and resolutions upon God and Goodnesse then we receive the source of Hell in the Wrath and the Devill layeth fast hold on our very Heart in the Anger of God yet wee see him not with these eyes onely the Minde and poore soule in the Eternall source of the Originall understand it and tremble at the Wrath so that many a soule despaireth and casteth it selfe into the source of the Originall and driveth the body to death by sword the rope or the water that it may thereby suddenly be ridde of the torment or source in this life which is from the Third Principle For that soule standeth between the Kingdome of Heaven and the Kingdome of this world in scorne and therefore maketh hast to the Abysse 53. Also wee give you very earnestly to consider that God did not create a peculiar Hell and place of Torment on purpose to plague the Creatures viz. Angells and Men because he is a God that willeth not Evill and doth himselfe forbid it and hath therefore suffered his Heart to become Man that he might redeeme
the Fathers Nature which bring their Wonders in us to the Light 49. For wee are the n Expresse Image Similitude Resemblance Pourtraiture or Type Representation of the Deity in which the Spirit of God openeth his Wonders and be you rightly informed God the Father hath begotten us againe in Christ that wee should with our Imaginations enter againe into the Word viz. into the Centre of the light flaming Heart that the Holy Ghost might proceed from us againe with power and o Miracles workes of Wonder as may be seene by the Apostles of Christ 50. But since wee have suffered our selves to be held by the seaven fierce Spirits of the Fathers Nature out of his Centre and are not with our Immanuel gone forth from our own reason and knowledge and pressed in to the life of Christ that the Word in us might p Be incarnate become Man therefore also all the six Spirits of the wrathfull Nature have shewen their Might and Wonders in us and have let us gpe astray in Babel so that wee have not walked in the Love of the Word in the Life of Christ but after our own Inventions in a forged hypocriticall seeming holy conceit about the Will of God and have not walked in the Spirit of Christ but in Pride 51. And because the Seekers in the Fathers Nature have found out Arts therefore they have troden simple Humility under-foote and because in their own Inventions they have departed from the Heart of God and so have erected an Earthly Kingdome for their voluptuousnesse therefore all the six Spirits of Wrath have justly produced their effect upon them 52. For though the Heart of God hath sounded a Trumpet with a Spirit out of its Centre and called upon people to Repent yet they had alwayes rather take delight in their tender flesh and delicate life and had rather follow the Devill who hath alwayes from the Anger of God sounded a Trumpet contrary to it viz. contray to Repentance and hath stirred up Warres and bloudshedding of which the Revelation testifieth in a Figure And the Spirit of God hath therefore declared the Revelation as a cleere Glasse 53. And mark what the Angel said Seale what the Seaven Thunders have spoken The voices of the seaven Thunders out of the sterne Essences would be well enough hidden from us if we did not q Or employ our thoughts purposes and endeavours in the same things put our Imagination into them and open them in us for in the Centre of the Sonne in the Meeke Love they are not manifested or revealed 54. But being the Word or Heart of God is r Or Incarnate become Man and that in him it hath assumed a humane soule to bring us againe out of the wrathfull Nature into the Glassie Sea viz. into the Angelicall world to the wonders of the seaven Golden Candlesticks and because wee yet lay hidden in the seaven Seales of the Father therefore the Å¿ Verbum Dei Word of God with it s assumed humanity must enter againe into the sterne Matrix into the sharpnesse of Death and of the Anger And there the Man Christ hath broken the seaven Seales in the soule of Man 55. For the t Verbum Dei Word of God or the Heart of God which became Man and the humane soule which out of the seaven Spirits of God was breathed into Man from the Spirit Mercurius that is the Spirit of the seaven Seales which in the Word is called the Holy Ghost and yet from the Centre of the Father is called the Spirit Mercurius viz. out of the sharp Essences out of the fiery wheele as is mentioned before but in the Out-birth of the Father through the Meeknesse of the Love in the Word in this world viz. in the third Centre is called Aire hath broken the fierce might in the Centre of the soule 56. For when the soule of Adam went forth out of the Word and entred into the Third Centre viz. into the Spirit of this world then the Centre of the soule was Eternally Sealed up in the Matrix of the Wrath in the seaven Formes of the wrathfull Nature of the Father and there was none in heaven in the Glasse Sea nor in this world that was able to breake open these seaven Seales there was nothing else in the soule but the Eternall Death in the horrible Anguish and in the Darknesse 57. And there the Mercy or Barmhertzigkeit brake forth out of the Heart of the Father and entred into the humane soule and brake the seaven Seales of the fierce wrath and kindled the Light which over-cometh the Death and the Anger in the soule 58. Not that the soule was rent out from the Fathers Essences as if it were no more in the seaven Spirits of Nature no that cannot be all standeth in the seaven Spirits of the Fathers Nature yea even the Heart of God it selfe standeth therein onely the seales of Death in the fierce wrath are broke open by the Light of the Heart of God in the Centre of the humane soule 59. For which wee thank God the Father in Christ Jesus who became Man and Regenerated us in him to the Light and Redeemed us from the fierce wrathfull source or torment in the zeale of the Anger in Eternity 60. But because wee Men did not u Accept or embrace acknowledge such great grace and light neither did esteeme it but were pleased with the flesh of Adam and the best of this world and though indeed wee saw that God in the Man Christ as also in his Disciples and in all those that earnestly clave to him in the New Regeneration did great Wonders and Miracles yet wee our selves put away our Candlestick and lived in hypocrisie and in our own seeming holinesse and in tyranny and persecuted Christ therefore he left us also sealed up so that wee knew his Light no more but wee sought out for our selves wayes to God and would by our own contrived opinions come to God The Kingdome of this world was x Pleased us better more acceptable to us then the Kingdome of God wee practiced before him nothing bnt hypocrisie and our heart was far from him Therefore wee must also in the Nature of the Father remaine under the seales till the Spirit Mercurius that is the wrachfull spirit in the Anger of God according to which God calleth himselfe a Consuming Fire hath manifested all its Wonders in us 61. And the Revelation sheweth very cleerly how the Spirit Mercurius hath opened one Seale after anoâ—her and hath powred forth all plagues and abominations y Vpon or amongst us in us and hath brought forth meere contention warres and malice meere cunning crafty subtilty deceit and falshood with wonders and powers in us as indeed he very finely pourtrayeth us as an abominable Beast like a Dragon with seaven Heads and ten Hornes and upon his Hornes ten Crownes and our formall demure z Clergy Ministry or
such as have received Ordination and are therefore called Divines Preachers Spirituality sitteth aloft upon the Dragon finely and stately trimmed and adorned with a Crowne 62. And there you may behold your selfe you faire Bride upon the Dragon doe but see what you ride upon is that Christs Asse in lowlinesse or is it the Devill from the Abysse your own authority and the eliming up of your Tyrannicall Power which you your selfe have erected is your Beast in that you have set up a wicked compulsion forcing and oppressing of poore people and have lived onely in Pompe State and Pride your spirituall Heart is the beautifull glistring Bride upon the Beast 63. Behold I must tell it you behold your selfe you dainty Bride full of abominations and desolations since you account your selfe so faire behold what have you built Great glistering Houses of Stone into which you enter and there practice whoredome hypocrisie and dissimulation you give God fine words and your heart hangeth to the Dragon you devoure the fat of the Earth and your Hypocrites must fall downe before your Beast and Dragon viz. your tyrannicall Power and worship you or else your Dragon will devoure them whatsoever you a Ordaine Preach Teach or Direct set up must be accounted Divine 64. O how finely are you deciphered doe but behold your selfe it is high time doe you not see how the Angel throweth you together with the Dragon into the Abysse into the Lake of Fire and Brimstone or doe you not know your selfe yet 65. Doe you not know that we must be borne of God in Christ and live in the conversation of Jesus Christ Doe you not know that the Word is become Man Wee must be new-borne in Christ that so the soule may be a Member of Christ wee must all be generated put of one body which is Christ or else wee cannot behold the seaven Candlesticks or Lights of God in us 66. To what purpose doe you so much play the Hypocrites with your seeming holinesse why doe you usurp b Jus Divinum Divine power in your seeming holinesse you have it not you have nothing else but the power of the Dragon your Antichristian Idol if you desire to have b Jus Divinum Divine Power you must be in the life of Christ in God and so you receive Divine Power to worke in those who lift up their heart to Christ in God there you have the Keys of the Kingdome of Heaven in the Angelicall world 67. Your Lawes Councells Decrees Cannons and your singular Articles or Opinions are but meere deceit the Spirit of Christ in God will not be bound to any Lawes Whatsoever you teach concerning your own Power in Heaven which you appropriate and usurpe to your selves without the New Birth in Christ is all false and lyes and the power thereof belongeth to the Dragon or your own power consisteth in the Tyranny of Rulers 68. None have any Power in God except he be borne of God in Christ Jesus and such a one can open the seaven seales to the inclined heart which inclineth it selfe to God in Christ Jesus by his voyce and word which soundeth from God and can sound the Trumpet into the desiring Minde 69. Therefore behold your selfe in the Revelation in that Representation or Image of your riding upon the Dragon How bravely ride you on Earth as the Dragon the old Devill doth in the seaven Seales which would alwayes ride over the heart of God in the might of the Fire and yet remaineth sealed up in the seaven Seales hi the dark Abysse of the Eternity in the originall of Nature in the wrathfull Matrix and so you ride also 70. And though the seales in the soule of Man are broken in the Death of Christ yet the Anger of God with the Spirit of this world hath sealed you up and driveth you on that it may accomplish all its wonders in you 71. Behold you proud Whore upon the Beast what have you sought after since the Times of the Apostles who walked in the life of Christ and not according to the lust of the fierce Spirit in the originall of Nature as you doe behold your brave Kingdome that you have erected in the world in which you goe about to compell men to turne away from God and to reverence and c Or prayed to worship your Lawes 72. Christ c Or prayed to worshipped his Father his soule pressed in verbum Domini into the Word of the Lord in the seaven Golden Candlesticks which are the burning Love-Spirit of the Heart of God in the Father in the still Eternity there in the source of the Father Christ wrought great d Miracles Wonders for he opened the seales of the hidden Mystery and did drive the uncleane Spirits out of the wrathfull source of the soules and sounded with his Word in the Centre of the poore captive soules so that they stirred all Seales and in the life of Christ pressed in to God and there the Devill could not dwell for he is a Spirit of Darknesse and wee will hereafter shew him to be 73. But you take and usurp the Kingdome and power of Christ with faire hypocrisie and deceit where are your Wonders while you make Divine Lawes onely for your worldly honour and deceit onely that you might rule over silver and gold and the soules of Men 74. O you Babylonish Whore you are shee of whom the Prophets have spoken who have prophesied in the hidden seales of the Wonders which were hidden in the Eternall Nature in you the Wonders are brought to Light But you spoile the Tree of Life therefore you must goe into the Lake which burneth with Brimstone and therefore the Spirit saith in Revelation Goe out of her my People that you be not partakers of her source plagues or Torment 75. Now since you are growne forth of your selfe in the fierce Might of the Anger of God and are a devourer and have e Or used set up the Wonders of God in pride for the honour of your Beast therefore the seales in you are f Or hidden to you sealed up till the time that the Anger hath shewne its Might upon you and that you devoure your selfe 76. For you have despised the Angels sounding of the Trumpet and persecuted those that were sent from God you esteeme your belly God and glory most of all and love flattery 77. The Bride of the Beast saith I am your God set mee upon you ride on how you will I will cry aloud and say the fatnesse of the Earth is yours and men shall worship you in mee feare and horrour be upon all those that disesteeme us Thus I ride over the bended knees and over the soules of Men where can there be such a Kingdome as wee have for wee are exalted more then Princes and Kings and wee are honoured and reverenced by them and placed above them 78. But the Spirit Mercurius which goeth forth out of
of the Essences 83. I give you a similitude of this in the spirit and life of Man you see the Body which is in it selfe a dark or opake thing voyd of understanding it hath indeed the Essences but from the opening of the Spirit which openeth the Essences and bringeth them to the will or else the body would be dead still and senslesse 84. So you see also that the Spirit is not the Body but it hath a Government of its own and when it departeth from the body the body perisheth for the Essences or the flowing faculties remaine in the dark Death and there is no understanding for it is the Spirit which openeth the thoughts and bringeth them forth out of the Essences 85. And you see moreover that the Spirit is not the light it selfe for the light hath its originall in the Tincture which is the blossome of the Fire but the Spirit is the blower up the Fire as you see by the Aire which bloweth up the Humane Fire and wee may understand it well enough 〈◊〉 our selves if wee doe but open and know our selves by our spirit which shall here-following be shewed us 86. Understand us heere rightly concerning the number Three or Trinity of the Deity wee meane but one God in three Persons of one Essence and Will But wee give you to understand concerning the Ternary that there are Three Centres therein which are knowne in the Eternall Nature but are not knowne without or beyond Nature for without the Nature the Deity is called Majesty But in Nature it is called Father Sonne and Holy Spirit Wonder Counsell Power 87. For whatsoever is without Nature could not helpe mee I could not in Eternity either see feele or finde it because I am in Nature and generated from it 88. But because the Majesty hath generated the Nature and so hath manifested it selfe therein in Three Persons therefore I rejoyce in that manifestation as being a Creature inhabiting therein in Eternity 89. And seeing then that I am generated out of the Nature of God therefore is it my Mother and the food of my soule and my soule is the food of God for I am his praise and glory which he receiveth from my spirit for my soule openeth his wonders through his working and so is a joy o In the Holy Ternary or Trinity in Ternario sancto 90. I speake not onely of my selfe but of all men and Creatures wherein his wonders stand open both in his love and anger For the Devills themselves stand in the Wonders of God for they open the Seales of the Anger and all standeth to the Joy and Glory of God The Fift Chapter Of the precious and most Noble Virgin the Wisdome of God and of the Angelicall World The two Gates in Ternarium Sanctum highly to be Considered 1 THou Sophister I know thou wilt accuse mee of Pride because I being a meane simple man in this world soar 〈◊〉 high into the Deepe But it is said that you looke onely upon the wisdome of this world I doe not esteeme or care for it For it affords me no joy at all but I rejoyce at this that my soule moveth in the Wonders to the praise of God so that I know his wondrous works in which my soule delighteth as in its Mother Now every Spirit speaketh of its own Mother whose food it eateth and in whose source or property it liveth 2. Now since I know the Wonders shall I be silent Am I not borne to it as also all the Creatures that they should open the Wonders of God Therefore now I labour in my employment and another in his and thou proud Sophister in thine 3. Wee stand all in Gods field and wee grow to Gods glory and to his works of wonder as well the wicked as the * Pious or godly vertuous but every fruit groweth in its own property when the Mower shall cut it downe then every fruit shall come into its own Barne and every property receiveth that which is its own and then the field in its Essences out of which wee are growne shall be manifested for there are two Centres in the Eternity and each Centre shall bring in its own Crop 4. Therefore consider O Man what you judge that you fall not upon the sword of the Spirit of God and that your work be not p Or Kindled blowne up in the Fire of Wrath for looke upon the Image in the Revelation which beareth the sword in its Mouth surely it signifieth the Spirit of God concerning which Christ said When he cometh he shall reprove the world of sinnes of righteousnesse and of judgement 5. Of Sinnes because they live in hypocrisie and are not obedient to the Spirit of God nor beleeved in him that he might manifest heavenly wonders in them but they continue under the wrath in the first Centre and will not be regenerated and doe open or manifest no other wonders but such as are in the Wrath in meere hypocrisie 6. And of Righteousnesse Christ saith Because I goe to the Father He hath destroyed Death and opened the heavenly Gate for the soule and is gone againe to his Father and hath called us to him but the dissembling hypocrite will not come he taketh more delight in his pride therefore the Spirit reproveth him and rebuketh him to his face and layeth all his false wayes open to the light that he might see and beware 7. But he striketh downe the Wonders of the Reproofe to the Ground till the Spirit reprove him of Judgement because the Prince of this world who held men captive is judged And thou Sophister runnest on wittingly for thy own profit transitory voluptuousnesse and honours sake to the Devill and canst not see the open Gate which the Spirit sheweth thee therefore he reproveth thee and sheweth it to thy face 8. And if you will not for all that then it is as was said Wee have piped unto you but you have not danced wee have called you but you are not come to us I have been hungry after you but you have not fed mee you are not growne in my Garden of Roses therefore you are none of my food your heart hath not been found in my praise â—â—erefore you are not my food And this Bridegroome passeth by and then cometh the other and gathereth what he findeth into his Barne you should consider that Further Information touching the holy Trinity 9. Now since wee speake of the Holy Trinity as of one onely God in one onely Essence therefore wee say that the Holy Spirit goeth forth from the Father and the Sonne And seeing God is every where and himselfe filleth all things in the whole Deep theâ—efore the minde asketh Whither doth the Spirit goe forth seeing it is in the mouth of God and also remaineth only in God as a spirit in a body 10. Heere see Apocalyps the fourth there appeareth before the Throne of the Auncient of Dayes a glassie Sea wherein standeth
the seates of the twenty-foure Elders with the Lambe which was slaine and liveth Eternally and the Auncient of Dayes sitting upon the Throne hath the Booke with seaven seales which the Lamb that was slaine tooke out of his hand and brake open the seales 11. There you see the seaventh Spirit of the Divine Nature which is the joy of the Majesty of God wherein the Trinity manifesteth it selfe and you see the true Angelicall world For the Sea is the Water-Spirit which in the Originall of Nature is the fierce sourenesse but it getteth a skreeke or aspect from the light of God where this forme departeth and the skreek in the darknesse turneth to be a sinking downe into Death where yet the captivated skreeke in the light which is now called joy is also a sinking downe and is turned into Meeknesse wherein the light shineâ—h And it is like unto a Glassie Sea 12. But it is the q Body or substance Corporeity of the Divine Nature and herein the seaven Spirits of God viz. the seaven burning Torches are revealed which the Angel in the Revelation biddeth to be written but the seaven Thunders in the dark Matrix in the fierce Nature he biddeth to be sealed and not written for they would be opened one after another and powre forth their wonders which none should know till they are past till the seaventh seale in Ternario sancto is opened and then shall the hidden Mystery of the Kingdome of God be finished when the seaveth Angel soundeth his Trumpet 13. And heere wee give you to understand what Moses saith God created the Heaven out of the midst of the Waters Behold thou seeking Minde this Glassie Sea which is the Water-Spirit in the presence of God is the Matrix out of which the word Fiat created the Element of Water for the Element of water in this world is an Out-birth out of the Matrix of the Heaven 14. For they use to say God dwelleth in Heaven and it is true and that Heaven is the Comprehension of God wherein God hath manifested himselfe through the Creatures viz. the Angels and the soules of Men for in this seaventh Forme viz. in the Glassie Sea the Nature of the Father standeth revealed in great Holinesse not hi the Fire but the word is the Fire of this source or property and the Holy Spirit here goeth forth through the Word in the Angelicall world and formeth every thing that groweth and liveth for he is the Spirit of life in this source or property 15. Behold thou seeking Minde I shew it to you yet more deeply and cleerely thus Nature is generated out of the Fathers first will which is in it selfe onely a Spirit and a Darknesse and yet is driven so far by the will as into seaven Formes and out of seaven infinitly But the cause of Nature consisteth in the first foure Formes viz. in soure or harsh desiring in the bitter sting in the flash of Fire where the life taketh its originall and the fourth in the skreeke of the Matrix before the Fire where the sinking of the heavy Death downwards and the going of the Fire-life upwards is generated where the Centre then standeth in the midst as a heart in the body out of which the Tincture as the fift Forme of fire ariseth which is the Love-desire and that desire is a penetrating noise or sound in the sixt Forme and the life of the Tincture penetrateth through the sinking downe of Death where then wee understand the Meeknesse of the Tincture which maketh the sinking down corporeall which is the seaventh Forme out of which corporeity in the beginning of this world the Earth Stones Metalls and the whole Centre of the Globe of the Earth were generated and in the six formes of Nature standeth the Globe of the Earth with its Regiment and the seaventh Forme is the Comprehensibility or palpability as is in Earth and Stones and it is the body of the six Formes wherein they performe their work as a spirit in the body And the upper Globe in the Deepe above the Earth hath just such a Regiment in seaven Formes where then the foure Elements keepe the upper Centre and the Constellations keepe the wheele of the Essences of the Will and the Sun the Tincture of Fire wherein every life in this outward world doth consist 16. And just so also is the inward Regiment in Ternario sancto not severed from this world but this world is severed only by a Principle for there is no corner or place in this world where the inward Regiment is not 17. For this world is become corporeall out of the Fathers Nature out of the Wrath out of the seaventh Forme where the Tincture of the Sun maketh it lovely and pleasant againe 18. And therefore the Devill is called a Prince of this world for he is the Prince in the Wrath of the Fathers Nature and the Angelicall world is the Sonnes Nature in great love joy pleasantnesse and Humility for the Word or the Heart of God is the Centre therein 19. And the Flash where Light and Darknesse sever maketh the Principle and severeth it into two Kingdomes where one Centre burneth in the Fire or Anger and the other in Love out of which the cleere Light shineth And you must know that the fierce Flash is the mark or limit of seperation for that is the skreek to Life and to Death where Wrath and Love part which I will explaine to you hereafter 20. Thus wee give you to understand concerning the Angelicall world The Fathers property is no darknesse but the darknesse is generated in the sterne desire and the Fathers property is the Light cleere free Eternity which hath a will to Nature and that light will in the Nature is the flash of the Essences and sharpeneth it selfe in the sterne hard wrath and driveth it selfe on to the fourth forme where the flash of the liberty in the sharpnesse shineth like Fire and there the flash of the liberty divideth it selfe into two Principles one forward from it with the strong might of the Fire the other in it selfe in the free light Eternity and it giveth the r Or Brightnesse Glance to the light Liberty 21. And in this seperation the flash maketh the Å¿ ✚ Crosse where it presseth so terribly through the dark Wrath. And so the fiercenesse with its Centre flieth upwards for the fire driveth upwards and the Matrix of the sourenesse sinketh as a thing that is kild by the skreeke downe into Death and the flash upon the Crosse standeth still Essentially for it hath discovered the Matrix and the Matrix hath infected it and holdeth it captive and the fierce flash in the Matrix turneth to meeknesse for the flash in the terrified and overcome Matrix getteth a terrour of crack also as when water is cast upon fire where yet there is no water but spirit to be understood 22. Thus the fiercenesse of the fire is quenched upon the Crosse
considering of them the Spirit shall make a Hymne of thanks to the praise of Gods works of wonder as Esaias saith Though your sinnes were as red as bloud if you turne they shall be as wooll white as snow And yet you must know that in the life to come they shall appeare in the Figure but in another source or property Mark this yee children of God for much is herein contained 135. From this Ground wee know that Adam in his Innocency before his sleepe which signifieth Death when he had imagined into the spirit of the foure Elements was in this world in Paradise and yet it might well be said not in this world he was indeed in this world upon the face of the Earth but in a paradisicall source or property in the Dominion of the one pure Element and not in the foure Elements 136. But when he entred into the foure Elements he Entred into Death and his body became like a Beast and the Earth was Cursed from the Lord so that it bare no more Paradisicall Fruit For Adam was driven out into the outward Principle and there he must eate Earthly Fruit and open or manifest the Wonders of the Outward Principle and so he instantly became Earthly 137. For his Body was from the Earth and Created out of the Earth but it was not Earth no more then Gold is Earth though it groweth in the Earth and proceedeth from the Earth for it was Ex Matrice ex Massâ from the Matrix out of a Masse understand out of the substantiality out of which the Earth was originally generated and created The Pure Element is also in the Earth as also Paradise and it is onely the source or property that maketh the alteration wherein the Light of God is detained 138. Adam would be as God in all the Three Principles and the Serpent also perswaded Eve to it that if shee would Eate of the fruite of the Earth shee should know good and evill indeed evill enough care misery and sorrowes in the Death of the foure Elements 139. And therefore seeing the foure Elements must break thence it is that ſ Transitorinesse 〈…〉 Corruption is in Mans Body and the soule which is taken out of the Etetnall remaineth in the Eternall therefore there must come a heavenly body out of the pure Element againe out of the substantiality which is before God out of the Matrix of the Earth like the first Body which was in Adam and must t Or Assume our humane soule receive our humane soule into it and u Or suffer Death Enter into Death and bring us out of Death on the Crosse into the Element againe into the substantiality in the presence of God in Ternarium sanctum into the Holy Ternary For Adams soule was taken on the Crosse in the Eternall Centre where the Heart of God ariseth from Eternity and was breathed into the Created Body of Adam from the Spirit of God and therefore the Heart of God must x Or be Incarnate become Man 140. And as Adam was entered into the Earthly Crosse into the Death of the foure Elements so must the New Adam Christ suffer himselfe to be y Crucified Hanged on the Earthly Crosse and enter into the Earthly Elementary Death for Death sticketh not only in the Earth but also in the Aire and Adam desired also with his Imagination not to enter into the Earth but into the Aire he lusted after the Spirit of the Principle of this world and it laid hold on him And so he fell also into the Earth 141. For the foure Elements are altogether in one another and the Ground or Foundation upon which they stand is the Fire of the fierce Anger of God wherein the Devills dwell as is above mentioned 142. z Note And so the New Adam Christ must enter into the Abysse of the foure Elements viz. into the Hellish Fire of the Wrath and a Or passe presse through the Hell of the wrath through Death and bring the humane soule againe into the Paradise of God 143. And therefore the New Adam Christ was Tempted or Tryed forty dayes in the Wildernesse whether he could stand in the Paradisicall source or property and so eate onely Paradisicall Fruit which groweth in the source or property from the Essences of the Spirit of God and there he did eate ex verbo Domini of the Word of the Lord and not at all of the foure Elements 144. For he did beare also the Earthly Image and there the New Heavenly must overcome the Earthly and the soule must enter againe into the new heavenly body that the Earthly may but onely hang to it and thus also was Adam Created in the beginning 145. He was to eate of Paradise whose property should rule over the Earthly and though he were in the foure Elements yet he was to live in the Pure Element and then he might have continued so Eternally though the Outward Principle should be broken yet he should have remained 146. For he was in Paradise and not in the foure Elements but when he entered into them he entered into Death and the Anger of God in the Abysse of Hell did captivate the soule which Christ brought forth from thence againe 147. O yee Children of Men Mark what is revealed to you doe not account it a fiction and a Historie It is knowne in Ternario Sancto in the opened seale of the Seaventh Forme in the Centre therefore consider what it is 148. Hereby is signified to you the finall breaking of the outward Principle Trim your Lamps the Bridegroome is ready his Trumpet soundeth the Seaventh Angel from the Throne of Heaven soundeth The Mysteries of the Kingdome of God shall be o Or finished accomplished at the time of his sounding and then there is no time more in the foure Elements but then the Eternall Time in the Element in the Life of God and the Time in the Abysse goeth on 149. Goe out from the c From the Confusion of Tongues Languages in Babel for wee all speake but one onely Language in Jerusalem Babel burneth in the Fire or confounded Christendome is kindled in Warres Contention and Strife in Famine and Pestilence in the Anger of God Amen The Sixt Chapter The Two Gates Of the World and also of Paradise most highly to be considered Note more of the Language of Nature 1. WEE have shewed you before the Ground of the Language of Nature how Adam gave Names to Every thing and out of what God spake to Adam viz. out of the Life of the Birth as wee speake at this very Day and if wee consider our selves therein we finde the whole Ground in Heaven and in this world and wee see it well enough with Earthly Bodily Eyes that it is true wee need no other Testimone then the Great Booke Heaven and Earth the Starres and Elements together with the Sunne wherein wee well know the similitude of the Deity 2.
And yet a thousand times better in our selves if wee know and consider our selves for the Spirit giveth every thing its Name as it standeth in the Birth in it selfe and as it formed them in the beginning in the Creation so it also formeth our Mouth and as they are generated out of the Eternall Beeing and are come to a substance so the humane Word goeth also forth out from the Centre of the Spirit in shape property and forme and it is no other then that the Spirit maketh such a substance as the Creation it selfe is when it expresseth the forme of the Creation 3. For it formeth the Word of the Name of a Thing in the Mouth as the Thing was in the Creation And thereby wee know that wee are Gods Children and Generated of God for as God from Eternity hath had the substance of this World in his Word which he hath alwaies spoken in his Wisdome so wee have d That substance Essence or thing it in our Word also and wee speake it forth in the Wonders of his Wisdome 4. For God is himselfe the e Eus Entium Essentia Essentiarum Substantia Substantiarum Beeing of all Beeings and wee are as Gods in him through whom he revealeth himselfe wee see that a Beast cannot expresse viz. it cannot give any thing its name according to its property which is because it cometh not out from the Eternity as Man doth it bleateth and barketh as the forme of the Out-birth of the foure Elements is and hath no higher Spirit then the Elements are though their flitting senses or perceptions are from the f Or Starres Constellations which yet are dumb or in articulate and without g Or Expression comprehension of any substance 5. Now therefore wee will set before you the Ground of the Heavens the Starres and Elements fundamentally that you may yet see what is Heavenly and what is Earthly what is Transitory and Mortall and what is Eternall and Permanent To which end onely wee have purposed to our selves to write this Booke not to boast of our high knowledge which is in God and is no worldly profit to us but out of Love in Christ as a Servant and Minister of Christ To seeke the lost Sheepe of the House of the Israel of God 6. For the Lord hath both the willing and the doing in his hands wee are able to doe nothing also our Earthly Reason understandeth nothing wee are yeelded into our Mothers Boosom and doe as the Mother sheweth us wee know not of any body else wee are not borne with it from the wisdome of this world neither doe wee understand it but what is bestowed upon us that wee bestow againe and wee have no other purpose herein neither doe wee know to what end wee must write these high things but meerly what the Spirit sheweth us that wee set downe 7. And thus wee labour in our Vineyard into which the h Or Father Master of the House hath put us hoping also to eate of the pleasant sweet Grapes which indeed wee have very often received out of the Paradise of God Wee will so speake as for the use of many and yet wee think wee write it but for our selves all which is hidden in God for the fiery driving will have it so as if wee did speake of and for Many and yet I know nothing of it 8. Therefore if it shall happen to be read let none account it for a work of outward Reason for it hath proceeded from the Inward hidden Man according to which this hand hath written without respect of any person 9. And therefore wee exhort the Reader that he will enter into himselfe and behold himselfe in the Inward Man and then wee shall be very sweet and acceptible to him this wee speake seriously and faithfully 10. When wee consider our selves rightly in this i Or description knowledge wee see cleerly that hitherto wee have been lockt up and led as it were blindfold and it is even the Wise of this world who have shut and barr'd us up in their Art and Reason so that wee must be tied to see with their Eyes both in Philosophie and k Divinity Theologie 11. And this Spirit which hath so long led us captive may well be called the Antichrist I finde no other Name in the Light of Nature which I can call it by but the Antichrist in Babel 12. Observe it well and you shall see it riding it shall rightly be shewed to you you need no spectacles or l Or Vniversity Academie to see it withall It rideth over the whole world in all Corners Cities Townes and Villages over body and soule and therefore the Angel in the Revelation biddeth us Goe out from it 13. It is so proud that it rideth aloft over Heaven and Earth yea over the Deity it is like a m Or Queene King riding over the Principle of this World and over Hell But whither wilt thou ride thou proud Woman when this Principle breaketh thou art then without God with all Devills Why doest thou not stay here among the Children 14. O Adam if thou hadst not mounted upon the proud Beast thou hadst remained with the Children of God in Paradise What doth it avayle thee that thou ridest in a strange Principle over God Were it not better for you to be in God What avayleth your Astrall wit that you ride as your own God in Pride you ride meerly in Death who will bring you out from thence if you light not off from your Beast There is none neither in Heaven nor in this world that can bring you out from thence but onely a lowly simple slaine Lamb who hath not the wisdome of this world How will you get out when you ride upon a Dragon The Lamb fleeth before thy Beast it will not bring thee into its Pasture 15. If you Light off and pull off your Dressing and goe in the forme of a Childe to the Lamb then you may catch it it goeth willingly with you if you play like a childe with it in simplicity you must not ride upon it But if you offer to ride upon it it fleeth from you and you finde not its Pasture neither can you light off your Beast it will not let you it holdeth you fast unlesse you heare the bleating or voice of the Lamb at which the Beast trembleth and falleth to the Ground and then you may flee or goe out from Babell If you understand not this you are held fast by the Beast and you ride in Babel in the Confusion 16. My deare seeking and hungry Minde if you would faine be released from the Beast Consider what wee here shall shew you wee wiil not push with hornes and cast you with the Dragon into the Abysse doe but light off and encline your eare to the voyce of the Lamb goe forth from your outward Man into the Inward Man and so you shall come to your true
the very life in our own knowledge or Experience not in an Opinion from the mouth of another but from our own Mouth wee see with our own Eyes which wee boast not of for the Power is the Mothers but wee exhort thee to enter into the Boosom of the Mother and learne also to see with thy own Eyes so long as you suffer your selves to be c Or lulled asleepe rocked in a Cradle and desire the Eyes of others which are strange Eyes in respect of your own you are blinde But if you rise up from the Cradle and goe to the Mother then you shall see the Mother and her children 36. O how good it is to see with ones own Eyes One that is blinde and seeth not the light of this world is accounted as one that is asleepe and dreameth for he heareth of the Pomp of the World but he knoweth it not he apprehendeth it by hearsay and many times thinketh it is better or worse then it is because he seeth it not and so imagineth it by that which is said but he that seeth the light he speaketh according to the Truth for he apprehendeth the Thing as it is 37. So also say I wee are all asleepe in the outward Man wee lye in the Cradle and suffer our selves to be rocked asleepe by Reason wee see with the Eyes of the dissimulation of our Hypocrites who hang Bells and Babies about our Eares and Cradles that wee may be lulld asleepe or at least play with their Bables that they may be Lords and Masters in the House 38. O Blinde Reason Rise up from thy Cradle art thou not a Childe of the Mother and an heire to the Goods and moreover a Childe and Lord of the House why sufferest thou thy servants thus to use thee Christ saith I am the Light of the World he that followeth mee shall have the Light of the Eternall Life He doth not direct us to the flattering Hypocrites Murtherours and Contenders but only to himselfe wee should see with the Inward Eyes in his Light and so wee should see him for he is the Light when wee see him then wee walke in the Light He is the Morning Starre and is Generated in us and riseth in us and shineth in our bodily Darknesse 39. O how great a Triumph is there in the soule when he ariseth then a Man seeth with his own Eyes and knoweth that he is in a strange Lodging Concerning which wee will here write what wee see and know in the Light 40. Wee are children of the Eternity but this world is an out-birth out of the Eternall and its palpability taketh its originall in the Anger the Eternall Nature is its Roote but that which is an Out-birth is corruptible because it hath not been from Eternity and it must all returne into the Eternall Essence out of which it was borne 41. The Starres are out of the Centre of Nature they are the Essences of the Seaven Formes of Nature and from each forme there goeth another Forme all d Or caused by the wrestling Wheele from the wrestling Wheele of Nature and therefore they are so various and numberlesse in our account Though indeed there is a certaine number of them whereby wee know that they must enter againe into the Ether 42. For in the Eternall Centre there is no Number or Measure but it is the Omnipotence in the springing up without number for that which cannot be numbered or comprehended is not Eternall it hath a beginning and end But wee know that the spirit and soule of Man hath no beginning end nor can it be numbered or measured which wee understand by the Constellations of the minde from whence so many thoughts arise which are numberlesse for out of one Thought in a while there may goe forth many more as many as the Starres in the Firmament wherein wee highly knows our Eternity and doe most highly rejoyce that wee know it 43. e Or observe us well heere Understand us aright how this world is in the Ground and foundation of it The Eternall Centre and the Birth of Life and the Substantiality is every where If you make a small Circle as small as a little f As small as a Mite Punctum or Atome Graine or kernell of Seede there is the whole Birth of the Eternall Nature and also the Number-Three in Ternario sancto conteined therein but you include not nor comprise the Eternall Nature much lesse the Number-Three but you comprehend the Out-birth of the Centre the Eternall Nature is incomprehensible as God also is 44. when I take up any thing and carry it away I doe not carry away the Eternity much lesse God and yet the Eternity is in that very thing but the thing is g Exgeneratum out-borne and stirreth not the Eternity and that which is out-borne comprehendeth not the Eternity but the Eternity comprehendeth that which is out-borne throughly without stirring for the Eternity as also the Deity is in one place as well as in another every where for there is no place in the Eternity but the out-birth maketh a place and roome Therefore God saith I am A and O the beginning and the End 45. This world maketh a beginning and God in the Number-Three not without it is the beginning and it also maketh an end and that is the Eternity and also God For before the time of this world there was nothing but God from Eternity and after this world there will be nothing but God in Eternity but the cause why wee comprehend not this is because there is no comprehensibility in God For where there is a Comprehensibility as there is in the Trinity there is beginning and end And therefore wee are shut up in darknesse that wee might labour and manifest God as wee have mentioned to you concerning the Seaven Formes of Nature what an Eternall labour there is therein so that one forme generateth another till they are all brought to Light and so the Eternall is manifest in a Threefold Forme which otherwise would not be knowne 46. And wee declare unto you that the Eternall Beeing and also this world is like Man the Eternity generateth nothing but that which is like it selfe for there is nothing in it but is like it and it is unchangeable or else it would h Or cease to be passe away or it would come to be some other thing and that cannot be 47. And as you finde Man to be just so is the Eternity consider Man in body and soule in good and evill in joy and sorrow in light and darknesse in power and weaknesse in life and death All is in Man both Heaven and Earth Starres and Elements and also the Number-Three of the Deity neither can there be any thing named that is not in Man all Creatures both in this world and in the Angelicall world are in Man All of us together with the whole Essence of all Essences are but one
Anna as the Auncients have Erred to whom the Light of God hath not so shined because they sought their own profit therein 77. For Mary was begotten of the Seed of Joachim and Anna like other Persons but shee was the blessed among Women in her the Eternall virgin in Ternario sancto which was from Eternity discovered it selfe not that it entered into her from without no Sir it is cleane otherwise Here God and Man became one againe what Adam lost was here revived againe understand it right The Word of the Lord Verbum Domini the Word of the Father on the Crose came into Mary understand into the Earthly Mary 78. Now where the Word is there is also the virgin or Wisdome of God for the Word is in the Wisdome and the one is not without the other or else the Eternity would be divided 79. And now when the Word in Mary in her flesh and bloud entered into her Matrix then the Fiat was in the Matrix but it did not in one moment create a compleate Earthly Man nor a Heavenly neither but it began the Incarnation or becoming Man for the Divine Nature is neither augmented nor diminished but is alwayes compleate 80. But know this that the Eternall virgin that was without substance gave in it selfe together with the becoming Man or Incarnation and the true soule of Christ was out of Maryes Essences conceived in the Eternall virgin and in the Eternall virgin God became Man and so the Eternall virgin came into substantiality for it gat the humane soule into it Thus the humane soule of Christ stood in the Earthly Essences as also in the virgin of the Eternall Wisdome in Ternario Sancto in the Trinity of God for the Word of the Lord was in m Or her the Virgin it and God and Man became one Person 81. In this Person which was God and Man were all the Three Principles open undivided the virgin in Ternario Sancto giveth the Heavenly Body and Mary the Earthly Body and the Word was in the Centre upon the Crosse in the Number-Three whereas wee say that the Word is become Flesh and it is so 82. Behold the virgin of Eternity hath no Flesh nor hath had none from Eternity except in Adam before the Fall which afterwards came to be Earthly but it tooke humane flesh upon it understand it thus the Word together with the whole Deity was in the virgin For without the Word there were no understanding in the Eternall Virgin 83. For the Spirit of God was in the Word and he was the understanding but the Word was as a Heavenly Figure a figure of the Number-Three but not in the working as indeed the Flesh worketh not but the Spirit in the Flesh worketh 84. And the Living Word which dwelleth in the Eternall virgin attracteth to it the Flesh of Mary understand it thus the Word attracted the Flesh viz. the Essences or faculties out of the Body of Mary into the Eternall Virgin and so in Nine Moneths there was a compleate Man with soule spirit and Flesh 85. And thus the perished soule of Adam in the Body of Mary was againe set in the Eternall Humanity for the Word dwelt in Christs flesh and assumed the soule in him 86. Not that the soule and the Word is one and the same n Beeing or Thing Substance No the soule is out of the Centre of Nature generated out of the Essences and it belongeth to the body for it goeth forth from the Essences of the Body and it attracteth Corporeity to it But the Word is out of the Centre of the Majesty and attracteth Majesty to it 87. The Word is without substance and the soule is out of the substance it is the Spirit of the substance out of the Centre of the Father or else it could not in Adam have gone forth from the Word not that the Word and the soule stand one by another like two Persons no the Word penetrateth through the soule and out of the Word the Majesty shineth viz. the Light of Life And the soule is free of it selfe for it is a Creature 88. I give you an Earthly similitude of this Behold a bright flaming piece of Iron which of it selfe is dark and black and the fire so penetrateth and shineth through the Iron that it giveth Light Now the Iron doth not cease to be it is Iron still and the source or property of the Fire retaineth its own propriety it doth not take the Iron into it but it penetrateth and shineth through the Iron and it is Iron then as well as before free in it selfe and so also is the source or property of the Fire in such a manner is the soule set in the Deity the Deity penetrateth through the soule and dwelleth in the soule yet the soule doth not comprehend the Deity but the Deity comprehendeth the soule but doth not alter it from being a soule but onely giveth it the Divine source or property of the Majesty 89. And so if the soule incline it selfe to the Divine source or property then it stayeth in the Majesty of God for the source or property betokeneth the Word and the Glance betokeneth the Majesty and that which proceedeth from the source or property as heate out of the fire that betokeneth the Holy Spirit 90. But now if the flaming Iron be cast or fall into the water then the property of the fire the Glance and the heate which proceedeth from it is all quenched together thus it is also with Adam he cast himselfe out from the Majesty of God with his will into the Spirit of this world and so he went from God 91. Not that God o Or was extinguished went out in him like the flaming of the Iron no that cannot be p The Glance Lustre or Majesty It shineth Eternally God continueth in his Principle and Adam went out from it if Adams will had continued in God he should have continued the childe of God and God would have continued in his will and so the Majesty would have shined through the will 92. But he went out from the will of God into this world and so was captivated by the World Death Devills and Hell and they dwelt in Adam 93. Adam was in this world dwelling in the Elements and God breathed the Aire also into his Nostrills but he should not have put his will into it to eate of Earthly fruit which maketh earthly flesh That was his Fall that he did Eate Earthly Fruit and therefore his Essences also became Earthly and the soule became captivated by the Earthly Dominion 94. And there the Word of the Lord said to the soule Adam where art thou and his body did hide it selfe so very much ashamed was the poore soule and Adam said I am naked the precious heavenly virgin which he was clothed withall was lost as also the Light of the Majesty and Adam was without the Word 95. O how terrible is it to
many 22. And Thirdly The Holy Ghost's Nature will move it selfe at the End of the World when the World shall enter into its Ether againe and the Dead shall rise againe Where the Holy Ghost will be the Mover and will set the Great Wonders which shall have been done in this world all in the Eternall Substantiality to the glory and manifestation of Gods deeds of Wonder and to the Joy of the Creatures viz. Angels and Men. He will be the Eternall Mover of the Creatures viz. Angels and Men for through him Paradise springeth up againe which wee heere have lost Thus you must know that the great Wonders of this World which must have been done and must passe away lye in our way 23. This world is a great Wonder but it would not have been knowne in the Wisdome of God by the Angels and therefore the Fathers Nature moved it selfe to the Creation of a o Beeing Essence or Substance Beeing that the Great Wonders might be manifested and then when they shall all once be manifested and become substantiall it will be knowne in Eternity by Angels and Men what power and vertue every thing hath had 24. Also the Image of the Number Three or Trinity viz. the Eternall Virgin which stood in Ternario sancto in the Eternall Wisdome in the Substantiality as a Figure p Or Could not should not have been knowne in Eternity by the Angels if the Heart of God had not become Man there the Angels saw the q Glance Lustre or brightnesse Glory of the Majesty in a living Image wherein the whole Trinity was included 25. So also the Centre of Nature should not in Eternity have been manifested to the Angels much lesse the r Rule or Dominion Government of the Holy Ghost if this World with the Starres and Elements had not been Created but so by this meanes the Angels and wee Men also know the Eternall Beeing and all formes ſ Or in by this created world and therefore God hath placed the Image of the Number Three viz. Man in this world that he should open all Wonders and know the Eternall God 26. But the Image doated on it and put its Imagination into it as Lucifer did into the wrathfull Matrix of Nature and so it was also captivated for Adam was to he a Lord over the Starres and Elements nothing should t To stop or hinder touch him he had power over them all he could have removed Mountaines with a word he was Lord over u △ Fire x 🜠Aire y 🜄 Water and z ♠Earth 27. For there was no death in him the light shone in him he was in Paradise Paradisicall fruit grew for him he was one single Man and not two he was the Man and also the Woman and he should have propagated an Angelicall Kingdome out of himselfe and that was possible For he had no such flesh and bloud as after the Fall whereof he was ashamed before the Majesty of God he had flesh and bloud that was heavenly his Essences or faculties were holy he could bring forth out of himselfe without rending of his body an Image like himselfe 28. For he was a Virgin without the feminine forme after the Forme of the Eternall Sophia with a pure modest minde and chast without the least desire of lust his desire was onely to have his like out of himselfe he placed his will upon himselfe and in him was God so his will and God and God in him and he in Paradise 29. But he saw in himselfe two a Natures conditions or qualities formes of the Divine Beeing one without himselfe belonging to this world and the other within him belonging to the Paradisicall world which he also had with full satisfaction to himselfe as his Own and therefore came the Commandement and said Eate not of the mixed fruit Good and Evill else yee shall dye But he b Or set his Imagination Imagined so long till he was captivated he still thought he would eate of both viz. of the Paradisicall and of the forbidden fruit and so live for ever and so he continued forty Dayes as the second Adam in the Wildernesse was so long tempted and Moses was so long upon the Mount where Israel was tempted to try if it were possible to live in the obedience and will of the Father and so long he went on till he sunck downe into a sleepe 30. For Moses saith God suffered a deepe sleepe to fall on him and then God saw that it was not possible for him to continue in perfect obedience for the Lust had captivated him and so he suffered him to fall into a sleepe which signifieth Death where the Woman was made out of him and the Spirit of this world formed Adam into a Man such a one as wee are at this day and Eve into a Woman which when they awakened they saw not for they were yet in Paradise till they had eaten the Earthly fruit and then the Spirit of this world took the soule captive and its Essences became instantly Earthly and its flesh and bloud Beastiall at which they were ashamed and took notice of their Beastiall forme in their Masculine and Feminine Members 31. And so they were driven out of Paradise and the Word of the Lord Verbum Domini with a Promise of a Treader upon the Serpent set it selfe in the Light of their Life which before dwelt and ruled in him viz. in Adam that remained now in its owne Principle and the Image remained in the Outward Principle and was captivated by the Spirit of the Starres and Elements the Regiment or Rule and Dominion of this world dwelt now in these Persons and they became Earthly 32. Whereupon God cursed the Earth also for Mans sake so that no Paradisicall fruit grew any more All was gone save onely the Grace and Mercy of God which was still left for they now stood as to the Ground of the world in the Abysse of Hell with all Devills and they lived in weaknesse as wee doe now at this day 33. They begat their Children in two Kingdomes viz. in the Kingdome of Wrath and in the Kingdome of Love for the Anger of God had taken hold of them and desired to shew its wonders in them so also the Treader upon the Serpent had taken hold of them in the Light of Life and desired also to shew its wonders in them 34. So there was strife and disquietnesse as may be discerned by their Children the first that was borne of Woman became a wicked Murderer and strove to suppresse the Kingdome of God and the second was a holy vertuous Man In briefe you see this throughout the Holy Scripture especially by Caine and Abell by Isaack and Ismael also by Esau and Jacob who while they were yet in their Mothers womb strove c Or about for the Kingdome of God and c Or about for the Kingdome of Hell and therefore
comprehensible water there it is created into Starres for a Starre is onely Fire and Water concrete together but seeing the fire in them burneth not and that the water in them doth not quench the fire thereby wee underâ—tand that that water is not materiall but is as an Oyle in which the light burneth which is not such water as putteth out the Light but preserveth a continuall burning Light without any great source or fierce consuming property 73. Thus the Starres are a f Quintessence Quinta Essentia a fift forme f Quintessence distinct from the Elements as the fat in a Creature is a cause that the fountaine of life burneth so the Quinta Essentia is a cause that the Starres burne yet the Starres have them also all the Causes of every thing that is in this world all that live and move is stirred up from their properties and brought to life 74. For they are not onely fire and water though the fire and the water be the chiefe in them but also they have in them hardnesse softnesse darknesse bitternesse sourenesse sweetnesse and all the g Vertues powers of Nature they have whatsoever the Earth hath contained in it For every Starre hath a severall property all according to the h Effects operations predominancy Essences of the Eternall Centre of Nature 75. All is comprehended in the Creation and come to a beeing so far as their properties at the same time stood open in the wheele of Nature when the Eternity moved it selfe to the Creation 76. And the Aire is the Spirit which is mixed with all sorts of Formes and as the heate goeth forth from the Fire so also the Aire goeth forth with all powers continually from the fire and therefore it is unconstant suddenly the Aire awakeneth one forme in the Centre of Nature suddenly another and so there is continually a wrestling and overcoming suddenly a beeing above and then a beeing under againe 77. The whole Deepe between the Earth and the Starres is like the Minde of a Man where the Eyes suddenly behold a thing and conceive or frame a will or desire therein and bring it i To passe or to be to substance some things they behold onely with cursory thoughts and some things in a perfect k Resolution or purpose beeing so that the mouth and hands goe about it to bring it to passe thus the Deepe also is like the Minde suddenly it is intent upon one Starre suddenly upon another and the Sun is the King and the Heart of the Deepe which shineth and worketh in the Deepe and the other six Planets make the senses and understanding in the Deepe so that alltogether is as a living Spirit 78. Which you may understand by a Beast which formeth its Spirit herein also in the Fowles and also in us Men according to the Adamicall Man but this Government or Dominion and spirit hath not divine wit and understanding for it hath beginning and end and that which hath beginning and end is not spirituall or Divine but it is Naturall and Transitory as you may see by the Winde how suddenly it is raised in one place and suddenly layed againe and then suddenly raised in another Place and so forth 79. So also the Constellation is a cause of all sorts of outward worldly l Or wit Wisdome Arts and Policy also a cause of the Ordering of every Government or Dominion of this world amongst Men after the Fall also among the Beasts and Fowles also it is the cause and bringer forth of all hearbs plants and mettalls also of Trees that they grow 80. For that which the Constellation conteineth in it lyeth all in the Earth and the Constellation kindleth the Earth and it is all one Spirit and one Dominion which I call the Third Principle For it is the Third Life in God the awakened Life and not an Eternall Life for in this Third Life shall onely the Great Wonders which lye in the Centre of the Eternall Nature be brought into a visible substance whose figures remaine for ever but not in the Essences they all returne againe into the Ether as it was before the Creation so it will be againe at the End 81. But all of this world remaineth standing in the Eternall Nature with its colours and figures like a m Or Land-skiffe Picture else the Creatures as Angells and Men which are Eternall should have no Joy Thus they shall n Or Be omnipotent enjoy all and yet there will be a springing blossoming and growing but without feeling of any fiercenesse or of the Fire for the Essences are no more a substance and therefore it affordeth no fire the fire is an Eternall darknesse and gnawing in it selfe and that is called the Eternall Death concerning which the Scripture witnesseth throughout Doe not account this a fiction for it is true wee speake faithfully what wee know and understand in the boosom of our Mother viz. in the Mercy and Eternall Wisdome of God The Eighth Chapter 1. NOw as there is a Life and Spirituall Government in he Deepe of the World in all places so that all Creatures are included as it were in one Body which affordeth them life nourishment wit wisdome and Art in all kindes of them in Men Beasts fowles Fishes Wormes Trees and Hearbs every one according to the kinde of their Essences so there is also a life in the Eternity within this world which the Spirit of this world comprehendeth not which hath all the properties of this world in it but in no such kindled Essences 2. For it hath no Fire though indeed it hath a mighty Fire but it burneth in anotte source or property viz. in the desiring It is soft delicate or pleasant without paine also it consumeth nothing but its Spirit is Love and joy its fire maketh Majesty and brightnesse and that hath alwayes been from Eternity it hath no ground it hath its springing up and blossoming but not out of such Earth as wee walke upon and yet it is Earth which in my whole Booke I call Substantiality for it is the Eternall Body without any defect there is no want in it nor sorrow nor misery no such thing is knowne there at all there is no Death Devill nor Anger knowne in it but such things stand altogether in the Darknesse or in Eternall oblivion hidden in the first Principle 3. And this Angelicall World or Eternall Substantiality wee call Ternarius Sanctus and that very rightly though the Latine Tongue understandeth onely the a The Trinity Number Three thereby yet the Language of Nature comprehendeth it together as one onely Body 4. For as this Principle of this outward World is together as one Body so God the Kingdome of Heaven Angells Men Paradise with all Heavenly and Divine b Beeings things and Properties are all but one Body and together are called God Majesty and Eternity 5. For the Majesty is the Light of that Body
with the Fire of his Wrath is already on his way be not wilfully blinde 50. Thus understand us right concerning the Life of Man as wee have now mentioned This last forementioned Life is g Solely or alone singly in the Beasts for it hath its Originall onely in the Principle of this world in the Matrix of Nature which is every where such a Spâ—rit and such a Life in it selfe 51. And in Man the life is twofold for Man hath also the life of this outward Principle in him but he desireth also another life which is higher and better then this 52. And now where there is a Desire there is a Mother who is the Desire it selfe for no Desire can make it selfe it must arise out of a will and the will must come out of the Tincture which is the Life of the Will 53. Thus wee know and have searched out that in the Tincture of the Principle of this world viz. in the life of this World there is also another Tincture which wee have an apprehension of in our selves If there were not another Tincture the Life would desire nothing more 54. Yet wee cannot say that the outward Life desireth any thing more it desireth nothing else but its own Mother viz. the Principle of this world For it is onely a Spirit therein for no Principle desireth another a Principle is a peculiar life and hath its Centre to Nature and therefore wee call it a Principle because there is a Totall Dominion in it as there is in the Eternity which Dominion desireth nothing more nor higher but onely that which may be generated in its own Centre as you may easily perceive it by the Kingdome of Heaven and the Kingdome of Hell for the Kingdome of Heaven desireth nothing but the Divine Beeing but Hell desireth that which is wrathfull murtherous fiery soure soarring Astringent and whatsoever is in the Property of Anger in the Fire 55. Now there being in us a desire after the highest Good and after the Eternity that desire must needs proceed out of the Eternall and highest Will out of the highest Beeing and its life is also out of the highest Tincture for where there is a Desire there is Fire for the Fire desireth substantiality that it may have whereon to feede and yet it selfe can make no substantiality but it maketh the Tincture and the Tincture maketh the substantiality as is above-mentioned 56. Now the Tincture is a Creature for it hath a Body as may be seene in the Tincture or colour of Gold though it be not palpable yet it is h Essentiall substantiall and the understanding is in the Tincture for it is a wrestling with the Fire and flieth before the Fire and yet cannot flie away because the Fire i Desireth generateth it and continually attracteth it againe into it selfe and it still striveth to get out from the fire with the substantiality and is after the manner as a Man fetcheth Breath 57. Therefore wee give you now rightly to understand it thus you see that the Tincture shineth and in the shining there is no stirring but a constant Lustre and yet in the Lustre there is all power as in the Tincture and it is an Eternall Stillnesse and the Tincture is the stirring and also the life Understand us rightly and deeply for it is the deepest Ground and foundation in Heaven 58. The other Desire in Man after the Highest Good is the soule which standeth in the Eternall Mother for every desire hath its originall out of its own Mother therefore this is a desire of the Eternity and not the Eternity it selfe but the Tincture of the Eternity and the Majesty viz. the glance in the Still Habitation as is now mentioned 59. Now if a Spirit be in its own Mother it desireth not to goe out from her againe as the Aire-spirit doth not desire to goe away from the Body neither doth it desire any thing more then what is in its Mother and in its Centre 60. But yet wee finde and understand it in our minde that the soule willeth to be out of this Earthly Mother in which it standeth at present and not onely so but it desireth the house of its own Mother viz. it s own Tincture and the Majesty also the Eternall Rest out of the Tincture 61. And so wee search and finde and have it in true knowledge that the poore soule in the Spirit and in the Tincture or life of this outward world lyeth captive in a strange Lodging and hath not its Light of the Majesty for if it had that it would be at Rest and desire nothing more 62. Also wee finde that it lyeth captive in Death in much weaknesse for if it had its right Tincture then should the Majesty wherein it is a childe of God shine in it 63. Therefore wee say that the poore soule of Adam was captivated by the Spirit and Principle of this world and received the Tincture of this world into it and then Instantly the Majesty brightnesse of God remained standing in its own Principle for the soule put its will and desire into the Spirit of this world and it selfe entered into it 64. Thus God shut up the Heaven in the soule so that it knew its Majesty no more and there was perplexity and great misery that an Eternall Creature should come to be in another Principle in another Centre Heere the seaven Seales to the Book of the Eternall Life were shut to the soule for the Centre of its life was shut up and captivated in the Eternall Death it could no more stirre any forme in the Centre of its Life it lay in Hell like k As a dead Corpse in the Grave dead Bones the Dragon had it in his Jawes 65. For it was in the house of misery there was none that could help it no Angel no Throne-Prince no Creature neither could the Centre of the soule help it for its fire was extinguished the spirit of this world had swallowed it up as the water devoureth the brightnesse of the flaming Iron for the Will of the soule was entred into the Spirit of this world and had married or joyned it selfe thereto l The Will it was in another Mother as it is now at this Day 66. And so now if the Mother of this world had been broken as it doth breake indeed then the soule should have stood in the Eternall Death in the Darknesse Heere m Or Remedy Counsell was at an end the faire Creature was captivated by the Kingdome of Hell which triumphed over it The highly Precious Gate 67. Heere was no Counsell in the whole Deity unlesse the Eternall Word and Heart of God did become Man and did enter into the Third Principle into humane flesh and bloud and assume a humane Soule and goe into Death to the poore soule and did take away the Power of Death which held the soule captive and the wrathfull sting of Hell which it had
stuck into the soule and did leade the poore soule out of Death and out of Hell n In by or through in himselfe 68. And heere wee see that after the Word did become Man that Man suffered himselfe to be hanged on the Crosse and entred into Death on the Crosse understand heere the New Living Man borne of God went into the Abysse and brake Death in the soule and opened the Centre of the soule Hee brake all the seaven Seales of the Centre of Nature so that the soule came to have its owne power againe for he kindled the Divine fire in the soule againe so that the soule did againe reach the Eternall Tincture out of its own fire 69. And thus it came againe into its first Mother in power and Majesty and the Old Adam hung to the Crosse as Curse to the scorne of all Devills there they might doe so far as they could with it as indeed they were busie with the Sophisters and Antichrists the Pharisees 70. There the Devills ran with other suttlety and Tricks into o Corners and secret places holes and did hide cover and conceale the Resurrection through the Ministers of the Dragon the Pharisees which yet pretend to be the Ministers of God but they served the Devill in his lyes as is done now adayes where the Death and power of Christ is closed up and denyed 71. This hanging on the Crosse is nothing else but that as the soule hath its originall upon the Crosse in the Centre of Nature out of the Word of the Lord ex verbo Domini where the Name of the Number Three standeth There hath the Word of the Father moved it selfe and is entred into the Humanity as is heeretofore mentioned concerning the Virgin and is become Man on the Crosse in the Eternall and in the Earthly Virgin and hath been made a spectacle on the Crosse to the Old Adamicall Man and all Devills and their lofty Pride and hath slaine Death on the Crosse and thereby broken through it and so brought the Adamicall Man with flesh and bloud as a spectacle into Death and hath cast away from him all Earthlinesse and brought him powerfully through Death into Life 72. Thus he is new Borne in God and sitteth upon the Rainbow on the Substantiality and Colours of the Eternity in the power of the Majesty and is a Lord of Heaven and of this world and a Judge of Hell and a p Or Power Conquest over Death 73. Of this you have a true Gound yee that are Regenerated in Christ that as Christ brought his body both the Heavenly and the Earthly which he received in his Mother Mary out from Death againe and did cast away from him nothing else but the Earthly source or property viz. the Spirit of this outward world 74. So also must our Bodies in the power of the soules that are in him that is in his Word and Heart which is every where come forth againe at the Last Judgement Day and cast away no more from it but this source and spirit of the outward World for none rise againe in the entire corrupt Body but in the flesh and bloud of Christ 75. But the corrupted Spirit which remaineth in the Earthly Matrix in its Tincture must appeare before the Judgement of God at the End of Dayes and there shall the sentence and Judgement of the Judge Christ be pronounced and then after the pronouncing all goeth into the q Receptacle or Devourer Ether and then the Spirit of God which Created the World will execute that sentence 76. But that I may not meete with false Interpretours that may mistake his Text as the Spirit sheweth mee therefore you must know that when the soule is Borne anew in the Word and in the Spirit of Christ in this life Time then also the first Substantiality viz. the inward Body of the soule which Adam had in Paradise out of the Eternall Virgin wherein he was created Man becometh new borne and getteth the flesh of Christ 77. This new Body in which the New Regenerate soule sticketh sticketh in the old corrupt flesh and is incomprehensible and immortall But the Old Man which is conceived from the Spirit of this World must perish in the Earth it goeth into its Mother who must bring it fortb and present it at the Last Judgement day but after the Sentence of Christ it goeth into the Ether and is only as a Figure r For or before to the Eternall New Man for in that Figure all a Mans works follow him 78. So also they that be alive at the houre of the last Judgement the Old man will fall away from them with the perishing of the World and passe into the Ether For all the Bodies of the wicked shall be presented there in the Mother viz. in the Spirit of this world and the soules shall heare the Sentence and their Bodies also passe away with the Mother and stand as a Figure and their Works follow them into the Abysse The Ninth Chapter Concerning the Threefold Life Also of the Å¿ Driving or Impulsion Inclination and whole Government of Man in this World Highly to be Considered 1. IT is shewen to mee what the Devills intention is how he will endeavour to smother these High and precious Writings therefore be watchfull yee children of God beleeve not the Sophisters too much who cry out Heretick Heretick to the fire with them That is not the voyce of the Holy Ghost but the voyce of the Antichrist and of the Dragon for these Writings will exceedingly discover the Devills smoaking Pit and not onely so but they shew also the Whore of Babell very plainly like a whore t Am Pranger put to open shame 2. But because the Men of the Spirit of this world take care only for their Belly and are loath to loose their honour credit reputation and Goods but had rather part with God and the Kingdome of Heaven wee shall be persecuted by the Whore through the Instigation of the Devill therefore be watchfull yee children of God and looke not upon that which is high and hath great authority but regard the wellfare of your soules This wee leave you for the last farewell 3. Christ saith None kindleth a light and setteth it under a cover or under a Bushell but setteth it upon a Table that all that are in the house may see by the light thereof Thus must wee doe also and must not bury our Talent which is so dearly bestowed upon us in the Earth for wee must give an account thereof at the Day of the Judgement of God as the Spirit of the Mother intimateth to us 4. If this knowledge or understanding of this Spirit shall happen to fall upon any they will be then certain what it is u Which is here written Wee need no Letters of Commendation Christ is our Letter of Commendation which is sufficient for us None ought to call themselves after my
Name all of us that know Christ put on him and are members of his Body wee call our selves Christians and children of God and brethren and sisters one of another 5. Therefore now when wee consider the Dominion or Course of our Life we finde a powerfull strife therein which the Devill hath with the soule and also which the Spirit of this world hath with the soule For there is a knowledge in the spirit of this world indeed there is no divine understanding in it but there is an apprehension planted in the Matrix viz. in the Centre of Nature 6. For this world before the Creation stood from Eternity in the Eternall Wisdome as an invisible Figure and is now created as a proper Principle of its own to the end that it might bring all its wonders and works into Essence that they may appeare in their figure after the Time of this world 7. And so there is a naturall strife with man therein for no creature but Man can bring the Wonders of the world to light and therefore also the Spirit of this world hath so very much longed after Man and hath drawne him to it that it might shew forth its Wonders in him that Man should produce all Arts and Languages in x The Spirit of this world it Moreover the Spirit and Heart out of Earths and Mettalls viz that Precious Stone the Philosophers Stones which indeed since Salomons Time hath been found by few but now at the End shall be found more cleerly as wee know and understand 8. Note For he that rightly understandeth our Writings concerning the Centre of Nature and its progresse to the Number-Three upon the Crosse and to the Glance of the Majesty may well finde it in Mettalls it is not difficult if he learne but the right entrance he hath the end at hand of which wee shall not heere make mention for it belongeth to the Magi which are borne Magically wee speake onely of the Ground of Nature and of the Spirit of this world 9. And wee declare unto you that the Spirit of this world is created with such an inclination and that it hath a naturall will to reveale it selfe and all its Mysteries as wee see before our eyes by what it hath built or brought forth how it hath erected a Dominion and Kingdome upon Earth 10. Doe but looke upon the doings of Man from the highest to the lowest the Spirit of this world hath thus built the whole y Course Order of them and God hath permitted it For God is not a destroyer but a preserver of that which his power buildeth up and accounteth it for his Ordinance for there is nothing brought forth which hath not stood in the Eternity 11. But you must understand it aright Hell and the Anger are the Abysse which mingleth its wonders also therein as we see where there is good z Or soyle ground and that the Sower also soweth good seede yet thistles and thornes grow up amongst it according as Christ hath given us a similitude of the Sower and as it is in the minde of Man so it is also in the Spirit of this world 12. You are to know that all weeds as Thistles and Thornes also Serpents Toads evill Beasts and Wormes have their originall from the Wrathfull Matrix For in the time of the Creation all both good and evill came forth every thing according to its kinde and property there is good and evill in every thing and the Kingdome of Anger hath also wholly a Or formed its Image imprinted it selfe therein and therefore the fruit is Good and Evill and Adam should not have eaten thereof 13. I give you to understand by the fruits of the Earth how good and Evill are in one another and have each of them their usefullnesse the evill as well as the good All serve to manifest Gods deeds of Wonder and each is serviceable to the Spirit of this world what the one hurteth the other healeth and that also is a wonder 14. Furthermore wee see the Mysterium Magnum the Great Mystery in the Trees though indeed they be different and mixt yet wee discerne the Paradisicall forme or condition in them for they beare their fruit upon Twiggs and the fruit is a thing different from the Tree the Tree is bitter and the fruit is sweet And wee give you to understand that the Trees and fruit wee have now a dayes were Paradisicall if the Curse did not stick in them the Paradise is flien from them and now all fruit is but such as the Apple was from which Eve did eate Death And you are to know that the Kingdome of Anger did also presse into the Garden of Eden which brought forth a Tree that did beare such fruit as all the Trees are now adayes which wee feed upon 15. Onely wee are to consider that the fruits for Man doe not grow of themselves he must plant and dresse them as you see in all Trees both in the wood and stalks of them and Man desireth not willingly to eate of the first Essences of the Earth except it be a very b Milde or sweete pleasant hearb but he desireth the second Birth out of the Earth viz. the kernell seede or fruit which is indeed the second Birth out of the Earth whereby wee understand our high discent but before the Fall Paradise sprung up through all Trees and through all the fruits which God created for Man 16. But when the Earth was cursed the Curse entred into all fruits and then all was Evill and Good Death and c Rottennesse or putrefaction Corruption was in them all which before was but in that one Tree onely which was named the Tree of Good and Evill and therefore it is that wee Eate Death in all the fruits and the Spirit d Or which is of Evill and Good ruleth in us The Spirit of this world ruleth in us and so doth the Devill wish the Spirit of Anger and each of them shew forth their wonders in and by Man Of the Great Strife about the Image of Man 17. There is a great Strife about Mans Image each Kingdome would have it Hell in the Anger saith it is mine by the right of Nature it is generated out of my Roote Also the Spirit of the world saith I have it in my body and I give it life and nourishment I bring it up and give it all my powers and wonders it is mine And the Kingdome of God saith also I have set my heart upon it and have regenerated it it is proceeded out of my Kingdome I have sought and found it againe it is mine it must reveale my Wonders 18. Thus there is a vehement Strife in and about Man looke upon his Conversation and Doings his desire standeth especially in Three Things and they are Three Kingdomes which Rule him and into which of them he falleth there he lyeth 19. First he desireth power honour and glory that all
then you have the Ground of the Incarnation or becoming Man and what is done every houre with the Sulphur viz. with the substance which cometh to be Man for Man hath yeelded himselfe over to the spirit of this world and is fallen home to it and so now that Spirit maketh an Earthly Elementary childe according to the Starres and their Dominion 26. If God had not become Man or been Incarnate wee had remained Beasts according to the Body and according to the soule Devills and if wee goe not forth out of the house of our sinnes wee are such 27. And therefore God hath made his Covenant with us in Christ that wee should be new borne againe in Christ for he hath given up his life into Death for us and hath brought our soule againe quite through the Eternall Fire and turned it about that so wee may see into the Tenth Number againe 28. Christ saith through the Apostle Paul All shall be tried by the Fire let every one have a care that his works burne not for so he shall suffer losse And know this that at the End when this world shall passe againe into the Ether God will awaken the fire in the Centre which is the Eternall Fire and will purge this floare understand it is the soules Fire and so then if the soule have been turned into the will of God then the Holy Ghost with the Divine Tincture shall burne forth from the soule and the Tincture of the soule shall be taken into the Majesty of God which the soule attracteth againe into it selfe and that will be its refreshing and quenching and so it will be able to subsist in the fire But that soule which is turned back into this world and that the substance of this world cometh to be in the fire then the soule will be without God for in the Abysse of this world is the hellish fire and into that it must goe and there eate what it had Cooked heere for every ones works follow them 29. And then they will say to the Wise Virgins O give us some of your Oyle but the wise Virgins will say O no least wee should want as well as you and perish with you Goe to the Merchants of this world to the Sophisters and buy Oyle for your selves But before they shall bethink themselves how the oyle is to be bought and where it is to be had the Gates of Heaven and Hell shall be shut and upon that followeth the Eternity and this Beeing of this Created World passeth away Consider this for there is no dallying with the Spirit of this Revelation it concerneth body and soule he that will see let him see but he that will not yet he is warned The Gates of the Great Misery and Lamentation shewing How the Image in the Mothers Womb while it is yet a Sulphur viz. and inanimate Lump or Masse is y Infected or poysoned destroyed so that many an Image according to the spirit is a Beast also a Toade and a Serpent which afterwards appeareth plaine enough by its z Substance condition will and Conversation and if it should not be helped againe by God in Christ so that it be new borne againe it must remaine so Eternally in its figure 30. Deare children in Christ our purpose in revealing this is not thereby to reproach Mankinde it is the very Truth wee have highly known it Moreover Christ the Mouth of Truth it selfe saith so who calleth Herod a Fox and the Pharisees a Generation of Vipers and Serpents and the Scripture heere and there calleth the Tyrants Lyons Beares Wolves and cruell Beasts and the Revelation of John also Daniel the other Prophets have deciphered the Potent Rulers of this World by evill fierce and cruell Beasts truly they have not meant thereby the Image of God for that were not right that God should compare his Image which is Angelicall to such abominable Beasts and yet he is the Truth it selfe and out of his Mouth proceedeth no deceit or falshood nor no untruth and seeing he hath called the Rulers of this World so therefore it is spoken concerning their Governments for they raise Warres Murther all Mischiefe in their Dominions and are those devouring Wolves Lyons Beares Foxes Vipers and Serpents for they appeare so in the presence of God though outwardly they have the Image of Man yet the spirit of their soule is such a Beast and upon that followeth Gods a Election Predestination although God willeth that all Men should be b Or saved helped yet he knoweth very well who are desirous and capable of any Helpe 31. Wee doe not here shut up the Grace of God from those that turne and become New-borne out of this Beastiall Condition for Christ is therefore become Man of purpose to help us that we may come againe to the similitude of God and HEE hath therefore brought our humane soule into the fire of the Anger of God as into the Abysse of the Centre into Hell and into Death where our soules lay shut up and out of Death and Hell againe into the Tenth Number into the Eternall Tincture of God upon the Crosse from whence the soule Existed from Eternity which appeared before the time of this World in his Wisdome 32. And you are to know that every soule while it is yet in the Seede is no * Living Creature creature but is in the Fire or a Fire of the Tincture and is a Will of the Creature and it standeth yet in the power of the Parents either to c Awaken or enliven quicken or destroy the Creature which to destroy runs opposite against the order of the Creation and is an abomination in the sight of God and heereby is shewed you that such as the Tree is such is the Fruit that groweth out from it yet the compulsion is not d Or by necessitie wholly perfect for the two Kingdomes viz. Love and Anger stand presently in the wrestling one against another For God hath brought his love in Christ againe into the Humanity and so it standeth in strife against the Anger 33. But you must know that a falfe wicked seede may well be forsaken and if that come to be so then the nature of the fire often figureth the Spirit of the soule in a horrible forme which is not knowne in the outward Image but onely in the e Or false Evill Conversation and will as is seene that every ones conversation is from his Abysse and the Spirit of his soule is so in figure for the Inward goeth outward whatsoever the will in the Abysse is that the body doth and though he dare not do it openly because of disgracefull punishment yet he doth it secretly and hath continually a will to it neither doth he account it any vice for he knoweth not himselfe but he himselfe doth that which he judgeth to be evill in another 34. And then secondly wee give you to understand that the outward
themselves up with them into one Love into one Will and so pray and sing and speake together of Gods Love and Wonders that so there may be one Spirit one Heart in one Will and so the weake may be helped by the Prayer and Faith of the strong 8. The Congregation should incline their Eare to the speech of the Elders who are strong and powerfull in the Spirit and should receive the Word of the Spirit with earnest desire The Elders should teach with meeknesse and deale with the Congregation as with their own Children they should instruct them in their teaching an reproving with modest admonition they should not bring bitter Hearts into the Congregation in sending forth reproaches against the weake chlidren that the feeble be not quite e Affraid and disheartened or daunted discouraged 9. But he that despiseth the Congregation of Christ and departeth from the Christian way they should privately warne and admonish such a one if he will not regard then they have the Curse or Excommunication of the Spirit to binde him in Hell in the Anger of God that Satan may f Disquiet his heart with Anguish vex his Heart till he turne and repent For the Congregation hath in Christ Great Power they have the Key to open and shut but as is mentioned before the Priest alone hath not the Power No he hath it not alone for he is but the servant of the Congregation the meanest of them all if he be g A Beleever faithfull hath as much authority in the Curse or Excommunication as the greatest for wee are all Members of the Body of Christ if the meanest of all shut any out of the Congregation in the Curse of Excommunication if the party be guilty then he is in or under the Curse or Excommunication but if the party have wrong done him then he is in the Curse or Excommunication who hath done him the wrong who hath belyed him therefore looke to it yee Elders consider what yee doe and doe not make the Congregation of Christ which Christ hath dearly purchased with his bloud to h Reproach or offend scandalize one another else you your selves are in or under the Curse of Excommunication and are without the Congregation of Christ i Trie and examine search and consider beforehand ere you judge what Spirits childe he is whom you judge try his spirit before hand for many are zealous out of Ignorance k Beare with him and help him up whom you should instruct and receive you know not what Gods Spirit giveth to every one for he hath many and sundry Gifts Judge all in the way of Love be not rigid be not furious sterne and obstinate instruct the simple in meeknesse that he may place his delight in the Congregation for such were Christs Apostles your Predecessours they taught in such a manner and did instruct the Congregation by Good Bxample Doctrine and Life Concerning the Lords Supper 10. When they met together and did make knowne the Wonders of the LORD and sat together with a fervent Spirit then after exhortation one of another they distributed the Lords Last Supper as he had commanded them they tooke Bread and brake it and eate of it and thereby and therewith have Commemorated the Lords Death in like manner also they tooke the Cup and dranke of it and Commemorated the shedding of his bloud saying one to another Take and eate the Lords Body which was given for us on the Crosse 11. So also they did with the Cup they tooke it in their hand and drank of it for the uppermost of the Congregation began and said to the other Take the Cup and drinke the Bloud of Christ our Lord which he hath shed for us on the Crosse for the Remission of sinnes and Commemorate his Death and the shedding of his bloud untill he come againe to Judgement and bring us into himselfe 12. This Deare Children was the true Apostolicall practise and the Last Supper of Christ was even so for when Christ had instructed and taught his Disciples he began after Supper when they had Eaten the l Or Easter-Lamb or Passeover Paschall Lamb the right Eating of the Paschall Lamb and gave them that Paschall Lamb to Eate of which the first instituted by Moses was but an Image and a m Or Tâ—pe shadow for he gave them his heavenly body to eate and his heavenly bloud to drinke which he had introduced into Maries womb in the Eternall beginninglesse Heavenly Virgin of God in the Pure Chast Immateriall Virginity without spot or blemish and had asssumed it from his Earthly Mother 13. You ought n Deeply or accurately highly to understand this he gave not his Disciples the Earthly substance which did but hang to Christs Body in which he suffered Death which was despised buffetted spit upon scourged and slaine for then he had given them the mortall flesh but he gave them his holy Body his holy flesh which hung also on the Crosse in the mortall substance and his holy bloud which was shed together with the mortall as an immortall flesh and bloud which the Disciples received into their Body which was put on to the soule as a new Body out of Christs Body whereby the Disciples were capable of receiving Christ and became Members of his Body 14. You must not understand it thus that Christs Disciples took a piece of the outward Body of Christ viz of his Earthly Body and put it into their mouths and did chew it with their outward earthly Teeth and so swallow it downe into their Bellies no which is apparent in that he sate with them at the Table and did not divide his outward Body 15. * But Note As the Deity had conceived in its will the Image which God created in his Virgin of his Wonders and Wisdome and brought the flesh and bloud together with the Eternall Tincture in which the soule liveth viz. the Eternall Fire which reacheth into the Deity after the substance of the Majesty and allayeth filleth and strengtheneth it selfe therewith out of Mary in the Virgin into the Holy Ternary into which the Word gave it selfe as a life in the Tincture of the Eternity and became the spirit life and vertue of that flesh which sprouteth out of the Tincture of that fire of the soule for the Spirit was in the Word and the Word was the Power of vertue and out of the vertue shone the Light of the Majesty and the Kingdome with the Power of this world hung to o The Spirit it also as its proper owne which was generated out of the Virgin of its Wonders and Wisdome out of the Eternall Centre of Nature wherein also Mary stood with the outward vertue and life with the outward flesh and bloud so also in such a manner as this hath Christ the true Sonne of God and our Brother given to his Disciples his body to eate and his bloud to drinke 16. And as
the Cup or l The Chalice or Cup wherein they carry the Oast Chalice No but when the soule converteth and bringeth the body under subjection and giveth it selfe up wholly in obedience unto God and into his will and desireth to goe in at Christs Entrance to the Father then it goeth out from the life of this world and goeth with Christ into the Father who giveth it Christs flesh and bloud for it eateth of the Word of the Lord at Gods Table and getteth Christs flesh for its body and Christs blood for its Refreshment and habitation for the soule dwelleth in the Heart and burneth out of the Heart bloud as a kindled light and hath its principall Dominion in the Head in the Braines and there it hath m The five senses five open Gates in which it governeth with the spirit of its life 13. And therefore if the Tincture in the soule in the Heart bloud be entered into Christs will then that Will governeth the spirit of the soule in the Head and though it have many obstacles and hindrances from the Earthly beastiall spirit as also from the Devill who infecteth the Earthly spirit so often as the soule is secure or carelesse and bringeth it into fleshly lust yet neverthelesse when the soule doth but reject the Earthly beastiall thoughts and influences or instigations then it remaineth in Christ still for the body of Christ which the soule hath is too hard a bit for the Devill to overcome and yet a harder bit it is for the soule to turne away from the spirit of this world and enter into the Obedience of God 14. Deare Brethren it is not a handfull of Historicall Faith that will doe it for men to set the Merits of Christ aloft it must be sincere and Earnest you must earnestly enter through Death and Hell of the Devills into the Merits of Christ you must overcome the spirit of this world your will must presse it selfe with all its reason and thoughts into the will of God and then you will well see how little the Historicall knowledge can doe 15. If you will not drive the Devill out of your Heart then he will not let you enter into Gods will if you will keepe the iniquity of falshood in your heart and so fight with the merits and satisfaction of Christ against him then you will be hindered for the Devill opposeth it strongly he striveth against the soule as long as he can he letteth not the soule goe before it heape all Earthlinesse upon his neck and depart from it when the soule doth so then it departeth out of his Countrey and then he is overcome but O how doth he continually lay that as a Net before it and goeth alwayes about like a Fowler and if he can possibly he will cast the Earthly Garment on to it againe 16. O how hard a Combate must the poore soule hold out against the Devill but therein the sufferings merit satisfaction and death of Christ is availeable when the Devill hath ensnared the poore soule againe and will not let it goe but goeth downe with it into the Abysse into despaire there the soule must take with it the sufferings and death of Christ and walke with the Devill through Hell into the Death of Christ and out of Christs death spring up with Christ into God againe and then it is the Lilly which the Devill doth not like to smell upon 17. But for you to depend wholly on the History and so to apply the merit suffering and death of Christ and will still keepe the Devill lodging in your soule that is a reproach to Christ What doth it availe you to pray that God would forgive you for Christs sake when you forgive not all others your heart sticketh full of revenge and robbery 18. You goe to Church into the Congregation of Christ and you bring a false hypocrite lyer covetous angry adulterous proud person and soule in with you and the same you bring out with you againe what benefit have you thereby You goe into the Congregation to the Supper of Christ and desire Christs flesh and bloud and yet keepe the black Devill in you for a Guest what meane you you receive nothing but the severe Anger of God how will you feed upon Christs flesh and bloud if your soule be not inclined with all earnestnesse and sincerity into God doe you suppose that Christs body and bloud dwelleth so in the Earthly Element that you can chew it with your Teeth No friend it is a more pure and subtile thing the soule must apprehend it the mouth of the soule must receive it but how shall it receive Christ if the Devill be still lodging in the soule the soule must be in the will of God if it will feede upon God indeed it can continually eate of Christs flesh if it live in the flesh of Christ for every Spirit n Or is fed by its owne substance which is its flesh and body eateth of its own body 19. This Testament is ordained to that End that in the Congregation wee should there eate the flesh of Christ and drinke his bloud that wee should thereby commemorate his Death and teach the same to our children and tell them what Christ hath done for us that wee might be preserved in one minde and will and that wee should be one body in Christ and walke together in one Love and therefore wee should eate of one and the same Bread and drinke of one and the same Cup and acknowledge that Christ hath begotten us againe to one Body in himselfe and that he hath through his death brought us againe through Hell and the fire of Gods wrath into his Father in himselfe that wee might wholly put our wills into his will and love one another and make one another rejoyce in him and sing speak of and declare his marvellous Deeds and Benefits and thereby renounce the old Devill who hath held us captive and tread him under foote in our Minde 20. This is the right Catholike way of true Faith he that teacheth and liveth otherwise is not appointed for a Shepheard by Christ but is a Shepheard sprung up of himselfe from his owne Art and Reason which in the Kingdome of Christ according to the Outward Man should be continually dead that Christ in us may live None is a true Shepheard over Christs sheepe unlesse he have the Spirit of Christ if he have not that then he hath not the true o The true Jus. Divinum Apostolicall power and authority of Excommunication he must in Christs Spirit have the Key to Heaven and to Hell else he is but a vizard and Image without Life How can such a one who is captivated by the Devill judge in the Congregation of Christ can the word and Commandement of such a one be the Word of God whereas he speaketh but from a false Spirit 21. O yee false Bishops come from the Universities how hath the Devill of
for so short and empty vanity voluptuousnesse and false lust it hath fooled away such great Eternall Glory 14. All manner of reproachings all slanders all scoffings all Covetousnesse Pride and Deceit shall rise up in the soule and one source or property shall continually kindle and gnaw the other which hath given cause to the stirring up of the other and the soule will think if these abominations were not in thee thou mightest attaine Grace and when it shall behold and consider it selfe it will finde how one abomination hath generated another and will see that it selfe is a meere stincking abomination in the presence of God and there it will cast it selfe down in the source of anguish into the Centre of Nature and curse God that he hath made it a Soule and the deeper it desireth to plunge it selfe the deeper it falleth and yet must continue in the place of its abominations it cannot goe from thence for the hellish Matrix holdeth it and it must thus feed it selfe with anguish cursing abominations and bitternesse and even with that which its heart hath done heere in this life wherein at length it despaireth and that is its Eternall food 15. All Earthly food and lust passeth away at the End of Dayes and it returneth againe into the Ether but the will remaineth standing Eternally and the desire in the will 16. Therefore yee Parents and children yee Superiours and Inferiours Observe Wee have filled the Mother of Nature full with abominations the fierce anger of God is at hand the Last Judgement is at the Doore God will purge the Earth with fire and give every one his wages the Harvest cometh this Garment will remaine no longer every m Or property thing will be gathered into its Barne He that will not take counsell let him take his course he will finde by wofull Experience what the Seaventh Seale n Or at its End at the Centre bringeth with it 17. When Reason looketh all about and considereth it saith I see not yet that it is otherwise then it was in former Times moreover the world was alwayes good and bad as Histories relate Also a man must take such courses else he will be accounted a foole and an Owle in the world and must starve and perish for hunger 18. If I doe not give my children leave to learne the manners and fashions of the world then they would be despised and scorned of every body and if I my selfe did not carry it out with state loftinesse and stoutnesse I should not be regarded and if I must have credit I must use some cunning to get it for with truth love and righteousnesse I shall not attaine it I must therefore doe as other People doe and then I may be able to live amongst them must I needs be made the foole of all the world though indeed I commit Sinne yet God is Gracious and Mercifull and hath not Christ slaine sinne and Death on the Crosse and taken away the Power of the Devill I shall one day Repent well enough be saved 19. This is the Rule of the world which the Superiour and Inferiour goe by also o Pastour the Shepheard and the Sheepe Christs sufferings must be a cover for their wickednesse Every one will be a Christian under the Cover of Christ when the poore soule sitteth a whoring with the Devill if one doe but say with the mouth he is a Christian and yet covereth his wickednesse with the purple Mantle of Christ all is well thus wee are brave Lip-Christians under the Mantle of Christ but in the heart we have the Antichristian Whore sitting as a Guest 20. O yee false Shepheards of Christ who goe into the sheepfold at your theevish back doore why doe you cover your wickednesse with Christs sufferings and death doe you thinke Christ was wicked Seeke the Centre of Nature and shew people the Abysse that is in their Heart shew them the snares of the Devill wherewith wee lye bound that they may not esteeme cursed worldly things but that they may learne to strive against flesh and bloud against the Devill and against the hypocriticall life and conversation that they may goe forth from the Devills high-mindednesse into righteousnesse into Love and Humility 21. The suffering of Christ is profitable to none unlesse they turne from their false evill purposes and repent and enter into the Covenant of God and to these it is very Effectuall The Hypocrites use this for a shew that they may be called Christians but thereby they take the Name of God in vaine and must give a strict account thereof 22. O yee Antichristian Shepheards of the p Made in the New way of Ordination New Order who use the suffering of Christ with false hypocrisie to please Men for their favour and for your Idoll the Bellies sake to cover over the hypocrite and false q Or Impostor deceiver who is but a shew-Christian how will yee be able to answer it when Christ will require his sheepe at your hands and you have wittingly and willingly under his purple Mantle covered Wolves in whom the Devill dwelleth why doe you not crack the Nut-shell wherein the Kernell and Heart lyeth and tell the Superiour as well as the Inferiour of his abominations Are yee Christs Shepheards why doe you not then as Christ did who set the Truth before the Eyes of every one he reproved and healed not for Mans favour and respect but according to the will of his Father and so ought Christs Shepheards to doe also 23. O deare Reason thou walkest wisely in the Paths of this world in what concerneth the outward Body but where lyeth the poore soule the soule is not at home in this body that is not its Eternall r Inheritance or Patrimony Native Countrey what will it avayle thee to enjoy Pleasure for a little while with Eternall shame and Torment Or why dost thou suffer thy children to have their wills to follow fashions and bravery for a little while in this world and takest delight therein when they scorne the miserable and needy and shalt loose them hereafter Eternally thou thinkest thou lovest them and doest well for them when the world commends their cunning and bravery falshood and wickednesse that commendation delighteth thee but the Devill accepteth and receiveth it as belonging to him and thou art the Murtherer of thy children thou art their greatest Enemy for children looke upon their Parents and when their untoward tricks please their Parents then they follow them the more and grow the more Å¿ Bold sturdy and stout in them audacious in them At the Last Judgement day they will cry out of their Parents that they have not rebuked their wantonnesse and ungodly life and brought them up in modesty and in the feare of God 24. If you love your life and your Children then loose them as to the wickednesse of this world that they may not be nor converse therein and then
I have my God in my Chist I will cover and leave my children great treasure behinde mee that they also may sit in my place of honour and dignity that is the best way and thereby he spoyleth many a good heart and maketh it take base and wicked courses and to think that to be the onely way to get happinesse and so if they have riches honour and power then they have goods indeed but if any consider it it is no better with these then others and besides the poore soule is lost thereby 20. For the Dainties of the Rich relish not so well with them as a Bit of Bread doth to the Hungry there is every where care sorrow vexation feare sicknesse and at last Death All in this world is but meere foppery The p Potentates Rulers and Magistrates Mighty sit in the Dominion of the Spirit of this world and they that feare God sit in the Dominion of the Divine Power and Wisdome The Dominion of this world taketh its End with the Dying of the Body and the Dominion in the Spirit of God continueth standing Eternally 21. It is a very lamentable thing that Man runneth so eagerly after that which would runne after Man if he were righteous and honest he runneth after cares and sorrowes and they runne after him he is as if he were continually Mad he maketh disquiet to himselfe if he would be contented he should have rest and quiet enough Hee putteth an q Or Canker eating Worme into his heart that plagueth and tormenteth him and causeth an Evill Conscience that gnaweth him and he is a meere foole with all this for he leaveth his goods to others and taketh the gnawing Worme in the Evill Conscience with him from this world and that which plagueth him Eternally that he holdeth for his Treasure There cannot be a greater folly found under the Sunne then that Man who is the Noblest and Rationallest Creature in this world should in Covetousnesse be the Greatest foole of all to hunt and presse so eagerly after that which he hath no need of for every one hath his sufficient portion given him from the Spirit of thâ—s world if he would but be contented therewith 22. Thus one Man is a Devill to another and tormenteth one another and all the businesse is but about a hand full of Earth or for a Stone of which the Earth hath enough And must not that needs be a Wonder indeed Doth not the fierce hellish Spirit accomplish it Wonders according to its wish in Man As the Booke of the Revelation witnesseth where one Seale of Anger hath been opened after another and men are become the servants and Ministers of wrath they have willfully entered upon it with their Bloud and r Or Estate Goods and thought they did God good service in it 23. O Blind Man how art thou captivated in the Anger what dost thou or where art thou why dost thou suffer the Devill to be-foole thee Heaven and Earth is wholly thine God will give it thee all Hee hath given thee all thou hast a Naturall Right and propriety in it the Sunne and the Starres are thine thou art Lord of all let now thy foolish will goe why dost thou give thy selfe up into Covetousnesse and haughtinesse Doth not the kingdome of God Consist in Love and Humility 24. Or doest thou suppose it is so good to dwell in the wrath Behold when the light of thy Eyes doth cease then thou goest into Darknesse and takest thy folly to which thou hast heere addicted thy selfe along with thee Is then the Darknesse better then the Eternall Light Ask the Night whether it be better then the Day or doest thou suppose that wee are mad that wee thus speak wee speake what wee see and testifie what wee know and thou art blinde 25. Thus art thou blinded by the Babylonish Whore which the Covetous-Devill brought forth when Men were secure and carelesse when they loathed the Word and Spirit of God as the Revelation of John testifieth saying I will come and take away thy Candlestick from thee And Paul saith God shall suffer powerfull Errours to fall among them that they shall beleeve the Spirit of Lying which speaketh Lyes in Hypocrisie and deceit So that they will stick Å¿ Cleave or hang to Devills close to the Devills But in the Last Time saith the Prophet David shall the word of the Lord spring up like grasse upon the Earth open the Gates in the World wide and set open the Doores that the Lord may enter in Who is the Lord hee is the Champion in the battell all swords and speares shall be turned into plowshares and sickles saith the Prophet of God and it shall be done whosoever shall call on the Name of the Lord shall be saved 26. Therefore it is Good to trust in God and though the Earthly Body should alwayes lye in Dung it is but for a little while and none know what houre his Time in this world is out and then followeth the Judgement according to his life Therefore desist from Covetousnesse it is the Eternall Roote of all Evill and of all Folly A Covetous Man is the Greatest Foole on Earth for he devoureth himselfe and causeth disquietnesse to himselfe and so bringeth Evill upon himselfe by it Hee knoweth not what Man it will be who shall possesse his Covetousnesse and many times it is shamefully consumed in Whoring That wherewith one hath destroyed his soule with the same another is frolick in another foolery for it must all come to its Effect But hee that trusteth in God hath continually enough whatsoever he hath he is contented with it and so he is much richer then the foolish covetous person who oppresseth the miserable for Money which cannot prolong his life from Death nor preserve him from Hell 27. The Honest and vertuous gathereth treasure in Heaven he getteth a New Body wherein there is neither hunger nor thirst nor frost nor heate and he hath rest in his Conscience and will Eternally rejoyce in his Treasure And the Covetous Foole gathereth an Earthly Treasure which he must leave to others and an Evill Conscience and a Treasure in the Abysse which will gnaw and eate him Eternally 28. Gods Blessing never leaveth any that sincerely trust in God and letteth that goe which will not stay God hath Wonderfull wayes wherewith he feedeth and nourisheth his children as Daniel in the Lyons Den and Elijah under the Juniper-Tree and the Widdow of Sarepta in the Famine Hee that trusteth in God hath built sure in Heaven and on Earth The Eighteenth Chapter Of Death and of Dying How Man is when he Dyeth and how it is with him in Death A Great Gate of Wonders 1. I Know that Reason will say thou hast never a Or undergone it tryed it and thou art yet in this world in the outward Life how then canst thou know this Indeed Deare Reason according to my outward Man I must say so too
and I say the Truth as to the outward Man 2. But seeing wee can Live both in God and in this world together and seeing the soule if it will know God must with Christ presse into God through a Narrow streite Gate through Death and Hell therefore wee have power to write of the way and will set it downe for a Memoriall since wee are yet in this world For God is wonderfull who b Or determineth judgeth in a thing and yet the Judgement is not executed in the thing at the instant and so though wee are in the Earthly Life wee shall yet speake of the Life in Death which wee well know and understand 3. For there is no knowledge incomprehensible to the Matrix of Nature if the Spirit ride upon its wings it goeth through the Three Principles and if it ride upon its Triumphant Chariot may it not then ride through Death and Hell who can hinder it And may not a soule thus behold the wonders of God especially when this is the Time wherein all Wonders shall be revealed or made manifest 4. Wee speake not of our selves alone The c The Starre of the sixt Seale starre is appeared which hath broken the Seale why dost thou long stand gazing Observe it the Time is come there is no preventing of it more 5. All that hath a beginning hath an end that which is included in Time goeth with Time againe into the Ether If wee had lived in this world without necessity and without Death in a Pure Body without spot or blemish yet the outward Kingdome at the end should have departed from us and so wee should have remained in the Heavenly Substantiality after the manner of Enoch and Eliah as also Moses yet Moses entered through death into the Paradisicall Life But Enoch and Eliah were taken up without Dying and there the outward Dominion with the spirit of this world was taken from them without Dying which will also be done at the Last Trumpet upon which will follow an Eternall Life and an Eternall Death 6. The true Man in the heavenly Image hath no Time his Time is like a Round Crowne or a whole Rain-Bow which hath no beginning nor no End for the Image which is the similitude of God hath neither beginning nor Number it hath stood from Eternity in the Wisdome of God as a Virgin without d Or Generating bringing forth or without willing for Gods willing was the willing in her shee hath e Or Shone forth appeared in the Holy Ghost with all the Wonders which wee have brought to Essence and Light in this world 7. But shee was without Body without Substance without Essences the Essences were out of the Eternall Centre in her made stirring with their Creation as in Three Mothers according to the Three Principles That God would be manifested in all the Three Principles was the Creation and that the Dominion of the Image did not continue in its f Or Ordinarce Order and Appointment was the Death in that the Middle gave it selfe into the outward and the outward into the Middle which is not the g Order or Law Ordinance of the Eternity and therefore there happened a Breaking for the outward in the Middle hath a Beginning and a Number and therefore it goeth to the End and must breake it selfe off from the Middle againe and this the Longing Desire hath done it hath set the Middle wherein there is an Erernall Life outward and let in the outward into the Middle 8. Thus the Life consisteth in three Parts as first the Inward which is Gods Eternall hidden Mystery in the fire from whence the Life existeth and secondly the Middle which hath stood from Eternity as an Image or similitude of God in the Wonders of God without substance in which Gods desire was to see himselfe in an Image and just as a Man seeth himselfe in a Glasse so was this also And so thirdly this Image in the Creation hath againe got a Glasse to see it selfe in which was the Spiritus Majoris Mundi the Spirit of the Great World viz. the outward Principle which is also a figure of the Eternall Principle 9. And on this outward figure the Image hath so gazed that it hath Imagined and received in the outward Image which must now breake off againe but seeing it is bound with its Bond to the Eternall Centre of Nature therefore it happeneth to be very painfull to breake off as to that bond for there one Life is broken off 10. And when the Aire ceaseth then the fire must be smothered and goe into its Ether and that is Death for the outward Principle and the Inward breake off one from another for the outward hath a beginning and the Inward not and therefore the outward must breake off 11. The outward consisteth onely in the Sunnes Tincture and its Dominion are the Planets and Starres who alwayes drive on their Dominion to the Limit or Period of their course for Every Planet hath its Limit in that place it stood in at the Creation and that is its Period and its seculum or course and when it cometh to that place or point then all whatsoever it was wholly Lord over breaketh for it beginneth a new course or seculum 12. But you must understand it aright thus Every one of the Planets hath not the Tincture of Life Saturne Mars and Jupiter have the Great Life Saturne seperateth whatsoever he getteth in his Limit he doth it not actually but he leaveth the Life and then it hath no Leader but breaketh of it selfe and so it is with the other Planets But its limit or period must reach to the h Or Zodiack of the twelve signes Crowne of th Starres in that signe and Point which the Planet hath its limit and period in 13. And therefore many a young childe even in its Mothers womb is old enough for Death for its l The Lord of its Ascendent Lord is at his Period and leaveth its childe and the cause why we cannot easily search out our End is that wee doe not properly and exactly know the Limit of our k Note the Calculation of Nativities Leader for we must know its Number or Period the Number or Period of the signe if wee will hit the point of our Limit or End 14. Behold now in what Danger wee are according to the outward Life neither are wee at home in this Life and yet wee are quickened and awakened through the outward Life and so a soule comes to be Generated though indeed the outward life cannot generate a soule l Note for the seede is sowne with or in all the Three Principles and there are Three Mothers each of which hatcheth its Chicken 15. This Might was given to Man though indeed the Image of God did not stand thus For Adam before his Eve was made was a chast Virgin not Man nor Woman he had both the Tinctures that in the
Christ with an Asses Heart is but a teller of Stories and no Preacher Verse 40 Chap. 16. What profit Christ becoming Man is to us Verse 88 Chap. 13. How Christendome hath fallen asleepe by her whoredome Verse 61 Chap. 13. The Authour asketh whether Christendome thinketh him mad or no. Verse 62 Chap. 6. The vaine Boasting of the Name Christian or Jew Verse 25 Chap. 15. How a sincere Christian knoweth not himselfe Verse 26 Chap. 6. The Christians say yea in the Parable of the two sonnes Verse 27 Chap. 6. The Christians judge and condemne that in others which they themselves doe Verse 29 Chap. 6. Christians should not be Judges but Lights tâ— the world Verse 30 Church Churches Chap. 7. He that resteth contented with meere going to Church is as well before as after he comes there Verse 2 Chap. 7. The falfe Magus cryeth here is the Church of Christ but it is the Whore Verse 57 Chap. 9. For whom it is best to stay from Church Verse 28 Chap. 11. How one may be alone in a Wildernesse and yet in the Congregation or Church of Christ at the same time Verse 67 Chap. 11. The Church of Christ is every where A Repentant Turk is in Christ Verse 89 Chap. 11. What it is the Antichrist scandalizeth the Church of Christ with Verse 100 Chap. 12. The Authour declareth his hearty love to the Church or Congregation of Christ Verse 9 Chap. 13. When the Romish Church lost the Jewell it became Babell Verse 5 Chap. 14. How the Priest-Devill hath made the Church and Congregation of Christ starck blinde Verse 23 Chap. 9. The Devill most readily driveth the distressed soule into the stone Churches Verse 24 Chap. 11. The Authour would not have the stone Churches destroyed but he sheweth the Hypocrites and sheweth also the living Temple of Christ Verse 78 Circle Chap. 11. How each Circle in the wheele of Nature giveth its own inclination to its Creature Verse 3 Chap. 11. Of the Circle between the Moone and the Earth also of the property of the Moone and of the Earth Verse 4 Clergy Chap. 5. The worldly Governments have their originall from the heavenly which the spiritualty or Clergy beleeve not Verse 62 Chap. 12. The Clergy have Theevishly dealt with the Congregation of Christ Verse 19 Chap. 15. How the appearing holy Clergy have the predominancy in the world Verse 19 Chap. 16. By the Elder Sonne in the Parable the appearing holy Clergy are deciphered Verse 24 Conceits Chap. 4. All Conceits are Graven Images in the Wonders of God Verse 50 Contrariety Chap. 2. Whence Contrariety Anguish and Cold ariseth Verse 14 Conversion Convert Chap. 8. Reading without Conversion is as Beneficiall as a Psalter to an Asse Verse 39 Chap. 8. It is good to Convert in this Life time Verse 54 Corporeity Chap. 4. The seaventb Forme is a substantiall Forme out of which Corporeity proceedeth which consisteth also of two Formes Light and Darknesse Verse 12 Corruptibility Corruptible Corruption Chap. 18. Of the Corruptibility Verse 10 Chap. 18. How that which is Corruptible hath an Eternall Mother also wherefore the wonders shall continue Eternally Verse 20 Chap. 1. Whence Corruption and Torment arise Verse 30 Covenant Chap. 11. Why God made his Covenant with us in Christ Verse 27 Covetous Covetousnesse Chap. 17. The wicked Covetous Person hath his God in his Chist Verse 19 Chap. 17. An admonition to depart from Covetousnesse Verse 26 Councills Chap. 11. Why the Councills are instituted How the Antichrist glistereth in the forme of Aaron Verse 47 Create Created Creation Creatures Chap. 10. What it is to Create Verse 14. Chap. 14. Admonition to consider whence we are and to what End we were Created Verse 1 Chap. 5. The Authour will rightly shew the Creation to the children of God Verse 124 Chap. 6. As all things were formed in the Creation so our Mouth formeth them Verse 2 Chap. 6. Why the Seekers have not found the Pearle of the Creation Verse 17 Chap. 7. Without the Creation of the world the wonders of this world had not been knowne to the Angells Verse 23 Chap. 7. How the Eternity hath moved it selfe to Creation Verse 75 Chap. 10. The Ground of the Creation is cleerely to be understood by the inward Man Verse 11 Chap. 10. Of the Creation of the Fift Day also the Creation of the Elementary spirits Verse 20 Chap. 11. How God on the Fift Day created all Living Creatures Verse 2 Chap. 11. The Life of the Creatures consisteth in the Matrix out of which they are Created Verse 9 Crosse Chap. 8. What the hanging on the Crosse was Verse 71 Chap. 2. The severall kindes of Conditions of the Damned are not onely foure but infinite they have all formes but the Light Verse 56 Chap. 18. The heere acted Fopperies are the Treasure of the Damned soule Verse 27 Darke Darknesse Chap. 1. Of the Formes in the Dark Nature the Darknesse longeth after the Light Verse 27 Chap. 2. Of Darknesse according to which God is said to be a consuming Fire Verse 90 Chap. 5. Out of what Darknesse is Generated also of the Fathers Property Verse 20 Chap. 5. How the Flash expelleth the Darknesse Verse 38 Chap. 6. God is not Guilty of any ones remaining in Darknesse Verse 18 Day Chap. 17. It is asked whether the night or the Day be best Verse 24 Death Chap. 2. How Death trembleth at the Life Verse 72 Chap. 8. What is and is called Death Verse 37 Chap. 8. There is no Death in the Eternity also what is called the Eternall Death Verse 38 Chap. 9. After the Curse Death was in all fruits whence we eate Death Verse 16 Chap. 14. How Men must goe through Death and Hell of the Devills into the Merits of Christ Verse 14 Deity Chap. 1. The pure Deity the Birth of the Trinity and the Angelicall world are every where present Verse 48 Chap. 2. The Authour will shew the Forme of the Deity Verse 59 Chap. 2. The Deity is subject to no alteration Verse 66 Chap. 4. Without and beyond Nature the Deity is called Majesty and in Nature it is called Father Sonne and Holy Ghost Wonder Counsell Power Verse 86 Chap. 16. Of the Pure Deity also how the soule attaineth the Body of God and becometh the childe of God Verse 101 Chap. 3. Of the Deliverance of the soule Verse 57 Chap. 3. In what manner the soule hath Deliverance Verse 58 Departeth Chap. 18. How the soule is that Departeth from the Body without Conversion Verse 23 Desire Chap. 2. What the Desire is and what it worketh Verse 11 Chap. 2. What the impregnation of the Desire is whereby it generateth Verse 12 Chap. 7. Of the Desire of the Light and of the Desire of the Fire Verse 67 Chap. 8. How the Desire maketh not it selfe but is made Verse 52 Chap. 8. Whence our Desire after the highest Good proceedeth and whence it hath its sustenance Verse 55 Chap. 9. The first Desire
A discourse according to the Language of Nature upon the word Schuffe which signifieth Created Verse 88 Chap. 5. Further of the Language of Nature Verse 93 Chap. 5. As the Mouth formeth the word Schuffe according to the Language of Nature so was the Creation formed Verse 101 Chap. 8. Of the word Ternarium Sanctum in the Language of Nature Verse 3 Chap. 9. How God separated the water the earth The word Méér or Sea in the Language of Nature is a scorne to Devills Verse 57 Chap. 9. Out of what the Seavenly Two Languages proceed which signifie Babell Verse 77 Chap. 16. Of the most excellent understanding which the Lords Prayer hath in the Language of Nature Verse 39 Chap. 16. An Exposition of the word Glauben or Beleeving in the Language of Nature in the Power of God there is no Consumingnesse Verse 98 Lazarus Chap. 16. Of Christs Prayer when he raised Lazarus Verse 12 Chap. 16. How Lazarus was raised and how wee shall heare the voyce at the Last Judgement Day All soules are as it were one soule Verse 13 Learned Learning Chap. 1. The Learned have onely the History of the Saints Verse 42 Chap. 3. Why the Learned contemne simple lowlinesse Verse 51 Chap. 3. Why the Learned in Reason contemne the Commandements of God and have gainesayed them Verse 52 Chap. 3. How Lay men or the Vulgar dance after the Pipe of the Learned Verse 84 Chap. 5. Of those who boast themselves to be Masters and Learned Verse 75 Chap. 13. How the Conceits that are built upon the Doctrine of the Learned are deceitfull Verse 56 Chap. 16. The Doctor is admonished to seeke what the true Doctorship in the Holy-Ghost is Outward Learning is but a shaddow Verse 63 Letters Chap. 9. Of the Foure and twenty Letters their twofold property Evill and Good Verse 76 Liberty Chap. 2. How both the Liberty and the fierce strength are in the Fire Verse 24 Chap. 2. The Liberty without and beyond Nature is God the Father Also how God is Allmighty Verse 26 Chap. 9. What the Liberty without Nature is also how the Centre of the Third Principle hath generated it selfe Verse 82 Life Chap. 1. Life is a Burning Fire that goeth out if it have no fewell Verse 3 Chap. 1. The Divine Life of the soule needeth food Verse 5 Chap. 1. Every Life desireth its Mother for food Verse 6 Chap. 1. Wherein the Transitory Life consisteth The soules Life Eternall Verse 7 Chap. 1. Whence the Life of the soule proceedeth Verse 8 Chap. 1. The Threefold Life is not divided How God the Father is all Verse 9 Chap. 1. A Consideration whence Life and death cometh offered to the Minde Verse 36 Chap. 2. Of the breaking and raising up of Life Verse 16 Chap. 5. How the Blossom of Life springeth up in the Tincture also how Every Life eateth of its owne Mother Verse 22 Chap. 5. How the fierce might manageth its order after an Heavenly manner Wee have Life and Death before us Verse 63 Chap. 5. After this Life there is no alteration till the End of this worlds Time Verse 129 Chap. 5. That which proceedeth out of the Centre of the Eternall Life continueth also how all words and works continue Verse 132 Chap. 6. Of a twofold property in the Eternall Life Joy and Paine Verse 65 Chap. 6. How all ruleth in and over our Earthly Life Verse 72 Chap. 8. Of the Temporary Spirits Life and of the Eternall Spiâ—its Life and government in this world Verse 1 Chap. 8. Of the Fire of the Life of Eternity Of the Eternall Earth or Substantiality 2 Chap. 8. Of our ability to goe out of this dangerous Life into the Eternall Life Verse 16 Chap. 8. Of our Longing after an Incorruptible Life Verse 29 Chap. 8. Every Life desireth its Mother or the best that is in its own Centre Verse 30 Chap. 8. What is the right Life in every Life how Nature reacheth after the Liberty Verse 31 Chap. 8. The Deepe of the world hath such a Life as the other Creatures have Verse 40 Chap. 8. How the Light or Elementary Life in Beasts is simple Verse 50 Chap. 8. How the Elementary Life in Man is twofold Verse 51 Chap. 8. How there is another Tincture or Life in the life of this world Verse 53 Chap. 8. What the outward Life desireth Verse 54 Chap. 8. Of the second Motion or Life in Man Verse 58 Chap. 9. Whence every Government in every Life in this world proceedeth Verse 107 Chap. 13. Of a Twofold Life that a childe getteth in the Conception viz. the two Tinctures corrupted in Adam Verse 34 Chap. 14. What wee must doe if wee desire to serve God The Limit of our Life is set in the Mothers womb Verse 6 Chap. 14. A short Exposition of the Threefold Life in Man Verse 46 Chap. 14. How the Three Lives in Adam were pleasing to God Verse 47 Chap. 14. How the Third Life through the suttlety of the Devill did get the predominancy Verse 48 Chap. 14. After this Life time there is no Remedy If wee make our selves either an Angell or a Devill that wee are and remaine so Verse 72 Chap. 15. They that will sinde their owne Life and their children in Heaven must loose them in this world Verse 24 Chap. 17. How the outward Life consisteth of Three Parts Verse 13 Chap. 18. How Enoch Eliah and Moses are entered into the Paradisicall Life Verse 5 Chap. 18. How Saturne leaveth the Life Verse 12 Chap. 18. The danger in the outward Life The seede is hatched and brought forth out of Three Mothers Verse 14 Light Chap. 1. How the Light and life of God cometh into the soule Verse 15 Chap. 2. How the fift Forme is the true Originall of Life How the Light shineth in the Darknesse and yet the Darknesse remaineth Verse 74 Chap. 2. How the Light standeth opposite to the Darknesse but the Light is chiefe Verse 89 Chap. 4. The Longing of God hath Created all things to the Light and not to the Darknesse Verse 26 Chap. 4. The Light consisteth in Meeknesse and dwelleth in the Liberty Verse 63 Chap. 7. How the Light is the Love and how the Fire is a cause of the Light Verse 63 Chap. 8. Of the Light of the Majesty and of the Light of the Life of the Creatures Verse 5 Chap. 9. Wee should not bury our received Talent in the Earth but set our Light upon a Tables Verse 3 Chap. 9. Of the Creation of the Light Verse 51 Chap. 14. Whence the outward Light or Wisdome ariseth Verse 37 Limitt Chap. 2. The Limitt of the Eternall Death Verse 29 Lilly Chap. 14. What Lilly it is the Devill is not willing to smell of Verse 16 Love Chap. 2. How Love is the Death of the fierce wrath Verse 86 Chap. 2. The fountaine of Love is the overcoming of the fierce might Verse 92 Chap. 3. Of the Birth of the kinde Love and of the sixt Forme
Why Women are talkative how the Moone governeth their Matrix why the Moone runneth her course so soone Verse 112 Chap. 11. How God divided Adam and made Woman out of him Verse 23 Wonders Chap. 3. How Christ prayed to his Father and wrought great wonders Verse 72 Chap. 9. How the Spirit of God openeth the wonders which were foreseene in the Eternity in the Wisdome Verse 115 Chap. 17. The outward Body should manifest the wonders of God Verse 14 Word Chap. 1. How the Word is God that Eternally maketh it selfe Verse 38 Chap. 2. The Word Createth in the Genetrix What the Eternall Still Joy is Also in what Nature is Generated Verse 78 Chap. 2. The Word taketh its Originall in Nature Two words are Generated in Nature the first expresseth the fierce power which is the Fathers Nature Verse 80 Chap. 2. A description of the second Word which is calâ—ed God Verse 81 Chap. 2. How the second Word dwelleth in the first will Verse 84 Chap. 2. How the second Word is the Sonne and the brightnesse of the Father also how Love and hate stand in opposition Verse 85 Chap. 3. The Word of God hath broken the fierce Might in the soule Verse 55 Chap. 4. How the Heart is the Word and the Spirit is the former of the Word Verse 80 Chap. 5. The soule the spirit and the body forme a Word Verse 86 Chap. 5. How the meaning the Word and the forming of words is to be understood Verse 96 Chap. 5. How the third Principle also may be understood in the Word Verse 112 Chap. 6. How the Word in Nine Moneths became a perfect Man Verse 84 Chap. 6. What in the Iron representeth the Word the Majesty and the Holy Ghost Verse 89 Chap. 8. How it is that the Eternall Word was to become Man Verse 67 Chap. 8. How the Word which became Man entered into Death on the Crosse and brake the seaven Seales Verse 68 Chap. 14. How the soule formeth the Word Verse 29 World Chap. 1. The Angelicall world is not without the place of this world Verse 34 Chap. 3. Of what and wherefore this world hath been created Verse 40 Chap. 3. God is a Spirit the seaventh forme manifesteth him wherein the Creation of this world is effected Verse 45 Chap. 4. This world shall not die but be changed the shaddow of every thing therein remaineth Eternally as a figure to the Glory of God Verse 28 Chap. 5. The inward Government is not severed from this world Verse 16 Chap. 5. Whence this world is become corporeall Verse 17 Chap. 5. This world is a similitude of the Deity in Love and Anger Verse 81 Chap. 5. This world is a Sprout out of the Eternall Nature Verse 82 Chap. 5. The Forme of this world was from Eternity in Gods immateriall Nature Verse 83 Chap. 5. How before Time the world was without substance Lucifer hath stirred up the Fire in his habitation Verse 97 Chap. 5. Where the Angelicall world is manifest Verse 117 Chap. 6. How wee are yet blinde concerning the substance of this world Verse 10 Chap. 6. What wee are also what the world and the Originall thereof is Verse 40 Chap. 6. The Eternall Substance and this world are like a Man they each generate their like Verse 46 Chap. 7. Why God rejecteth not the world before the End of Time Verse 18 Chap. 8. Of our own hard Prison in the spirit of this world Verse 14 Chap. 9. Why this world was Created which before the Creation stood in the Eternall Wisdome as an Invisible Figure Verse 6 Chap. 9. Of the inclination of the Spirit of this world Verse 9 Chap. 9. Of that which the Spirit of this world hath built Verse 10 Chap. 9. That which desireth to reach God must passe through the Fire also what Fire that is which must dissolve the world Verse 8 Chap. 11. The world is full of God where God is and where the Abysse is Verse 107 Chap. 11. What the substance of this world the Angelicall world and the Hellish world are in the sight of God also where God is to be sought Verse 110 Chap. 14. The world maketh the Children of God but a Gazing Stock Verse 55 Works Chap. 4. As the building shall appeare so shall the builder our works follow us Verse 52 Chap. 5. How the evill works of the Regenerate in Christ shall appeare Verse 134 Chap. 8. The description of the New Body and of the Old Man and how our works shall follow us Verse 77 Chap. 18. How all works follow after the will also how Lust in the soule is awakened Verse 21 Wrath. Chap. 1. The severe Kingdome of wrath is in the Centre how the Father is but one how the third Principle could not have been created Verse 49 Chap. 11. How God warneth Men of his wrath and how he letteth that come which Man himselfe hath awakened as Warres Famine Pestilence c. Verse 40 Chap. 11. What wee have inherited from Adam How the Anger should have rested Eternally without the awakened wrath no Devill can move a Flie. Verse 41 Writings Chap. 4. Though the Authours writings be hard and incredible yet they have an Infallible certainty of assurance Verse 19 Chap. 4. His writings have an assurance in the Centre of the Earth Verse 20 Chap. 5. This is no understanding but childish writing Verse 33 Chap. 6. How people may be benefited by these writings Verse 9 Chap. 9. What the Devill intendeth to doe with these writings Verse 1 Chap. 9. The worlds servants had rather loose God and the Kingdome of Heaven then their honour and Goods The whore by the Instigation of the Devill will persecute these writings Verse 2. Chap. 10. Advice in these writings to rest contented with the present apprehension of them Verse 31 Youth Chap. 15. Of the wickednesse and unrulinesse of youth if they perceive their Parents give way to it Verse 5 Zeale Chap. 12. The Innocency of the blinde simple zeale against the Martyrs Verse 21 Chap. 16. Of the Great submission of the Love of God Patience is better then zeale Verse 36 FINIS XL. QVESTIONS Concerning the SOULE Propounded By Dr. BALTHASAR WALTER And Answered By JACOB BEHMEN Alià s Teutonicus Philosophus And in his Answer to the first Question is the Turned EYE OR Philosophick GLOBE Which in it selfe containeth all Mysteries with an Exposition of it Written in the Germane Language ANNO. 1620. LONDON Printed by Matth. Simmons in the yeare 1647. A CATALOGUE OF THE 40. QUESTIONS READER THe Author wrote this Answer to these Questions chiefly for his friends sake that sent them to him as also for the benefit of all such as love the knowledge of Mysteries this friend of his was Dr. Balthasar Walter who travelled for Learning and hidden Wisdome and in his returne home hapned to heare of this Author in the City of Gerlitz and when he had obtain'd acquaintance with him he rejoyced that at last he had found at home
in a poore Cottage that which he had travell'd for so far and not received satisfaction then he went to the severall Universities in Germany and did there collect such Questions concerning the Soule as were thought and accounted impossible to be resolved fundamentally and convincingly which he made this Catalogue of and sent to this Author from whom he received these answers according to his desire wherein he and many others that saw them received full satisfaction QUESTION I. VVHence the Soule proceeded at the Beginning 2. VVhat is its Essence Substance Nature and Property 3. How is it created the Image of God 4. What and when was the breathing of it in 5. How is it peculiarly fashioned and what is its forme 6. What is its Power 7. VVhether is it corporeall or not corporeall 8. After what manner commeth it into the body of Man 9. VVhich way doth it unite it selfe with the Body 10. VVhether is it ex traduce and propagated after an humane bodily manner or every time new created and breathed in from God 11. How and where is it seated in man 12. How and what is the Illumination of it 13. How doth it feed upon the word of God 14. VVhether is such new soule without sin 15. How commeth sinne into it seeing it is the worke and creature of God 16. How is it kept in such union both in the Adamicall and Regenerate Body 17. VVhence and wherefore is the contrariety between the flesh and the Spirit 18. How do that depart from the Body at the Death of a Man 19. How is it Mortall and how immortall 20. How doth it returne to God againe 21. VVhether goeth it when it departeth from the Body be it saved or not saved 22. VVhat doth every soule departed doth it rejoyce till the last Judgement Day 23. VVhether doe the soules of the wicked without difference for so long a time before the Day of Judgement finde so much as any mitigation or refreshment 24. VVhether doe mens wishes profit them any thing or sensibly doe them any good 25. What is the hand of God and the Bosom of Abraham 26. VVhether doth the soule take care for men their friends or Children or their Goodâ— and whether doth it know see approve or disapprove their undertakings 27. Whether doth it know this or that Art or Occupation whereof while it was in the body it had sufficient skill 28. VVhether also doth it obtaine somewhat more certaine knowledge of Divine Angelicall Earthly and Diabolicall Matters then it had in the body 29. VVhat is its Rest awakening and Glorification 30. VVhat is the difference between the Resurrection of the flesh and of the Soule both of the Living and of the Dead 31. VVhat kinde of new Glorified bodies shall they have 32. What shall their forme condition joy and Glory be in the other Life 34. VVhat is that lamentable and horrible condition of the damned Soules 35. VVhat is the Enochian Life and how long doth it continue 36. VVhat is the soule of the Messiah or Christ 37. VVhat is the Spirit of Christ which he willingly commended into his Fathers hand 38. Of the things which shall come to passe at the end of the world 39. VVhat and where is Paradise with its Inhabitants 40. VVhether is it mutable and what shall it be afterwards TO THE READER IF wee knew the preciousnesse of our owne soules we would confesse and acknowledge with an inward feelingnesse the answer to Christs Question when he said What shall it profit a man to gaine the whole world and loose his owne Soule Or what shall a man give in exchange for his soule the soule is so precious that nothing can truly be valued at so high a Rate To save it is the greatest gaine to loose it is the greatest losse then who will not highly prise the study and understanding of the way to save it Christ saith He that will save his soule shall loose it and he that will loose his soule shall save it but who understandeth this we know it is the earnest desire of every soule to be saved and to be happy and glorious but the way is very unknowne to us poore fallen soules for we can hardly suppose that loosing will be the saving of our selves Christ also taught that the way to Glory was through many tribulations and Death this way he entred into Glory and so have all the blessed from the beginning of the world and can no otherwise to the end thereof but how shall a soule know the way to loose and deny it selfe so that it may assuredly attaine Eternall Salvation Let it listen in its heart and Conscience inwardly to that Teacher which it shall find there who is in God himself we have the Testimony of Moses for this who told the Israelites the Word the Commandement is nigh thee in thy heart heart and in thy mouth not the outward but the Inward heart and mouth as also the Apostle Paul saith to the Romans that Christ the Eternall Essentiall word of God the word of Faith which they the Apostles preached is nigh us in our hearts and in our mouthes and in another place he saith Doe you not know that Christ is in you except you be past reproofe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 improbi furthermore the Apostle John saith that God is Love and he that loveth Gâ—d dwelleth in him and he in God which we all perceive is true for in him we live and move and have our being and this may be knowne though the Apostle Paul had not said so much for one of the Poets of old spake what he knew and said we are all of his Off-spring as the Apostle mentioneth it nay we all know that he that doth well is the servant of God but he that doth evill is the servant of the Devill who ruleth in his heart and though there is none that doth good no not one nor can do of himself while he is in this mortall life yet through Christ in him he can desire to doe well and be sorry when he hath been drawne away to doe evill by the lusts of his owne heart by which the Devill tempteth us to doe evill but if we will resist the Devill he will flie from us if we will leave off to doe evill and desire trie and learne to doe well without doubt we shall be able through God that dwelleth in us and then he will teach us all things and lead us into all truth by his Spirit All this we shall fully understand and all Mysteries when God shall manifest himself in us if we earnestly desire it with all humility selfe-deniall losing of our soules and being nothing in our selves for then God will be All in All and nothing is impossible with God All this and much more hath the Author of this Answer to these Questions concerning the soule found true and hath out of his inward Mystery manifested many things in this and other Writings of his
above over the word Will is noted with number 24. and first into Darknesse for Reason loseth the Divine understanding and the Divine Desire wherein it can receive the Essence of God and so q Or fill impregnate it selfe with r Or Vertue power from God Fire number 25. 192. And then Å¿ Or Reason it kindleth the Magick Fire of Covetousnesse so that it willeth to have t Or more much and never hath enough as here N. 25. Anguish number 26. 193. And when it hath filled it selfe with Covetousnesse then the Magick Fire in the Anguish beginneth to burne N. 26. for that which is throwne into the fire by Covetousnesse is fewell for the Magick fire wherein the fire burneth and there Death is borne which must separate what Covetousnesse hath brought in Death number 27. 194. And herein also consisteth the Grievous fall of Adam who hath imagined as the Devill did and desired to have the variety of this world as his owne He would be cunning and get much * Or Wit skill and even the Earthly and hellish source in the skill Had he continued upon the stroake in the Line of God he had not been Earthy for the Spirit of his will should have dwelt in God and have brought Divine foode into the body but now he is in the Anguish N. 26. and must againe goe through the Principle into Death N. 27. where his body must be consumed in the Mysterie 195. And if he doe not in the time of this Life turne his will into the Crosse of Christ as is to be seene in this Figure then he is reserved in the Mysterâ—e for the Judgement of God where he shall be tryed in the â—ire whether the Spirit of his will have any Divine u Power or Vertue power in it or not or whether he can subsist in the fire and there his proud Earthly workes will be burned up and if the soule remaine in the Darke Magick fire of the Will for it selfe is a Magick fire when the Divine Light-fire is not in it then one â—agick fire receiveth the other and then there is no remedy to help out from thence Will number 28. Light number 29. Spirit number 30. Man number 31. 196. But the soule which in the Time of this Life did turne again and did yield it â—elfe up with its will into the Death of Christ at the line of the Crosse N. 27. that soule is then sunk downe from its proud and x Or evill wicked workes and become free in that same will and is entred into the Death of Christ and sprouteth forth with the Spirit of its will N. 28. in the Divine power from The Death of Christ through the second Principle where the Spirit of the Will viz. the Image y Or reacheth obtaineth the Divine Light againe N. 29. and the z Or Spirit Image N. 30. standeth againe in the Divine Man N. 31. Image number 3â— God number 33. 197. For â—hen the Spirit of the Will entreth into Death at the Crosse then it putteth on the Divine Essentiality that is Christs flesh into it selfe againe and bringeth it with it selfe into the Light world where the Divine life springeth forth againe in the Holy Body and the Image is free againe as here N. 32. is to be seene and it dwelleth in God N. 33. and eateth of Gods word or Essence For the Image here is b Or beyond without Nature in the Liberty but thie Humanity is in Nature as it is here set downe 198. But for those soules which abide in their proud covetous workes in the Anguish N. 26. they abide indeed in the Magick Fire of Anguish and their workes are fuell for that fire 199. But if the Spirit of the Will at length yet doe incline it selfe towards the death of Christ and yet is hard bound to the wrath then it hangeth as it were by a thread to the death of Christ The ninth Number number 34. 200. This soule must needs burne thus a while till the Spirit of the Will can enter into the Death of Christ and till its Sydereall fuell be burnt up when the Earthly body dieth the Image must be c Or washed scoured or purged * Or washed scoured or purged bathed which this present too wise world scorneth but shall be forced to trie it in Death where that little Sparke which did hang but as by a thred must enwrap it self quite into the Death of Christ for it hath lost both body and Essence and remaineth naked without Divine d Or substance Essence or body in Gods Mercy in the Divine Tincture viz. in the ninth number N. 34. and waiteth for the last Judgement wherein God will restore in the Tincture all that which Adam lost But the workes which it hath done here will not passe through the fire but the Darke Magick fire hath swallowed them up into its Mysterie in the Darke world let this be told thee O Man Soules Eternall Habitation number 35. 201. After the ninth Number standeth the soules Eternall Habitation noted with the N. 35. which signifieth that these escaped soules are yet in God in the Angelicall world but without their workes and they cannot so highly attaine the Glance of the Majesty as those which e Or here in this life have clothed themselves with the power of God The word Habitation entreth into the Liberty without Nature as also above it the word Image doth For the soule must stand in Nature but the habitation of the Image is without Nature in the Divine Liberty Angelicall World number 36. 202. Bevond the word Habitation standeth Angelicall world N. 36. signifying the whole f Or place Court of Angels or g Thrones or Principalities Princely Thrones in the Liberty of the Divine Majesty whereas their root is in Nature but is not h Or acknowledged felt Proud Devill number 37. Will of the Devill Lucifer number 38. 203. At the left hand in the upper space N. 37. standeth proud Devill with two i Or Legs lines one reaching to be upon the Character Q N. 4. and the other reaching up above the Great Mysterie of the Ternary where standeth Will of the Devill Lucifer N. 38. Here the Devills fall is to be considered 204. He hath driven his proud will from the line of the Crosse upwards and would domineere over the Mystery of the Divine wisdome by k Or reason or in Wit craft and fury cunning subtilty and wrath in the power of Fire and l Or inflame kindle the Mysterie of the Ternary that he might be Lord as indeed he did kindle the Essence in the Mysterie where from Earth and stones proceed and would faine have flowen out above the Mystery of the Ternarie N. 38. as still at this very day he desireth to flie out above the highest Thrones of Angels Abysse of the Darke world number 39. Eternall Hell of Devills number 40. 205. And
in the Flesh b Must be taken to be is in respect of the soule For the Tincture is higher and giveth the Ens of the Spirit wherein the Light-fire is understood Humanity Flesh number 48. 219. Under the words Pure Element on the upper c Or stroake line of the Crosse number 27. Death standeth and the Word beginneth at the left Circle and goeâ—h through the Crosse and through the first Circle at the Right hand There looke upon both the outward Circles that at the left and that at the righâ— above and below and then thou shalt quickly finde what the d Or Jurisdidiction Right of Death is and that it is the dying source in the Magick fire and holdeth the Essentiality captive in it selfe as at the left hand below number 8. and at the right number 48. may be seene and then above at this Circle number 44. and at the left above number 5. is seene that the spirituall life goeth and sprouteth forth through Death and possesseth the highest Circle For whatsoever will attaine the Divine life must goe through the dying Magick Fire and subsist therein as the Heart on the Crosse must subsist in the e Or Divine fire Fire of God 220. Moreover we must know that in Adam we have turned our selves away from the Crosse and are above the Crosse with our lust and Desire number 23. and gone with our will into f Or owne Regiment a selfe Government and now Death hath captivated us in it selfe we must therefore sinke downe from Death upon the Crosse upon the line of Christ into the Heart againe and be borne anew in the Heart or else Death retaineth us captive For Death standeth now upon the line of the Crosse but at the Judgement it shall be given to the Darke world For our wil must now enter into Rest through the Death on the Crosse but the outward Crosse shall be done away and then death shall be made a scorne 221. Thirdly it signifieth that the life of God in Christ made death a g A shâ—w spectacle upon the Crosse when death was destroyed on the Crosse h Or In. by the Dying of Christ where life grew up through death and the Heart yielded it selfe into the Middle viz. into the Centre as a Conquerour of Death Paradise number 49. 222. Under the Heart number 49. standeth Paradise the word beginneth at the outward Circle on the left hand where above number 5. is the Spirit of the Great Mysterie of the Abysse of Eternity viz. V. and below at the same Circle number 8. Essence is written and it goeth through the Crosse and at the right hand through all the three Circles and into the Liberty which signifieth the i Or Place Station of Paradise It ariseth in the Mysterie of Eternity and groweth up through the outward world and also through the Light world hidden in the outward world and manifest in the second Principle in the Light world and therefore that word goeth through all the Three Circles signifying the Originall of the humane body Divine * Or substantiality Essentiality number 50. 223. For in this Place out of this Essentiality was Adams Body understand the outward Body created according to the third Principle and the Inward body understand the body of the Image out of the heavenly part in the Light world out of the Divine Essentiality as it is set downe at the right hand neere Paradise number 50. Christs Flesh number 51. 52. 224. That Divine Essence understand Essence not Spirit is inclosed in the wisdome of God and the Heavenly Tincture is in it For this Essence brought Gods word which became Man k Into in Mary into her Essentiality viz. in the body of the Image which was inclosed in Death and in l Viz. the Essentiality Or substantiality it God and Man became one person For this flesh is Christs flesh according to the Heavenly Part therefore after Essentiality standeth Christs Flesh number 51. 52. 225. Christ had such flesh in the Inward Man as Adam had before Eve was taken out of him when he stood in the Divine Image in Purity and therefore none can enter into Paradise except they obtaine that flesh againe that Adam had before the fall and Christ in his Incarnation Therefore we must all be n Regenerated borne anew out of the Heart upon the Crosse and put on Christ Mysterie number 53. 226. Under the word Paradise number 53. standeth o Mysterium Mysterie and the word ariseth at the left hand in the second Circle where above at the same Circle number 4. the Character O standeth and below Principle and Fire number 7. and it goeth to the right hand through the Crosse and through the first Circle at the right hand This rightly sheweth mans creation according to the body 227. For the body is a mysterie taken out of the Inward and outward world from above and beneath understand out of the Matrix of the Earth this is the Matrix of the Earth out of this p Principium Principle q The Earth it is created and we see that it was created out of the Inward and outward r Or substance Essence that is out of the Darke and Light world and is mixed with Evill that is with wrath and also with Good Wonder number 54. Angel number 55. Spirit number 56. 228. But Man was created out of the Mysterie an Image and similitude of God for Å¿ Or a wonder of God a Divine Wonder Therefore at the right hand number 54. there standeth Wonder for he was a wonder of all Essences a Lord of all Essences taken out of all Essences and he was an Angel in the Inward Image as next the word Wonder there standeth Angel in the Liberty number 55. for his spirit dwelt in the Liberty of God that is in the Majesty as after the word Angel there standeth Spirit number 56. which signifieth every true Man viz. the first before the Fall and the second in Christ into whom he must enter againe or else he remaineth separated from God Foure Elements number 57. 229. Under the word Mysterie there standeth at number 57. Foure Elements which arise at the outward Circle on the left hand and goe to the right hand through the Crosse and through two Circles which signifieth the outward world which ariseth as an t Or Out-birth Effluence out of the inward Essence of the outward Circle and bringeth its wonders into the Mysterie first into the second Principle into the first two Circles for it should not goe with its Essence through the third Circle at the right hand into the Liberty but in the Principle passe into the Mysterie and be u Or Refined or purified tryed in the Principle viz. in the Fire for there is the limit of Separation The Soules Joy * In the Holy Ternary or Trinity in Ternario Sancto number 58. 230. Above at
the Crosse according to the outward Image of the body it resembleth a Crosse-Tree the body having two Armes signifying two Principles and the body in the midst which is a whole Person The Heart is the first Principle and the Braine is the second the Heart hath the soule m Viz. seated in it and the braine the Spirit of the soule and it is a new childe and yet not a new one neither the stock is from eternity but the branches grow out of the Stock 248. And though it hath not been a soule from Eternity yet it hath been knowne from Eternity in the Virgine of the Divine Wisdome upon the Crosse and in the Roote it belongeth to God the Father in the soule to God the Sonne and in the Will to God the Holy Ghost 249. Seeing then its will could not stand in the Father but would domineere and so it fell into the fire of Wrathfulnesse therefore the Father gave it to the Sonne and the Sonne tooke it into himselfe and became Man in it and brought it by the n Verbum Fiat Word Fâ—aâ— into the Majesty into the Light againe for the Sonne bringeth it through the Anger and Death into the Eye of Holinesse again at the right hand into another world in God to the Angels whereof there shall be further meâ—tion made hereafter Now we come againe to the sixt Forme of Fire 250. Know then wherefore wee have set the Crosse here the * ✚ X. Crosse is otherwise the number ten when we number in the order of Reason But according to the two Principles where the Eye appeareth parted the Crosse should be between the fift and sixt forme where Light and Darknesse part 251. But you must know that God is both the beginning and the End and therefore we put the Crosse at the End according to Reason for there wee goe through Death into life it is our Resurrection 252. Againe the Number †X or 10. Ten is the first and also the last and through it is death and after death Hell viz. the Wrath of the Darknesse which is o Or Extra Crucem without the Crosse for it falleth againe into the A and the Creator is in the A into which Lucifer would faine have insinuated himselfe but he is driven out into Darknesse which is his Kingdome in the source 253. You must understand that we meane by the twofold Eye a Round Globe cut in two wherein the Crosse stood from Eternity it cannot be drawne in any portraiture because the halfes are so in one another they are one and yet two the Spirit onely understandeth this and whosoever doth not enter through death upon the Crosse into Regeneration that is into the Divine Body he understandeth not this and let him leave it p Or unmastered uncensured or else he will be q Or make himselfe a Devill in so doing a workman and censurer for the Devill we would have the Reader faithfully admonished for it is most certaine 254. For this figure containeth the whole Ground as deep as a Spirit in it selfe is and the Reader cannot know it without r Or right Eyes viz. Spirituall Eyes true Eyes words cannot be set according to its right order for the first is also the Last and the middlemost goeth through all and is not knowne but in it selfe Therefore searching is not the best way to finde the Mysterie in But to be borne Å¿ Or of God in God is the right way to find it for without t The New-birth that all is but Babell 255. All lyeth in the will and in the earnestnesse viz. that the will enter into * In Magiam Magick for the Eternity is Magicall all things come to Essence out of Magick for in the Eternity in the Abysse is Nothing But that which is is Magick 256. From Magick comes Philosophie which soundeth the Magick and seeking findeth Astrologie therein Eternally and Astrologie againe seeketh u His cause and Ruler its Master and Maker viz. Astronomie the * Sulphur Mercurium Sulphure and Mercurie which hath its owne Principle and therein is the third Magick viz. the x Medicus Physician who seeketh the y Or disease whâ—ch destroyeth the health corrupter and would heale it but he findeth the fourth Magick viz. the z Theologus Divine who seeketh the a The curse of God Turba in all things and would heale the Turba but he findeth the Eye of the first Magick and there he seeth that all is the wonder of Magick then he leaveth off from seeking and is a b Magician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 2.1 Magus in the first will for he seeth he hath all power to finde and to make what he will and then he maketh himselfe an Angel and remaineth in himselfe and so he is free from all other things and continueth Eternally This is the highest Ground of the Essence of all Essences 257. Although the Whore of Babell will by no meanes relish it yet we speake from good ground and say that Babell and her children are c Adulterous borne of whoredome in their * Magia Philosophia Astrologia Astronomia Medicina Theologia Magick Philosophie Astrologâ—e Astronomie Physick and Divinity Babell is the true Childe of none of these she is a Refractory proud Bastard Wee have knowne her in the A and O searching for Philosophie and Astrologie and have d Or found knowne her to be a Whore in all e Specula mirrours or looking Glasses or Expositions representations and illustrations and similitudes in her teachings Glasses she committeth whoredome in all Glasses 259. She saith she is the Eye but she hath a f Or squint-Eye false Eye that glimmereth out of her whoredome in Pride Envie and Anger and her seate in the Magick is the g Or back turned averse left Eye she boasteth upon the Crosse but she entreth not into the Centre she will not goe through Death into life 260. She saith I live and yet hath an unrighteous life but that is her true life if she would continue in it alone to her selfe But she oppresseth the Children that are borne h Or live in Patience and Râ—signation upon the Crosse and treadeth them under her feet 261. Therefore the Crosse hath bent its Bow and will shoote away Babell from the Crosse The Spirit of the Wonders declareth this in the Magick The first Crosse is the first Principle and it will shoote away Babell from the second Principle The seventh Forme of Fire 262. One Magick alwayes proceedeth from the other and is the Glasse and the Eye of the other wherein the wonders are knowne and propagated for in the Abysse there is nothing but in the Magick is all each Glasse is a Centre but yet it s owne for the lust l Or longing seeking and Desire bringeth it forth it is the Modell of the first 263. For when I search to
the Soule 15. If the Spirit were an Angel the similitude of God yet the will can make it n A wicked man a proud Devill And also make a Devill an o A childe of God Booke of the three Principles cap. 15. v. 64. Angell if it sinke it selfe into Death into humility under the Crosse and cast it selfe into the Spirit of God and so submit to his Government then it sinketh into the Eternity out of the source into the still Nothing which yet is All and so it is in the beginning againe where God created it and the Word Fiat which keepeth the Image of God receiveth it againe The third Power of the Spirit or Will of the Soule 16. And then also thirdly the Spirit of the Soule hath power to enter into another Man into his Marrow and bones viz. into the Sulphur and to bring the Turbi into him if he be p Or wicked false so farre as every one is not armed with the Spirit of God but is found naked in the Spirit of this world as may be seen by q Or the bewitching whores Witches The fourth Power of the Will of the Soule 17. And fourthly it hath such power if it be the childe of God that it can lead the Turba captive and can powre it out upon the house of the wicked as Elias did the Fire and Moses before Pharaoh for it can throw downe Mountaines and breake Rocks 18. This you must understand to be so farre as that thing is r Or lâ—able to the Turba capable of the Turba by awakening the wrath then it is possible but if not and that the Spirit of God be in a thing then it cannot be for it would powre water upon the Turba of the Fire which would then be as it were dead and its power would lie in Derision 19. And therefore Heaven is a Middle between God and Hell viz. between Love and Anger and was created out of the midst of the waters so that the Devill cannot rule with his Turba the water turneth his purpose into derision as the false Magick and blinding Inchantment are Å¿ Or nullified drowned in the water The fift Power of the Will or Spirit of the Soule 20. And fiftly the Spirit of the Soule hath such power that it may and can seeke all Wonders that are in Nature viz. All Arts Languages buildings plantings Destruction knowledge It can command the starry Heaven as Joshua when he commanded the t Josh 10.12 Sunne and it stood still and Moses the Sea and it stood up also he commanded the Darknesse and it came it can make an Earthly Life as Moses made the Lice and Frogs also Serpents and other u Or Wonders Wonders 21. It hath Death in its power so that it can over-power that if it ride in the x The will of the Holy Ghost Chariot of the Bride It can bridle and overcome the Devill if y Viz. will or Spirit of the soule it be in God there is nothing can be named that it cannot subdue 22. Onely you must understand the soule hath such a power from its Originall and it had still had ability to z Or give or afford send forth such a Spirit out of it selfe if it had not let in the a Turba Magna Great Turba into it selfe which now giveth it the Rest 23. Unlesse the Holy Ghost ride upon its Chariot as it did in Moses and Elias and in all the Prophets also in Christ and his Disciples and alwayes still in the Holy Children of God they all have this Power Note the soule must now seek this power in Jesus Christ they can raise the Dead and heale the sick also drive away all Diseases it is Naturall the Spirit onely reigneth therewith over the Turba 24. But it hath this for an objection that the soule knoweth well whether it hath made any compact with the Devill and whether he hath any thing to doe with it it will not goe naked except the Spirit of God drive it and except it have him for a shield lest the subtilty of the Devill insinuate it selfe 25. It doth no b Or Miracles Wonder except the Spirit of God c Or awaken it stirre it up it attributeth the power to God and giveth him the Glory it doth as an humble Childe and standeth still under the Crosse and letteth the Devill goe rushing away over it but it sprouteth forth in humility and meeknesse through Death into Eternall Life and bringeth forth much fruit in Patience 26. And so the Devill can doe nothing to it it is as it were dead d Or before to him he may keep a racket with his Turba in the Earthly Life with his helpers die wicked men this he hath but as a scorne in the sight of God for he is a proud Spirit and would be above the Wonders of God but an humility can e Or subdue binde him 27. After this manner every man may escape the false f Or Magus Magician and also the Negromancer for no Power can touch him in whom God dwelleth and as Christ in his Death overcame Death and the Devill so also can we in Christ for the Word which became man dwelleth in us and in the Word we can reigne over the Devill and Hell nothing can hinder us 28. And thus we give you for an Answer to this Question that the soule in its Originall is greatly powerfull it can doe much but its power is onely in that Principle wherein it is for the Devill cannot reigne over God 29. It s power is not given to it as a King giveth favour and power to a man but it consisteth in a Naturall Right therefore we are Children of the g Or Allmightinesse Omnipotence of God and inherit his Goods in the Omnipotence The seventh Question Whether is the Soule Corporeall or not Corporeall 1. THat thing which comes from no beginning hath also nothing But if it be somewhat then it seeketh its beginning in it selfe for every Spirit dwelleth in the deepest Abysse of its h Or Being Enence and if it must make the Essence to it selfe then it can dwell in nothing that is strange to it but in it selfe in its owne Essence 2. When God created the Soule then the Holy Ghost i Or encompassed cloathed it with the Tincture for one part of the soule consisted in the Tincture it was k Or without a body naked of it selfe as the glowing Fire is l Or Source naked and is cloathed when it hath the Tincture 3. But you understand that the growing proceedeth from the warmth that is the driver forth of the Tincture it driveth the twig out of its roote viz. out of its owne Fire be it cold or hot fire 4. For Darkenesse hath the cold fire so long till it attaineth the Anguish and then it kindleth it selfe in the heat as you see in an Hearb if it
live with the Children this we tell thee in good earnest there is no other Remedy thy Anger is thy fire which will destroy thy selfe 21. Or dost thou thinke that we are blinde if we did see nothing we would still be silent what pleasure would a lye be to God yea we should be found in the Turba which searcheth through all humane Essences and workes or doe wee this piece of service for Wages is it our e Or trade living why doe we not minde our bread onely according to outward Reason But seeing it is our Day-labour wee must doe what the Father will for we must give an account thereof at the evening this we speak seriously and in good earnest 23. Thus you may well understand the Contrariety of flesh and Spirit and finde very well that two Spirits are in one another one striving against the other for one desireth God the other desireth bread and both are profitable and good 24. But thou childe of Man let this be spoken to thee lead thy life circumspectly and let the Spirit of thy soule be Master and then thou wilt have fought here a good fight for this time is but short 25. We all stand hene in the field and grow let every one have a care what fruit he beareth for at the end of the Harvest every worke shall be put into its owne Granary 26. It is better to labour a little while with toyle and care in the vineyard and to waite for the great wages and Refreshment then to be a King here for a little time and afterwards to be a Lyon a Wolfe a Dog a Cat a Toad Serpent or worme in f Or shape figure 27. O Childe of Man thinke upon this he yet warned wee speake very seriously out of a wonderfull Eye ye shall very shortly finde it by experience there is yet a little time for the beginning hath already found the end this is a little Rose out of the Beginning see yet and put covetousnesse out of your g Or sight Eyes or else you shall waile and lament and none will pitty you for what a man soweth that he must also reape what will Pomp and Honour availe when it leaveth you 28. Here you are very Potent but afterwards you shall be impotent ye are Gods and yet ye runne on headlong to the Devil take pity on your owne Life and on your faire heavenly Image 29. Pray be the Children of God and be not Devills Let not the Hypocrites keepe you back by their h Or Example flattery they doe it for their bellies for their honours and for monies sake they are the servants of the Great Babell 30. Examine your selves aske your Conscience whether it be in God that will blame you and bid you drive the Hypocrites from you and seeke the cleere countenance of God and looke not through i Or Spectacles a Glasse 31. God is even before you he is in you confesse to him come to him with the lost Sonne there is no other can take the Tuâ—ba from you you cannot enter but through Death into the other world â—â—â—ther your Hypocrites can never come otherwise there is no forgivenesse of sinne And though you should give All to your Hypocrites yet then you would be as much captivated in the Turba as you were before 32. It is no such matter as that one should stand ready and take away the Turba from you when you give k God faire words him good words no no it is a Magicall thing you must be borne againe as Christ saith or else you cannot come to God doe what you will All Hypocrisie is deceipt 33. If you would serve God you must doe it in the New man the Earthly Adam can doe him no acceptable service let him sing roare call confesse pray crye and doe what ever he will all is but fighting with a shadow the will must be in it the Heart must wholly Resigne it selfe up into it else it is but a fained babble and a fable of Antichrists wherewith the whole Earth is filled 34. The will is greater and more Powerfull then much loud crie It is able to destroy the Turba and to enter into the Image of God it hath power to be the childe of God it can throw downe Mountaines and raise the Dead if it be borne in God and if the Holy Ghost give it leave 35. For a man must walke in Obedience in great humility and onely cast his will into Gods will that God may be both the will and the Deed in him This is the way to salvation and to the Kingdome of Heaven and no other let the Pope or Doctors preach otherwise all is but lyes and meere Hypocriticall jugling The eighteenth Question How doth the Soule depart from the Body at the Death of a Man 1. HEre we would have the world bidden for a Guest especially Babell the Whore and see whether l A childe of Grace can be found in her she can be made a true child for Death is a terrible Host he casteth the proud Rider and his Horse to the ground 2. My beloved friend this is a very m Or deepe hard Question and needeth the Eyes of all the three Principles to see it well they need not dye that would enter in and behold this they must be poyson to Death and a pestilence to Hell they must take Death captive if they will see it no mans understanding can otherwise finde it out except he come into death himselfe and then he will feele indeed what Death is he shall surely taste what it is when one Principle viz. the life perisheth 3. You understood before that all n Things or substances Essences are o See the Book of the small six Points Point 5. ver 65. Magicall and that one is alwayes the p Or Resemblance Glasse of the other and that in this Glasse the Desire of the first Glasse is opened and commeth to be an Essence and then also that the Turba is in every Essence which destroyeth all till it commeth to the first Essence and that is alone and hath no Destroyer 4. For there is nothing more it cannot be broken it is in it self and without it selfe and goeth whither soever it will and thus it is all over in one onely place for it is in the Abysse where there is no place of Rest it must onely rest in it selfe 5. Now if all Essences have proceeded from one then the beginning is also in the last Essence for the last is q Or retired gone back into the first and seeketh the first and findeth it in it selfe and when it findeth the first it letteth all the other goe and dwelleth in the Limit and there it can be without r Or paine source 6. For there is nothing that maketh it a Å¿ Or dieth or falleth away source It is it selfe the matter of the first Essence and although it be somewhat
to them for they are in perfection and we but g In part or in imperfection in part 9. And now we are able to answer you not from the reason of the outward world but from the Image in Christ and from his and our Spirit 10. You aske whether the separated soules take care of humane matters and allow or disallow them Now this you must understand to be in three different manners concerning three severall sorts of soules 11. First those soules which yet have not attained Heaven and so stick in the source in the Principle in the Birth those have yet the humane Essence with the workes in them they diligently search out the cause of their h Or stay in that condition Retention 12. And therefore many of them come againe with the Astrall Spirit and wander up and downe in their houses and places of abode and appeare in a humane Shape and desire this and that and oftentimes take care about their wills or Testaments and also thinke to procure the blessing of the Saints that they may rest and if their Earthly affaires doe still stick in them they take care many times also about their Children and friends 13. This condition of theirs continueth so long till they fall into their Rest and till their Astrall Spirit be consumed then all such doings care and perplexities are at an end and rhey also have no more knowledge thereof but that they see them meerely in the Wonders in the Magick 14. But it stirreth not the Turba neither seeketh what is in this world for it being once passed through Death from the Turba it desireth such things no more It also taketh no further care for care stirreth up the Turba and then the will of the Soule should be forced to enter with its Spirit into earthly things but it had rather let such things alone because it hardly got rid of them before It will no more entertaine the Earthly will 15. This is an Answer concerning this first sort and wee tell you plainely and in Truth that this sort after they are once received into Grace take no more care purposely about humane Earthly i Or affaires matters but it beholdeth the heavenly matters which are brought to it by the Spirit of man and rejoyceth in them but there is somewhat still behinde which is this 16. A living man hath such Power that he is able with his Spirit to goe into Heaven to the separated soules and stirre them up about some Question by a hearty Desire but it must be earnest it must be Faith that can breake open a Principle 17. And this we see in Samuell the Prophet whom the k Saul King of Israel raised up that he might make his will knowne to him though this seeme otherwise to some of whom we may well say that they are blinde and voyde of knowledge for they speake but their owne scholastick Fables and frame Opinions about that they have no knowledge of in the Spirit and these are Babell 18. Now secondly the other sort which sinke into Death without a l Or the body of Christ body they are wholly in one and the same place of the Principle in which the first sort are which afterward did sinke downe in themselves All these take no evill affaires upon them wherein the Turba sticketh 19. But when the honest soules which are alive send them their workes with their Spirit and will they rejoyce in them and are so affable that they appeare to men Magically in sleepe and shew them good wayes and many times reveale Arts which lye in m In Arcano in the most â—nward Mysterie secret viz. in the Abysse of the soule 20. For seeing the Earthly Spirit thrusteth its Mysterie before the soule and keepeth the soule captive in that Mysterie therefore the Spirit of the Soule cannot alwayes attaine the deepest secrets but after the departure of the body the soule is naked and that especially if it be without a New body then it beholdeth it it selfe and also its Wonders and it can very well shew one that is living somewhat if he be honest and have not stirred up the Turba in the sleeping Magia for Dreames are wholly Magicall and the soule without a Body is in the Magia of God 21. Thus know that no soule separated from the body entreth into any wicked matter except it be a damned soule which indeed entreth in Magically and hath its joy therein and teacheth most notorious vile prancks in Dreames for it is a servant of the Devill 22. And whatsoever a wicked man desireth that the Devill readily helpeth him to for he can doe it better by the soule of a man then of himselfe for he is too crude and n Makes horrour in the Magia terrifieth the Magia so that the Elementary Spirit is astonished and o Or raiseth up awakeneth the body 23. Also you must know this that all is done Magically in the will without p Raising of the paine or property awakening of the source no soule riseth with its Essences of its owne accord to please Man unlesse man raise and disturbe it himselfe 24. There are many villanies in Nigromancy which can many times vex and torment the Spirits of men but it can doe so to no soule that is cloathed with Christs Essentiality for that soule is free 25. The third sort of separated soules which are in Abrahams bosome in Christ having the heavenly Essentiality none can stirre them except they will themselves as when they beare a favour to a soule that is like themselves also they take no Earthly thing upon them except it maketh for the Glory of God and then they are restlesse to reveale something in a Magicall manner 26. But they let no Turba into them neither doe they intercede with God for us but whatsoever commeth to them they rejoyce in it with the Angels for the Angels rejoyce at a sinner that repenteth then much more the soules 27. Why should they pray to God for us it lyeth not in their Prayer but in mans entring into God when he strongly turneth his will to God then Gods Spitit helpeth him without q Their praying or intercession for us Prayers 28. For his Armes are stretched forth day and night to help Man what need is there then of their Prayers It is the will of God that man should come to him 29. Shall then a r A separated soule of a Saint soule be so presumptuous as to make God so severe a Judge as not to be willing to receive a returning sinner surely no true knowledge of God were in this But when they see the soule pierce in with its Spirit to God it is great joy to them that Gods Kingdome is enlarged 30. The heavenly soule hath Gods will what God willeth that it willeth also but it is Gods Spirit it selfe that will help the converted sinner 31. The soules see well how Gods Spirit pierceth into the
the Day of the Appearance 5. They take no care about devillish matters it belongeth to the Angels to strive with the Devills and to defend man No f No holy soule soule imagineth into Hell it is Enmity to it The nine and twentieth Question What is the Soules Rest g Or Resurrection Awakening and h Clarification or transfiguration Glorification 1. THis is already sufficiently cleared their Rest is without Essence in the stillnesse where they are in Gods hand and no i Paine or Turba source toucheth them they have no feeling of any source but they are as one that lyeth in a sweet sleep and resteth very pleasingly 2. Their glorification in this meane time is when they consider of the Joy to come then the k Viz. the Spirit of the soule Spirit entreth into the Majesty of God and receiveth Joy and l Glorious illustration Clarity and so all this time they trim their Lamps that they may the more m cheerefully readily receive their bridegrome in their New bodies 3. There is a very sweet Magicall Paradisicall joy in them but Paradise is not yet fully n Stirring or working manifested in them with totall perfection for that belongeth to the New body which shall rise out of the Earth 4. The first body which God created and Christ redeemed with his bloud that will bring the Wonders with it and enter againe into Paradise and be clothed with the Majesty of God and then the Tabernacle of God is with Men. The thirtieth Question What is the Difference between the Resurrection of the flesh and of the Soule both of the Living and of the Dead 1. CHrist saith concerning this that there shall be a great difference therefore we direct you to the Scripture for it shall come to passe just according to the Holy Scripture 2. Seeing that humane Reason cannot search or finde it out how should I answer you more then the Scripture speaketh of yet seeing you so earnestly desire and long to know these things you even become the Finder in your seeking and I am but the Instrument 3. And although it be declared and given to me yet it is not a thing that consisteth in my understanding or knowing but the knowing consisteth in the Spirit of Christ according to which this hand speaketh of us for it speaketh from two Persons and two Persons say not I but we and speaketh of two as a Lord who speaketh of his person and of his o Office Authority Power or Jurisdiction Dominion 4. Thus also the Children and servants of God ought not to say the knowledge is mine the understanding is mine but give God the glory and in their manifestation of the Wonders of God should speake of two viz. of the Giver and Receiver 5. Neither should any vnderstand this our manner of writing so as if the hand did glory or boast it selfe of its humane Authority and worthinesse though indeed we are worthy in Christ but as to the outward Man we will have no honour or Renowne for the Renowne is Gods 6. Wee are Children of the Father and must doe as he will have us and not bury the Talent which he giveth us in the Earth for the Father will require it with increase and if there be no increase of it he taketh away that which he hath given and giveth it to him who hath gained much which would be a very lamentable taking away from me for me to know and enjoy God and then to lose him againe it were much better for me to lose the whole world and the outward Life then God and the Kingdome of Heaven 7. Neither is it a light matter to be disobedient to God see what was brought upon Corah Dathan and Abiram by Moses wee say the same shall come upon the disobedient and scorners 8. Indeed the scorner seeth not his punishment instantly but his p Viz. hâ—s perturbation malice and wickednesse maketh a figure of it Turba taketh it in îf he hath been a jeering scorner and Reviler and now would faine be delivered from his q Or sinne Turba then he must bewaile it in bitter lamentation and sorrow in the sight of God or else he will carrie his scorne with him into the Fire of Anger and then it will gnaw him for ever we would have this spoken for a warning 9. For we shall here describe a very earnest matter be not deceived God is not mocked the wrathfull Anger is in his Power he hath Heaven and Hell in his Power the last Judgement is an r Severe earnest worke 10. And because wee are to set downe the Resurrection of the Dead we must write the manner of it what it is and by what power this world shall Å¿ Or passe away perish and the Dead arise it will be in earnest account it no jesting matter we shall speake of the very ground of it 11. Doe not thinke it it is a Fable it proceedeth from the t Disturbance or confusion Turba upon the u Or when the measure of your sinne is full Crowne the x The Spirit of the awakened wickednesses Spirit of your owne Turba declareth this unto you for the End hath found the beginning thus the y Or workes Essences of the whole world are brought to z That they may be seen Light in the middle and thence your Prophet ariseth viz. from the a Or workes Wonders which you have wrought and he speaketh of the Destruction 12. For the Spirit of the Turba shall not Governe but the Spirit of Christ he hath overcome Death and taken the Turba captive He leadeth Captivitie captive as a Conquerour 13. But the Turba will execute b Or Justice Judgement for it is Gods servant in the Anger not his Master but his servant therefore that Thunder which shall make the Earth to tremble will proceed out of the Mouth of God which shall set the Elements and Firmament on fire 14. The last Judgement belongeth to the Judge Christ and the Holy Ghost for here the Center of the Eternall Spirit will stirre up it selfe having also divided it selfe into three Principles whereof one is the Spirit of Anger and the other the Divine Spirit of Love and the third is the Airy Spirit of the outward world 15. The last c Or manifestation moving belongeth to him who according to the Deity is in the Mouth of Christ but according to the wrath he is in the Hellish d Or property source of Anguish and according to the e Or workes Wonders he is in the Spirit of this world 16. And as he was the f Artificer or framer of all things Worke-master of all Essences so also it is he that shall give every thing it s owne Mansion and gather every thing into its owne Granary 17. For he hath many helpers viz. the Angels they shall sever and part all asunder and then the Father
they will creepe into the Caves and clefts of the Rocks and endeavour to bury themselves in the Mountaines they would willingly kill themselves but there is no Death more they will endeavour to bereave themselves of Life with Weapons yet there is no dying but Wrath and Anger left 38. In this horrour all the buildings in the world will fall downe for the Earth will ttemble as if it were shaken with Thunder and the horrour will be in all living things every thing according to its y Property or Condition Source a Beast hath no such source as the soule hath onely it is afraid of the Turba 39. And in this elevation and Commotion all waters will arise above the height of all Mountaines so that there will be no z Or respiration breathing upon the Earth they will rise so high that they will be as it were consumed All things will be so comprehended in the Anger in the Turba that there will be nothing but meere Anguish in the Elements 40. All high Mountaines and Rocks cleave asunder and tumble downe the a That is those properties which are in the Firmament or a Magick desire as ver 41. following Starres likewise fall to the Earth with their strong influence and vertue All this will be bâ—ought to passe in severall dayes for as the world was created so it shall have its End for the b Seeking or earnest desire longing of the Earth in its Anguish will draw the Starres to it as it hath alwayes done c Or all this while in this time so that the Earthly body hath drawne the d Desire or longing seeking of the Starres to it 41. For the Starres are a Magicall d Desire or longing seeking which hath awakened Life therefore now when the Earth is awakened in the great Turba it will then become so thirsty and hungry that it will draw downe the Starres to it there will be such an Anguish upon the Earth 42. But the Children of God shall lift up their Eyes and hands to Christ for joy that the Day of their Deliverance is at hand for the e The water Anguish doth not touch them 43. And in those dayes but how many are appointed for it are onely knowne to God for in six dayes the world and all its Hoasts were created but it is now hidden to us the water will returne againe to its owne place and fill all the Deepes in a more abundant manner then they were before 44. For now Death commeth thereby and in that houre all Creatures except man shall die also all men that have crept into the Rocks and Mountaines shall come forth but with anguish of their Conscience although as yet the Turba hindred so that the horrour was in Death for the falling of the water doth captivate the Turba 45. And then the voyce of the Holy Ternarie will put forth it selfe according to all the three Principles and say by the Mouth of Christ the Judge Arise ye Dead and come to Judgement 46. This voyce is the originall Eternall Spirit which upholdeth every life and which also hath alwayes governed in all the three Principles for it is that Spirit whence the life of every thing hath sprung and in which it consisteth to Eternity It hath been the life and motion of all things in which the beginning and also the end of every life hath stood yes even the Eternity it selfe for it is from Eternity and the Creatour of all things 47. It hath two Eternall beginnings viz. one in the Fire and one in the Light and the third beginning is become the f Wherein the Eternall hath been behâ—ld Glasse of the Eternall viz. the Spirit of this world also it hath been as a Wonder in this world and the Wonders have been made manifest by it and it is he to whom the last Judgement doth belong his moving is the last 48. For in the Creation he moved the Father and in the Incarnation of the Word the Sonne and now the last moving and the Judgement is his he will reduce every thing to its Eternall abode and this is done by the voyce of the word proceeding from the Mouth of Christ 49. For the Spirit goeth forth in two Principles in God that is in the Anger or Fire he goeth forth as the earnest wrath of the Fire-life in the light of the Love he goeth forth as a flame of the Divine Majestie and in the Spirit of this world he goeth forth as a Wonder of Life and all this is undeniable 50. And if perhaps some person would arrogate such exceeding high Learning to himselfe as to gainesay it to him we offer to demonstrate it in every thing we will except nothing in this world every thing will afford an evident Testimony of it let him come to us when he will he ought not to put it off and say we are mad for if these few words will not satisfie him we will so evidence it to him that he himselfe shall finde and see who himselfe is yes though the Devill himselfe should burst for very Anger yet we would set it downe plainely before his eyes 51. Now seeing this Spirit hath the word Fiat viz. Gods word and the Center of Nature whence it hath its Eternall Originall and as the Spirit of the Center hath a twofold Effluence the first being in the Fire in the Essences of the Originall of Life in the ground of the Origînall of the soule and the second in the light of the Fire which is the second g Or Property source which buddeth afresh through Death and is called the Kingdome of God where also in the Light it is a flame of Love and in the Fire it is a flame of Anger 52. And therefore it will breake open the Gates of Death for it shall raise the Dead and it hath the word Fiat in it and this Fiat is both in the soule and in the body also and although the body have been long corrupted yet the Turba remaineth still in the Fiat with the Wonders of the body 53. And now the foure Elements must restore to the Fiat that Essence which they have swallowed up for h Verbum Domini the word of the Lord is in it but in its owne Principle Every thing must i Give or yield up restore that which it hath received viz. the Earth the body viz. the k The substance or drosse Phurâ— and the water also its Essence that is l The Light Sul The Aire the sound and voyce of the words and the Fire the Essences of the soule for All things must be judged 54. All the words which the Mouth hath spoken which the Aire hath received into it and m Which Aire hath served for the making of the words these the Aire shall againe n Or represent bring forth for it is the Glasse of the Eternall Spirit the Spirit seeth them in the Glasse 55.
outward body is in the g In the outward secret hiddennesse Mysterium and the Inward body in the h In the inward secret hiddennesse Arcanum an heavenly Mysterie and so he liveth in two Mysteries being invisible and incomprehensible to the outward world and thus we give you to understand that Paradise is yet present and unperished though seeming to be as it were devoured by the curse of God and it lyeth yet as a Mysterie in the curse uncorrupt 15. For we are able to say with good ground in Truth that Paradise is still upon the Earth yet we are not in it but Enoch is in it and yet he hath the body of the Turba in the Mysterie and in the Heavenly i Mysterie he hath the Divine body Or Arcanum a Paradisicall Body which is capable of Paradise and thus he is as a Wonder and is a Prophet in the Crowne at the k Or End Limit of the Wonders 16. For you know that the Scripture saith that after he had begotten Methusalah viz. the Man of the greatest Age he continued afterward in a Divine Life and this hath a deep meaning 17. Methusalah signifieth the end of the Wonders of this world and Enoch remaining in his Divine Life three hundred yeares after the birth of Methusalah signifieth the manifestation of the Wonders and a plaine Ministery viz. a preaching of Righteousnesse whereby the Turba of every one shall be shewen him and the End of the Wonders of this world shall be declared viz. the vengeance of God and his Reward to the good 18. And the time after Enoch wherein Methusalah lived to the l Viz. the end of an Age or Seculum Number of the Crowne when Enoch and his preaching was taken up doth signifie that the Enochian Light which shined in his time will enter againe into its Principle and seeke out the Earthly body which Enoch had and will finde that the Turba is in it still and then there will be no further seeking for the Turba is found in the Limit and worketh to the Fire and Judgement 19. And thus the end of the world is as the dregs and it worketh in the Turba to the blowing up of the Fire and the Judgement for the outward world was produced out of the Turba and tooke its beginning in the Turba and the Turba is its propriety thus the beginning seeketh the end againe in the wrath 20. And as this world was corporeall in the wrath so the Spirit will have the beginning at the end againe in the wrath for the Beginning and the End is one also you plainely perceive that in the Beginning the Turba devoured Adam and brought him into the Anger and murthered Abel 21. Therefore O ye Elect let none of you desire to live to the end of the time after Enochs taking up but behold when Enoch preacheth then the Sunne shineth and then goe out from Babell it is a golden time but your Turba is the cause that Enoch shall be taken up 22. Enoch is not gone out of this world he is entred into the m Repository Mysterie in the Wonders for he is Gods Preacher and after the Turba hath overcome the world he must be silent till the six Seales have ended their Wonders and till the Angels of the Turba have poured out their Viols then the n Or workes Wonders of the Anger are finished 23. Then Enoch commeth out of the Mysterie againe and entreth into the o Ministerium or Office of teaching or preaching Ministry and relateth what hath been done and punisheth the world because of the p Malice or wickednesse Turba for suffering q Or sinnes Abominations to enter into them without resisting 24. And after that the world is fat and wanton in the golden yeares and r Or becommeth seeketh Sodome and Gomorrah againe then also its Turba will become fat and wanton and seeke the wrath and the Limit then the golden dayes are done and will be devoured by the Turba and then Methusalah the oldest man dyeth and instantly the Deluge of Fire approacheth consider it for it will be in earnest 25. We doe not say that you shall feele Enoch with your Hands no! Enoch did not preach from the Spirit of the Earthly Life but from that which was a Prophet which brought the outward man into the Principle and so you shall not feele the outward Enoch but you shall heare the Prophet which speaketh from Enoch from the Mysterie 26. Babell doth mock and scorne at this and contemneth Å¿ Or Prophesie Enoch for a while and then Enoch calleth t Preaching or Teaching Noah but they call him old foole for preaching so of the downefall of Babell 27. But Noah goeth into the other world through the u Simplicity or humility water and calleth x Or Miracles Moses with his Wonders and he commeth for he hath the Wonders of God! 28. For he is passed through Death and brought his body through Death when the Turba desired to consume it and the Devill contended for it and would have the y Corruption or transitorinesse Turba which was in Moses because he had been an angry man and carried the z Or destroyer Turba in him 29. But it was old the Devill that the Turba in the Fire did not belong to him for it belonged to the Majesty of God and contained the Wonders and the Turba in the Darknesse of the wrath onely belonged to him who is without the City he must not dwell in the City in the Principle but without it 30. For God did not create him a Or for in the Fire let him remaine therefore in his owne awakened Fire-Life he hath nothing to doe with Moses his body for his Wonders in the Anger belong not to his b The Devill Turba he is a very out-cast a castaway 31. Also Moses his body is passed through Death his unfadable Body which had the Wonders hath swallowed up that which was Earthly in the Turba and yet not consumed it to putrefaction but it also is in the Mysterie and his c Anger sharpnesse or severity Turba which killed the first-borne in Egypt drowned Pharaoh in the water slew them that worshipped the Calfe and swallowed up Corah Dathan and Abiram into the Earth continued in d Moses death Death 32. For when he dyed then his Spirit and soule departed e Or from the Anger and severity and passed into Innocency and so was but an Instrument of Gods Anger in true Resignation and not in selfehood from the Turba and he remained in the Wonders in the Mystery 33. And now he is become a Lamb and putteth his workes amongst the goods of Isaack and Sem as a Mystery of God in his deeds of Wonder but the house is Isaacks and all dwell in the Tents of Sem in his Kingdome take notice of this both Jewes and Christians 34 Now therefore seeing Moses
presently enters in with a Law and so the Spirit of God is as it were bound and so an antichrist is brought forth 14. Looke upon Israel when they rejected Samuel and their Judges and thought that if their Doctrine were but under a worldly Arme and that they had but a King then they would keepe their Law but it is knowne how they did did not their Kings bring in the a Idolatry Turba and make Calves to be worshipped and compell the people to adore their Idols this is mention'd out of my affection and good will 15. But wee give you no particular resolution of this Question you shall finde enough of it in the other Questions and wee dare write no plaine The nine and thirtieth Question What and where is Paradise with the Inhabitants thereof .1 WE have also hinted in the Enochian Life that it is in this world yet as it were swallowed up in the Mystery but it is not altered in it selfe it is onely withdrawne from our sight and our b Property or sense Source for if our Eyes were opened we should see it 2. Yes God in his Ternary is with us how then should Paradise be lost we have lost its c Property or working source and fruit in the outward Life as the Devill lost God when he wilfully exalted himselfe as an haughty Spirit and would be Lord so it is with us 3. When Adam did eate of the Earthly fruite of good and evill then he also gat an Earthly Life good and evill and was driven out of the faire Garden of Paradise where heavenly fruit did grow into this Earthly Life 4. Many have written wonderfull strangely of Paradise but now the Image of their blindnesse is manifested as cleare as the Day yet we contemne them not for they were Seekers Every d Or Seculum Age hath had its Seekers who have sought the e Or hidden Mysteriâ— Mysterium but it hath been a long time very darke in Babell 5. Now for these two hundred yeares it hath begun to be manifest in which time the fall of Antichrist hath discovered it selfe and men have begun to storme Babell on one side but her strong f Or Bulwâ—rke Tower standeth fast still indeed the Whore hath been somewhat discovered yet her g Worldly Authority Beast hath but growne the more lusty 6. Therefore there is yet a wonderfull time neare at hand wherein all things shall be altered many great Mountaines and Hills shall be made plaine and a Fountaine shall flow out of Zion wherein the afflicted and distressed shall drinke and be refreshed 7. And they shall be guided to the fresh pasture by one onely Crooke and the Shepheard shall rejoyce with the sheep that God is so gracious 8. At that time Silver and Gold shall be as common as in Solomons time and his Wisdome shall governe the whole Earth this is a Wonder The fortieth Question Whether is Paradise mutable and what shall it be afterwards 1. AS little as God is h Mutable alterable so little is Paradise h Mutable alterable for it is a part of the Deity and when this outward Dominion shall passe away in the very place where the world now standeth there will be meere Paradise for the Earth will be of an heavenly Essentiality so that we shall be able to dwell any where and be able to passe through and through it 2. At the last Day wee shall not ascend above the i Locus unversi place of this world but make our abode here in our owne Native Country and goe into our home in another world in another Principle of another k Or source Property 3 For there will be no cold or heat any more also no night we shall be able every where to passe quite through the heavenly Earth without interruption and then it will be Paradise and the Tabernacle of God with Man for it is written Behold I make all things New a New Heaven and a New Earth and the Old shall be no more remembred 4. This Earth will be like a Crystaline Sea and all the Wonders of the world will be seen l Or through and through transparently wholly perspicuously and the m Or Glance or Luster brightnesse of God shall be the light thereof and the Holy Jerusalem the Great City of God shall be therein where they shall offer up the calves of their lips there shall the bright City of God with rhe Wonders and Wisdome be established and the Temple of God the New Jerusalem shall be prepared upon the New Earth which is adorned from the Power and Wonders of God 5. All what ever the Prophets have written shall be there fulfilled for Gods word and Wonders shall flourish afresh upon the New Earth as grasse 6. There is no Death any more also no feare no sorrow no sicknesse no Superiour but onely Christ who will dwell with us we shall have one Communion with the Angels wee shall have fruit grow according to our desire and wish 7. There will be no old Age but one of a hundred yeares will be as a new-borne childe and we shall live in meere delightfull Love 8. All what ever is joyfull will be sought after and there the will of all will be bent to make one another rejoyce 9. We shall lead an Holy Priestly Life and we shall all speake of Gods wisdome and Eternall Wonders for the Divine Magia hath infinite and innumerable Wonders the more that is sought the more there is in it and this is the encreasing of the will of God 10. To this end God hath made himselfe manifest in his Images viz. in Angels and Men that so he might have joy in himselfe and eternally rejoyce with the essences of his Life Hallelu-jah 11. Thus my beloved friend we have set you downe according to our guifts a round Answer to your Questions and we exhort you as a brother not contemptuously to despise us in respect of our simple speech and n Or unlearnednesse incongruity 12. For we are not borne of Art but of simplicity and we speak great things in simple words take this as a singular guift from God you shall finde more in it then in the best o Artificiall Eloquent Oratours Eloquence of the highest Art except they also have their birth from this Schoole and then we will prescribe nothing to such but acknowledge them for our loving Brethren in Christ with whom wee have assured hope to rejoyce eternally in the heavenly Schoole of which wee here have attained a little fore-taste 13. Yet our knowledge here is but in part when we shall attaine p Or the totall perfection then we will say what God is and can doe AMEN A short Summary Appendix OF THE SOULE The Image of the soule and of the TURBA which is the Destroyer of the Image Written by the same Author I. B. In a Short Summary Appendix of which in the
Eternall Nature ariseth and two c Essences or Beings substances and wills are alwayes understood to be in the Mysterium Magnum the first c substance is the unity of God that is the Divine Power and vertue the outflowing wisdome 46. The second substance is the separable will which ariseth through the breathing and outspeaking word which will hath not its ground in the unity but in the Mobility of the Effluence and out-breathing which bringeth it selfe into one will and into a Desire to Nature viz. into the Properties as farre as Fire and Light in the Fire the Naturall Life is understood and in the Light the Holy Life that is a manifestation of the unity whereby the unity becommeth a Love Fire or Light 47. And in this place or working God calleth himselfe a loving mercifull God according to the sharpned fiery burning Love of the unity and an Angry d Jealous God Or zealous according to the fiery ground according to the Eternall Nature 48. The Mysterium Magnum is that Chaos out of which Light and Darknesse that is the foundation of Heaven and Hell is flowne from Eternity and made manifest for that foundation which wee now call Hell being a Principle of it selfe is the ground and cause of the Fire in the Eternall Nature which fire in God is onely a burning Love and where God is not manifested in a thing according to the unity there is an Anguishing painefull burning fire 49. This burning Fire is but a manifestation of the Life and of the Divine Love by which the Divine Love viz. the unity e Or over inflameth kindleth up and sharpneth it selfe for the fiery working of the Power of God 50. This ground is called Mysterium Magnum or a Chaos because good and evill ariseth out of it viz. Light and Darknesse Life and Death Joy and griefe Salvation and Damnation 51. For it is the ground of soules and Angels and of all Eternall Creatures as well evill as good it is a ground of Heaven and Hell also of the visible world and all that is therein therein have laine all thing in one onely ground as an Image lyeth hid in a peece of wood before the Artificer doth carve it out and fashion it 52. Yet we cannot say that the spirituall world hath had any beginning but hath been manifested from Eternity out of that Chaos for the Light hath shone from Eternity in the Darknesse and the Darknesse hath not comprehended it as Day and Night are in one another and are two though in one 53. I must write distinctly as if it had had a beginning for the better consideration and apprehension of the Divine ground of the Divine Manifestation and the better to distinguish Nature from the f Or Divinity Deity also for the better understanding from whence evill and good are come and what the g Or Essence of all Essences is Being of all Beings is Of the h Centrum Center of the Eternall Nature 54. By the word h Centrum Center we understand the first beginning to Nature viz. the most Inward ground wherein the i Or owne arisen selfe raised will bringeth it selfe by a reception into k Ihood or I-nesse or owne-nesse somethingnesse viz. into a Naturall working for Nature is but a Toole and Instrument of God which Gods Power and vertue worketh with and yet it hath its own l Or Mobility Motion from the out-flowne will of God thus the Center is the Point or ground of the owne receivingnesse to somethingnesse from whence something commeth to be and from thence the seven Properties proceed Of the Eternall Nature and its seven Properties 55. Nature is nothing but the Properties of the receivingnesse of the owne arisen Desire which Desire ariseth in the m Or separation variation of the Breathing Word that is of the Breathing Power and vertue wherein the Properties bring themselves into substance and this substance is called a Naturall substance and is not God himselfe 56. For though God dwelleth n Or throughly inhabiteth or Totaliter through and through Nature yet Nature comprehendeth him but so farre as the unity of God yieldeth it selfe into and communicateth it selfe with a Naturall Substance and maketh it selfe substantiall viz. a substance of Light which worketh by it selfe in Nature and pierceth and penetrateth Nature or else the unity of God is incomprehensible to Nature that is to the desirous Receivingnesse 57. Nature o Or consisteth ariseth in the outflowne word of the Divine perception and knowledge and it is a continuall framing and forming of Scienees and perception whatsoever the Word worketh by the Wisdome that nature frameth and formeth into Properties Nature is like a Carpenter who buildeth a House which the mind figured and contrived before in it selfe so it is here also to be understood 58. Whatsoever the Eternall minde p Or moddelleth figureth in the Eternall wisdome of God in the Divine Power and bringeth into an Idea that Nature frameth into a Property 59. Nature in its first ground consisteth in seven Properties and these seven divide themselves into infinite The first Property 60. The first Property is the Desire which causeth and maketh q Or Astringency harshnesse sharpnesse hardnesse cold and substance The second Property 61. The second Property is the stirring or Attraction of the Desire it maketh r Or pricking stinging breaking and dividing of the hardnesse it cutteth asunder the attracted desire and bringeth it into multiplicity and variety It is a ground of the bitter paine and also the true Roote of Life it is the Å¿ Faber or Smith Vulcan that striketh fire The third Property 62. The third Property is the perceivingnesse and feelingnesse in the breaking of the harsh hardnesse and it is the ground of Anguish and of the Naturall will wherein the Eternall will desireth to be manifested that is it will be a Fire or Light viz. a flash or shining wherein the Powers colours and vertues of the wisdome may appeare in these three first Properties consisteth the Foundation of Anger and of Hell and of all that is t Grimme fierce cruell odious or evill wrathfull The fourth Property 63. The fourth Property is the Fire in which the Unity appeareth and is seen in the Light that is in a burning Love and the wrath in the u Operation or property Essence of Fire The fifth Property 64. The fifth Property is the Light with its vertue of Love in and with which the Unity worketh in a Naturall substance The sixt Property 65. The sixt Property is the sound voyce or Naturall understanding wherein the five senses worke spiritually that is in an understanding Naturall Life The seventh Property 66. The seventh Property is the Subject or the x Compasse conclusion comprising or continent Contence of the other six Properties in which they worke as the Life doth in the flesh and this seventh
Extra without beyond Nature in another Principle 146. It is nothing but a Light flaming Powerfull Majesty and it hath its owne Spirit which bringeth the sinking through Death and which sinking out of the Anguish through Death maketh the sprouting forth through the Death 147. a The Spirit It is free in it selfe both from the fire and from the Light and it is not held or captivated by either of them both no more then the Fire detaineth the Aire It proceedeth from the Light from the power of the Light and openeth all whatsoever is either in the source of the Fire or in the source of the Light 148. Yet it hath no feeling of the Fire in it but it is a blower up of the fire of Light a producer of the Essences of Love in the desiring Power and an Opener of the Essences of Love 149. And that we might be understood speaking of the Essences of Love as of another Fire let it be observed behold when the light is so brought forth through the wrathfulnesse that one fire goeth forth through the other then the fire of Light desireth the wrathfulnesse no more for it is dead to the wrathfulnesse and it is a peculiar Fire in it selfe and it sendeth forth its life out of it selfe which is a sprouting for it is both desiring and attracting whence Essences proceed and it hath all formes in it as the fire-life hath also such a rising 150. And yet the Essences are borne out of the b Or Vertue power of the Light and when they fully taste one another there is a meere Desire and satiety and yet there is nothing that the Desire of Love can draw into it selfe but it attracteth it selfe into it selfe and maketh it selfe pregnant with the Power of the Majesty so that this Will becometh satiate and yet it is nothing but this Power which is an Image of the Wonders It is a similitude of the Birth and it is the power it selfe it is the Essence of the Spirit from whence the Spirit hath its food it goeth forth from the Image and c Moveth waveth floateth as the Aire in this world doth 151. Now the Spirit finding nothing like d Without it selfe it selfe and so not finding it selfe but in the Power therefore it is desiring for it dwelleth in the Ground of the Power and yet is not the Power it selfe therefore its desiring maketh a similitude of it selfe 152. For a desiring is a seeking and the figure of the seeking is in the seeking the figure maketh the Seeking manifest Thus the Spirit also dwelleth in its owne Figure in the Power and in the Light of the Majesty and e Viz. The Desiring it is an Image according to the property of the Spirit 153. The Spirit is not the Image but the seeking and its desiring is the Image for it dwelleth in it selfe in its seeking and in its figure it is another Person then the figure of the Power and according to this Essence God is said to be Threefold in Persons 154. But that we may open your Eyes wide that you may see the whole ground of the Deity for now it both shall and must be made manifest you must looke upon the Great wonders which we lost by going forth from Paradise where now we must labour in the sixe working dayes of this world Therefore consider now what and where we are and you shall here finde such a thing as was hidden even to Nature 155. Behold when you will speake of the Trinity then looke upon the fist Number upon the A upon the Eternall beginning which is the Father and then look upon the O in the middle viz. the Sonne and then looke upon the V which is the proceeding of the Holy Ghost which in hâ—â—selfe goeth with the sinking through the sharpe wrathfulnesse into the second Principle which hath E and goeth forth through the power as a light flaming flash which hath I. A. O. V. E. I. I. E. O. V. A. 156. Now put thereto the swift going of the flaming flash that is T the omnipotence of the Eternall GoTtes God whicâ— consumeth in the wrathfulnesse as a flash but in the * LIebe Love in the I as an exceeding loving God Exalteth thorough pierceth and powerfully Exulteth Now if you put the L thereinto then you have the Matter of the Divine Essence in the power it is an Angel and in the out-birth out of the Centre it is g GoLT Gold 157. The World is Covetous and Ambitious especially those that will be counted Masters of Arts and say they know Gold and are blind people why doe you not then seeke it perhaps thou wilt aske how should ye seeke it Goe with the outward life into Death there the outward life must die and in the anguish yeild it selfe up into the Number of the Crowne viz. into the number 1000. and there the End is and the Death ariseth to a glorious life with a new faire body you need afford nothing to it but the soule which will then bring forth much fruit and then thou hast an Angel which is free from the wrathfulnesse for it is wholly pure seeke it and you shall finde it 158. Yet perhaps thou supposest thou shalt finde it as thou art h That is in the wisedome of Reason in the Old Adam in the Ihood and selfehood of the outward man in thine old Cloathes No Sir we will teach you another A B C learne that first then seeke it if you please if not let it alone For the O is much nobler then the L. 159. Behold now the A viz. the beginning of the Eye together with the V which is the marke of the Spirit and goe through the Middle of the i Or Eye O and so you will make a stroake or line through the O thus * Viz. two Principles 🜕 160. Now part the two principles one from another seeing they part themselves and set them one to the other with its halfe O like a Rainbow thus for so they stand in the figure and set the wrath at the left and the light at the Right hand for it cannot be pourtrayed otherwise but it is one Globe 161. And take the Spirit which is borne in the Fire and goe therewith out of the wrath in the sinking through Death into the other halfe Eye viz. into the second Principle and you shall see this Figure The figure following belongeth to this place 〈…〉 The Philosophique Globe or Eye of the wonders of Eternity or Looking-Glass of wisdom Law Gospell Selfe Resignation The Exposition of the Philosophick GLOBE or EYE of both the Threefold * Or semicircles Circles which signifie especially the two Eternall Principles The k Third Principle Third being also cleerely understood therein and how it must be understood 162. THose Cîrcles should be like Round Globes through whîch a Crosse should goe for it is the Eye of Eternity which cannot be