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 other writings of this Author is written fundamentally and at large .1 THE soule is an Eye in the Eternall Abysse a similitude of Eternity a perfect figure and Image of the first Principle and resembleth God the Father in his Person as to the Eternall Nature 2. The Essence and substance of it meerely and purely as it is in it selfe is first the wheele of Nature as to the first foure * 1. Astringent 2. Bitter 3. Fire 4. Anguish Formes 3. For the Word of the Lord q Or formed or fashioned or created comprised the soule by the Eternall Fiat in the Eternall will of the Father in the Center of the Eternall Nature and opened it with the Holy Ghost or blew it up like a fire which lay hid in the Eternity and wherein all formes of the eternall Nature stood from Eternity and r The soule the formes is alone known in the wisdome in the Divine Magia as a figure or Image without substance 4. Yet that Å¿ Or being thing hath not been substantiall but Essentiall and hath been knowne in the Principle in the flash where the fire ariseth But the shadow of it hath from Eternity in a figurative Image figured it selfe in the Desiring will of God and hath stood t Or in the presence of the Ternary before the Ternary of God in the Magia in the wisdome of God as a similitude of the Holy Trinity in which God hath manifested himselfe as in a Glasse 5. The substance and Image of the soule may be resembled to the Earth having a faire flower growing out of it and also to the fire and Light as we see that Earth is a u Ground foundation or soyle or the Mother of that which groweth upon it Center but no Life yet it is Essentiall and a faire flower groweth out of it which is not like Earth neither hath it the smell and taste of the Earth much lesse the figure of it and yet the Earth is the Mother of the flower 6. And so the soule also x shone appeared out of the Eternall Center of Nature out of the Eternall Essence with the word Fiat in the will of God and was held in the Fiat so that it x shone appeared as a fiery Eye and similitude of the first Principle in a creaturely forme and substance 7. And from this Eye went the Glance of its Fire as Light doth from fire and in this Glance of its owne Fire the Eternall Image which is in the wisdome of God was seen and conceived by the will of the Heart of God in the second Principle that is by the word Fiat of the second Principle in the Love and Power of the Holy Trinity whence the Holy Ghost proceedeth 8. And thus the soule was a whole similitude and Image of the Holy Trinity here we must take the soule for the Center of Nature and its fiery Life for the first Principle but the sprout or the Image of the soule which is a similitude of God buddeth forth from the soule as a flower from the Earth and is comprised by the Holy Ghost for it is his Mansion 9. Now if the soule put its Imagination out from it selfe wee meane out from its y Or property source of fire into the Light of God then it receiveth the Light as the Moone doth the glance of the Sunne and so its Image is in the Majesty of God and the soule in the Light of God and its fiery Property is changed into meeknesse and fervent Love and then it is know ne to be the child of God 10. But seeing the soule is Essentiall and its owne substance a Desire it is plaine that it consists in two Fiats one of them is its corporeall propriety and the other is the second Principle proceeding from Gods will which is in the soule in which God desireth to have z The soule it his Image and similitude 11. To which End Gods desiring is as a Fiat in the Centre of the soule and continually draweth the will of the soule towards the Heart of God for the Longing of God would have the soule a Lust pleasure will
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 continueth so long till the End findeth the beginning then 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 Mid. 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 Creation 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 Paradificall 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 viz. 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 satiaâ—eth 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 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 în 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
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 E rth as to his owne home Or to be 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 l 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 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 Fiat 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 mention 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
fire of Wrath and the other in the fire of Light l Viz. in the light fire wherein wee understand the Divine Body and in the Wrathfull fire the Earthly body which the Turba destroyeth for the Turba findeth the limit of it 307. Now the Eternall fire in the Eye of God is m Understood to be both the fire of Wrath and also the light-fire of Love and you must understand that the spirit without a body must remaine in the wrathfull fire for it hath lost its n Or substantiality or Body Essentiality the Turba in the fire hath swallowed it up 308. But the Spirit which hath a body which the Turba could not devoure remaineth for ever in the Essentiality in the Divine Body wherein his Spirit is which is the body in the love of God which is the hidden Man in the Old Adamicall man which hath Christs flesh in the corruptible body 309. And thus wee understand the soule to be a life awakened out of the Eye of God its Originall is in the fire and the fire is its life but if it goe not forth out of the fire with its will and Imagination into the Light viz. through the wrathfull Death into the second Principle into the fire of Love then it remaineth in its owne originall fire and hath nothing for a body but the Turba viz. the * Astringent harsh wrath in the Desire in the fire a consuming and a hunger and yet an Eternall seeking which is an eternall Anguish 310. But the soule which with its Desiring will entreth into it selfe and sinketh downe in its Reason viz. in its Desire and seeketh not it selfe but the Love of God it s owne fire is as it were dead for its will which the fire awakened is dead to the Fire-life and is gone forth out of it selfe into the fire of Love that soule is fully in the fire of love it hath also the body of the fire of Love for it is entred into it and is a great Wonder in the Divine Body and it is no more in it selfe for it hath mortified its will and therefore the Turba also is as it were dead and the will of love doth wholly satiate the Originall fire and therein it liveth Eternally 311. But the soules which have awakened the Turba they have lost the Image for the Turba hath devoured it and therefore such soules get bestiall Images in the Wrath and in Hell according as the Turba is in them as Lucifer gat the Image of a Serpent as the Will was figured here in this life it remaineth then o Or in its true similitude naked as it is 312. For the wrathfull Turba alwayes seeketh the Image but findeth it not and therefore it figureth the Image according to the Will for the Earthly desires stick in the will and that Image remaineth in the Wonders of God in the Eye of the wrathfull Principle 313. And here we understand that the eight Forme is the Turba which seeketh the Image and if it finde the limit of it it destroyeth it and entreth into the limit and seeketh further in it selfe and findeth at last the Abominations of that which the soule hath wrought in this life 314. And also we understand here the Fire which at last shall purge the p Or threshing floare Matth. 3.12 floare and the severe Judgement and wee understand that every fire shall receive its Essence from the Turba and also what that Turba is 315. Where then the fire will devoure the Earth and draw the Elements with the wonders in them into the Beginning where that which was at first will be againe and the Elements become one and every thing will represent its owne Wonders every thing in that fire whereinto its will entred 316. Hearken to this you Children of men it concerneth you for no beast proceedeth from the Eternall beginning but from the Modell of the Eternall and its Spirit attaineth not the Eternall as the soule of man doth 317. Also the corruptible body cannot possesse the Eternall it belongeth to the Turba But the new man borne of God shall possesse the Eternall for he is departed from the corruptible and hath put on God in Christ he hath the Divine Body in the Old Body 318. The Turba taketh away the Earthly source the outward body from the Earth remaineth in the Earth but the will taketh its workes along with it selfe for they are in the new body and follow it therefore let him consider what he doth while he is here in this life The ninth Forme of Fire The great * Severity Earnestnesse 309. Seeing then we understand that all things proceeded from the Beginning and that one thing thus proceedeth alwayes out of an other and seeing we understand that 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
practiseth Witchery therewith 7. Yet we will speake so that the Children may understand us and reserve the full speaking of it for them for it is not good to write such things not knowing who shall be the Readers 8. But to the wicked wee say that they â—ong to the Devill and shall have no part in our writings wee shut them out with a wall and strong enclosure that they may be blinde and not know our Spirit for we will not set the Serpent in d Viz. in our Spirit it â—ur will is gone out from them and therefore they shall not e Or understand us know us though they should carrie us in their hands there is a fast seale upon it 9. Christ said If ye f Mat. 17.20 have Faith as a graine of Mustard-seed then yâ—â— might say to the Mountaine be removed and cast thy selfe into the sea this is no vaine word without Truth The will g If it be strong note what Faith is that goeth strongly forward is Faith The first Power of the Will of the Soule 10. It frameth its owne forme in the Spirit it hath also such h Or might Power that it can frame another Image in the Spirit out of the Centre of Nature it can i Change the body into another shape give another forme to the body according to the outward Spirit for the inward is Lord of the outward the outward must be obedient to it It can change the outward into another Image but not durably 11. For Adams soule hath let in the Turba of this world so that if the Turba see a strange childe it riseth against it instantly and destroyeth it It continueth to endure onely so long as the inward Spirit can subdue and over-power the outward 12. And this k kinde or manner of power Forme is called Negromancy a Transmutation where the inward over-powereth the outward for it is Naturall and wee understand that when l 1 Cor. 15.51 we shall all be changed that change will be made thus by the same Turba which hath the first Fiat in it 13. For the body is Sulphur and sticketh in the Tincture and the Spirit driveth forth the Tincture now if the first ground viz. the soule wholly consenteth to it then the soule can make another m Forme manner of Image in the Sulphur but the Devill readily mingleth himselfe therewith for it is the Wonder of the Abysse over which he is Lord. 14. You must understand that the earnest will which otherwise is called Faith can doe great things with the Spirit Note the power of the Will the will can change the Spirit it selfe into another forme as followeth The second Power of the Will of 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 Turba 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 liable 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 Note the soule must now seek this power in Jesus Christ 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 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 the wicked men this he hath but as a scorne in the sight of God for he is a proud Spirit and would be above the Wonders of God but an humility can e Or subdue binde him 27. After this manner every man may escape the false f Or Magus Magician and also the Negromancer for no Power can touch him in whom God dwelleth and as Christ in his Death overcame Death and the Devill so also can we in Christ for the Word which became man dwelleth in us and in the Word we can reigne over the Devill and Hell nothing can hinder us 28. And thus we give you for an Answer to this Question that the soule in its Originall is greatly powerfull it can doe much but its power is onely in that Principle wherein it is for the Devill cannot reigne over God 29. It s power is not given to it as a King giveth favour and power to a man but it consisteth in a Naturall Right therefore we are Children of the g Or Allmightinesse Omnipotence of God and inherit his Goods in the Omnipotence The seventh Question Whether is the Soule Corporeall or not Corporeall 1. THat thing which comes from no beginning hath also nothing But if it be somewhat then it seeketh its beginning in it selfe for every Spirit dwelleth in the deepest Abysse of its h Or Being Essence and if it must make the Essence to it selfe then it can dwell in nothing that is strange to it but in it selfe in its owne Essence 2. When God created the Soule then the Holy Ghost i Or encompassed cloathed it with the Tincture for one part of the soule consisted in the Tincture it was k Or without a body naked of it selfe as the glowing Fire is l Or Source naked and is cloathed when it hath the Tincture 3. But you understand that the growing proceedeth from the warmth that is the driver forth of the Tincture it driveth the twig out of its roote viz. out of its owne Fire be it cold or hot fire 4. For Darkenesse hath the cold fire so long till it attaineth the Anguish and then it kindleth it selfe in the heat as you see in an Hearb if it come into another l Or Source Property 5. And thus we give you to understand that the Tincture is the true Body of the soule for the soule is Fire and the Tincture ariseth from the Fire the fire draweth it againe into it selfe and allayeth it selfe therewith so that the wrathfull source is quenched and then the Tincture subsisteth in meeknesse 6. For the soule hath no Essence nor m Might or ability Power in it selfe but the Fire is its power and thus water proceedeth from the meeknesse of the Tincture 7. For the fire is desirous and where there is a desiring of the Originall there is also a finding of the Originall thus the fire findeth water in the Tincture and turneth it into Sulphur according to the power of all the seven Spirits of Nature and this is n Or the. a water of Life 8. For the Tincture springeth up in the water like a sprout and the fire in the Abysse causeth it and so the water in the Sulphur of the seven Spirits is turned into the Mysterie for the Great o Arcanum Secret what God and the Eternity can doe lyeth therein 9. And thus the Mysterie containeth two formes viz. fire and water and changeth it selfe according to them both viz. according to fire into Red and according to the Tincture into White p This white this is a splendour or Glance of the Fire by which the Life may see and know it selfe from whence Reason and the senses arise And the Minde is in the wheele of the Anguish in the Fire out of which the Essences arise 10. And so we see what the blood is viz. q Or an Habitation a house of the soule but the Tincture is its body 11. The true soule hath no comprehensible body which may be called soule but the body groweth in the Tincture in the Sulphur out of Sulphur that is each Spirit of the seven Spirits of Nature desireth Essentiality and that concrete Essentiality is Sulphur 12. For Sul is the vertue of the Light and Phur is the vertue of the foure Formes of the Originall of Nature as is mentioned at large in the third Booke Mesch mixture or concretion 13. And thus the Phur desireth flesh that is a r Masse of fire and water and it is conceived and borne in the Tincture 14. And the Tincture is the sprouting of the body and the fire is an Originall of the Spirit through the Tincture for the Spirit of the soule taketh its Originall in the Tincture which then figureth the true Image according to the Image of God that is according to all the three Principles for in the Fire the soule is no similitude of God but in the Spirit it is the Image of God 15. For the first soule was incorporated with the Divine Essentiality together in the Tincture so that it had the Divine body in the virgine of Wisdome in which the Tincture standeth which is the Angelicall Image 16. And so wee answer you that as to the soule onely beside the Spirit it is a Globe of Fire with an Eye of Fire and an Eye of Light which turne themselves backwards into one another as the wheele in Ezechiel that could goe on every side though Babell hath contrived another meaning about it but a blinde one without Spirit 17. But as to its Tincture proceeding from the Light which ariseth both from the fire and Light Å¿ The soule it is a Spirit in which the Originall of the soule and of the Spirit cannot part asunder in Eternity It is an Eternall band and when the bloud t Run out is gone and the body dieth then that band remaineth in Eternity 18. As to the soule onely the body belongeth not to the Essence of the soule they are two severall Essences for the body is the Glasse and dwelling house of the soule also its u Inheritance owne Lands or goods or possession Proprietary and it is also a cause that the x Or poore meere soule altereth the Spirit according to the lust of the body or of the Spirit of this world 19. Whereby the Image in the Spirit is altered altogether according to the Contence of the Will which the soule hath y Or
10. All things have been from Eternity but essentially in the Essence not in the Substance of the Essence not substantiall Spirits but Spirits h Figurales Spiritus in figure without Corporality they have beene from Eternity as in a Magia one hath swallowed up the other in the Magia 11. And a third is come out of these two according to the forme of these two there hath been a wrestling from Eternity and a figured substance the Creation hath placed all in the Wonders so that now in Eternity all things stand thus in the Eternall Magia in the Wonders 12. Now if the wicked soules had brought no substance into their wills then they should have no paine Note the condition of the wicked soules of such Infants as die in their Mothers wombe and in innocence before they commit sinne actually there would be no feeling but Magia but the substance is an Image and that is in the Turba and so there is a source that may be felt 13. There is a dying and yet no dying but a will of dying viz. an anguish in that substance which was brought into the will 14. And this is caused by the Longing that all things have after God and yet are not able to reach him which causeth anguish and sorrow for the wickednesse they have let into them when the soule continually thinketh hadst thou not done this or that then thou mightest have attained the Grace of God and the i evill substance causeth the Eternall Despaire 15. And thus we say no soule is mortall whether it be in God or in Hell and its substance remaineth for ever to Gods Wonders The twentieth Question How doth the Soule returne to God againe 1. THis hath been already sufficiently cleared that it was i Or breathed spoken out of the Mouth of God and created by the Holy Ghost in the Image of God 2. Now if it so continue then when it leaveth this Earthly Life it it is already in the Mouth of God for it is in the Divine Body no k Evill paine or hurt can come at it Source can touch it The one and twentieth Question Whether goeth the Soule when it departeth from the body be it saved or not saved 1. HE that rightly understandeth the three Principles need not aske this Question for the soule departeth not out at the Mouth for it did not come in at the Mouth but it onely leaveth the Earthly Life the Turba snatcheth away the Earthly Life and then the soule remaineth in its owne Principle 2. For the body retaineth it not no wood no stone can l comprehend inclose keepe or withold it retaine it it is thinner then the Aire and if it have the Divine Body then it goeth strait as a Conquerour 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 face 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
goe yet to Lazarus in the bosome of Abraham The six and twentieth Question Whether doe the Soules of the Dead take care about Men Children friends and goods And whether doe they know see allow or disallow their purposes and endeavours 1. MY beloved friend this Question is beyond the reach of all humane Reason and knowledge according to outward Reason But seeing we are Abrahams Children we have also Abrahams Spirit in Christ and as Abraham looked back upon the Promise in Paradise and then also forward unto the fulfilling of the Promise so that he saw in the whole Body of Christ what was yet to be brought to passe in the e Or the time between both the beginning and the End middle and saw Christ a farre off so also we 2. Now seeing you doe so vehemently long after the great Mysteries and seeke them with so earnest a Desire yet giving God the glory accounting your selfe unworthy in your high Art and so humble your selfe before God therefore God giveth you them by so meane and poore an Instrument who esteemeth himselfe much more unworthy of them but yet would not willingly strive against his will and so you are the cause that this hand findeth and attaineth them 3. For this hand knew nothing of the Mysterie It sought onely for the Faith of Abraham but the understanding of Abraham was also given unto it which you have caused by your seeking 4. Now have a care that you also obtaine the Spirit of Abraham which hath written in the knowledge of this hand wee will impart it to you as a brother for wee are not your Lord in this hidden thing but your servant 5. Know us aright we are Lazarus and you may be accounted Abraham in comparison of us you have laboured much more then we but we are fallen into your Harvest nor of merit but by the Grace of the Giver least any tongue should boast in the sight of God and say this hath my understanding done 6. You propound a deep Question f Viz. in his outward Reason or in the Old Adam I understand it not for if I should understand it then I should dwell in the separated soule and must have the very same spirit and knowledge of that soule 7. But now seeing we are one body in Christ we have all of us Christs Spirit therefore in Christ we all see out of one Spirit and have one knowledge for he is become man in us and all holy soules are our fellow-members all begotten out of one and we all have one will in Christ in the true bosome of Abraham 8. And now we have obtained strength to reveale this hidden thing to you in Christ for our soules seeth in their soule not as if they came to us but we goe 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 inward 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 pâ—â—â—e or propâ—â—ty 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 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 soule 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 then 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
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 g With the word of the Lord. cum verbo Domini pronounceth the Sentence by the Mouth of Christ and then the world beginneth to burne and every thing entreth into its owne Granary and Reservatory 18. For the Reservatories will be divers not onely two viz. the two Principles yet in two Principles but with much difference every thing according to its h Or power vertue 18. For every worke hath its Magicall Principle wherein it is contained as a peculiar Wonder both in Heaven and Hell every thing according to its Spirit as it hath been good or evill so will its forme appeare and so also will its vertue be like the flowers of the field in their differences And in this manner also shall the Glorification and joy of Man be all according to the i his workes which he wrought here Essence which he brought forth here 20. But we understand here the Essence of Faith which is the vertue in the Essence of Love and not of the outward worke for all shall be represented in the figure in the Wonders and that both as to the beginning and circumstances 21. When the last Day shall begin to dawne then the Deity manifesteth it selfe once more and that is the third time in all Formes in Love and Anger and then all things together at once shall be plainely layed open and visibly set forth in the sight of all Creatures in this manner following 22. The beginning of the Creation in the Word Fiat hath inclosed this world in it selfe as a Modell and k Or appointed founded the limit wherein now the Wonders are contained which also were revealed in the middle in the time and brought to Essence which were foreseen from Eternity in the wisdome in the Magia of God and will be together all in the Essence then and then the l End finishing or consummation of all things limit is nigh at hand and there will be no time of seeking more for then all is finished whatsoever God had in his Eternall Counsell he hath conceived and manifested in time 23. Now here is the End of time for then the beginning hath found the end and the End is then the beginning and passeth againe into that which it was from Eternity 24. But the m Viz. the world and every creature middle with the n Viz. all that hath been done in the world from the beginning to the End Wonders which were manifested in the time continueth for evermore in the beginning and in the End as an Eternall middle with its Wonders viz. with the Angels and men and their Essences as also the figures of all Creatures and all what ever hath been Essentiall at any time the Earth with its Metalls also stones and all materiall substances as Trees and hearbs all these stand in the Figure in the middle and in the Wonders but quite voyde of such Essences and life 25. For no Beast commeth againe but its figure continueth in the Magia for it arose out of the Eternall Glasse so that now when the outward Earthly Glasse breaketh it must remaine in the Eternall as a Wonder to Gods honour and glory for evermore 26. And these Essences belong all to Paradise for they shall be the Holy Paradise wherein the heavenly Essences shall beare Essentiall palpable fruit 27. And as here in this Life wee doe account the fruits of the Earth proceeding from its Essence as o Inanimate senselesse things dead things without p Life or sense understanding so also the Bestiall and Earthly Image of this world shall appeare as a dead Essence and so shall the Essence of all Creatures they shall remaine as a shadow 28. But Paradise hath and beareth fruit from the vertue of Eternall Life that is from Gods q Or Wonders Essences Now all that which for the most part is hidden from us here tstat is inclosed in the word Fiat in the beginning and End and it lyeth therein as a great Mysterie 29. But noâ— the Spirit of the first Creation will move all the three Principles yet before that be brought to passe the Word of God r Formeth it selfe by the Spirit conceiveth it selfe
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 told 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 is gone with Righteousnesse from the strife of the Turba and of the Devill into the Mysterie and yet hath his first unfadable body on him which though it be delivered from the Turba must yet be tryed in the Fire at the end of the Dayes and therefore his Prophet is in the Mysterie 35. And since he is become a Lamb after the Turba he hath sent his people many Prophets to preach the Mysterie as indeed there are not onely Lawes and workes contained in the Mysterie but also the Lamb Christ into whom he is also entred and hath brought his f Or the Jewes Law to be a servant in the g Or houshold Family of the Lamb that so his Wonders may be in the sheepfold of the Lamb. 36. This Moses calleth to h Or Prophesie Enoch seeing that he also is in the Mystery and is cloathed with the white Garment which he got of the Lamb in the other world and Moses commeth to help him with the Lambs deeds of Wonder because they call Noah foole who teacheth only as an honest man without Wonders 37. Babell is not able to endure i Noah's doings of simple teaching without Pomp and Couetousnesse this for so her Pompe and Pride will be taken away she setteth her selfe against k Or Miracles Moses and l Or Prophesie Enoch and persecuteth them she would murther them but Moses is already dead and Enoch is taken up and neither of them is in the outward life with her she saith come on now where is Enoch and Moses shew us their Wonders but she is blinde and cannot see them and so she raveth against Moses and Enoch and falleth into Contention 38. Then Moses calleth for m Or the Sword or vengeance Elias who went out of this world in the Divine Fire into the Abysse of the Prlnciple with body and soule who also dwelleth in the Principle with mighty Power Now when he commeth and perceiveth the crie that n Destroyed Christendome Babell is in the Fire then he kindleth the Turba so that the great Fire burneth which consumeth flesh and bloud also stones and the Elements then Babell must drinke her last o Or the very Dregs draught 39. After this p Or the Prophets that preach in the Name of the Lord and leade a pious life Enoch hath peace a while and then is the golden Age till my q The Children of God beloved groweth voluptuous and wanton having fatted her Turba so that it seeketh the Limit and then commeth the End of all time 40. Doe not wonder at it we will stay in the meane time with r In simplicity Noah till Å¿ Miracles Moses and t Or vengeance or destruction Elias come then all the Children of God will finde it true 41. Yet it will remaine hidden to the wicked till the Turba devoure them for they looke upon this as the Jewes did upon Christ and the first world upon Noah what doth the Mysterie profit a scorner he lookes after nothing but eating and drinking and taketh care how to satisfie his haughtie minde that he may ride with Pomp in Babell 42. Thus my beloved friend we have given you a short Hint of the Enochian Life and what his Office and condition is also of Moses and Elias as a wise man consider further of it for we dare not speake otherwise thereof our understanding and will is driven into such a phrase neither have wee leave in this place at this time to write more at large or more fundamentally in plaine words 43. But if God shall please to grant that we may write somewhat upon the first and also upon the second Booke of Moses somewhat more should be revealed for the Names of the Fathers before the Floud which are there set downe belong all to the Mysterie and they containe great Wonders in them when it is Day you shall clearely know the whole course of the world in it The six and thirtieth Question What is the Soule of the Messiah or Christ 1. WE have sufficiently cleared this in our third Booke of the threefold life of man but because every one