comprehended them with the Signes and all Formes of the Image which stood in the Virgin in the Figure in the Willing and they are the Starres and created them as a Circumference or Sphere of the Spirit and they are all together a Body of that Spirit which is called Sol for there the Eternall Spirit hath comprehended or conceâ—ved the similitude of the Spirit of this world and it goeth thus forth out of the Naturall Body of this World as a Spirit even as the Eternall Spirit goeth forth out of the Eternall Centre of Nature out of the Number Ten. And as they have ordered themselves with their Revolution in the Three Dayes understand before the Sunne was so they also remained standing in the Fiat in that p Ordinance or Course Order and are not materiall or palpable though as to the Eternity it is a materiall beeing but not as to Vs but they are Powers an Out-Birth out of the Eternall hidden and secret Centre and a similitude of the Eternall and have power and strength to shapen and figure Bodies and Images according to all the properties of Every Starre 17. Understand us thus Out of the Place of the Sun Ex loco solis goe forth the Manifestation of all the Starres Elements and all the Starres are the Suns Children even unto Saturne which is the house of the Sixfold Spirit for the Planets are the Spirit and the Crowne which is the q Vppermost Starres Uppermost is the Body and is in that manner as wee have mentioned before concerning the Centre of Nature and concerning the Thrones of the Angells Very great things are heerein conteined which wee justly conceale because of the wickednesse of the World which if they knew them they would misuse the powers of Nature to their covetousnesse and falshood 18. Therefore wee tell you that those to whom the Number Ten is opened have it also given them into their Will to speake no more then what is requisite and necessary for the World and that at all times as need requires and is knowne in God 19. Thus wee give you to understand how God on the Fourth Day created the Sun and with that Leading Spirit the Starres also and what they are being together nothing else but a life according to the similitude of God wherein the Eternity hath manifested it selfe in a Beeing 20. On the Fift Day God moved this Beeing and Life and set the Fiat therein and created out of the Matrix all kindes of similitudes according to every forme in the Spirit and in this Creation now hath the third Kingdome viz. the Kingdome of Anger pressed hard in with it and there went forth all manner of Beasts Fowles Fishes Wormes and whatsoever moveth and liveth all went forth out of the outward Matrix and stood upon the Earth and in the Deepe went forth all sorts of Spirits of Fire such as are the Ascendents and Phoenix and in the Aire also all sorts of Spirits according to the Substantiality of the Aire and in the Water and in the Earth all sorts of Spirits every one according to the property of its r Or Genetrix Mother and the whole Deepe between the Constellations so far as the Word gave it selfe in unto the Creation is nothing but a Life and stirring of Spirits 21. Now Reason asketh being the Devill dwelleth in this world and hath his Princely Dominion there where abouts doth he dwell then Behold O Man consider this well There are in the whole Deepe no more then seaven Å¿ Or Orbs. Revolutions which roule and turne about like a wheele or as the Life windeth it selfe about the soule and the Heart as the Centre standeth still in the midst that is the t Note the Sphere of the Orbs with the Sun standing still and the Earth having its daily and yearely Course Sun and the t Note the Sphere of the Orbs with the Sun standing still and the Earth having its daily and yearely Course Revolutions about the Sun are the six Planets as Spirits of the Centre and the seaventh Revolution is the Earth which turneth it selfe once about in foure and twenty houres and runneth along in the course of the Planets once a Yeare and besides carrieth the Moone with it about the Sun as the others doe also but some in shorter and some in much longer Time as first u ♄ in 29. yeeres Saturne in Twenty nine yeares in respect of his large Course But the x ☽ in 1. Moneth Moone which runneth back doth it every Moneth Twelve times in a yeare and passeth y Some dayes over somewhat on yet further in a Thirteenth Revolution 22. Now this together maketh the wheele of the Birth wherein standeth the Verbum Fiat which hath driven the Devill out from this Circle and so he dwelleth without this Circle and there is a great Darknesse about the Crowne of Starres in the Firmament so that many Starres in the Firmament are not seene because of the Darknesse and that otherwise hath a great signification as to Men which we would indeed make mention of if the world were not so madde and suffered the Devill to drive it who derideth all manner of Revelations that thereby he may blindfold Men It shall in the Last Time stand manifest to the Children which see with both Eyes viz. with the Eye that seeth into the Eternity and the Eye that seeth into that which is Temporary 23. Thus the Devill dwelleth neere us and yet hath a Princely Dominion much deeper neerer towards the Constellations in the midst amongst them where it is darkest for he z Dare not or liketh not may not come neere the shining Lustre of the Sarres and so is as a Prisoner and dare not Touch the seaven Governments of the word Fiat and hath no power therein and so is the poorest creature in the Crowne 24. This cannot be described by a Circle for the stun standeth innermost in the most inward Circle and the other Planets alwaye further outwards even to the Crowne which includeth the outwardmost Heaven and it cannot be understood by outward Reason but the Spirit understandeth it in it selfe for as * The Spirit it is so is this Circle also neither can it be set downe in writing for the Life windeth it selfe inwards to the Sun and so also the Spirit of Life in Man windeth it selfe inwards into the soule as you may consider concerning the Three Principles where the outermost is also the innermost which the outward spirit of our reason cannot conceive for it is but One and not Three in Number But the spirit of the soule if it be turned about so that it looketh with its own eyes into the innermost and with the Eyes of this world into the outermost understandeth it for this is the Vision in Ezekiel of the Spirit a Having eyes within and without with inward and outward Eyes where the Spirit goeth right forward wheresoever it
wee see that the Earth standeth next the Moone and in the Circle about from the Moone and as every Circle is so also is the Spirit in its own inclination and the property of the Wheele in that y Orbe Circumference 4. Thus the Circle between the Moone and the Earth is both Earthly and Lunarie for the Moone hath the properties of all the Starres and is as a sack or conteiner of all the properties of the Starres which it continually powreth forth in its Circle for the Earth longeth vehemently after the Moone and therefore attracteth the shining and Glance of the Moone as also the shining and splendour of the Sun for all things long after the Heart and desire the Liberty that so they may be freed from the vanity 5. Thus the Earth in its longing desire hath attracted the Spirit of the seavenfold Wheele and holdeth that in it as its peculiar Matrix of Nature and would alwayes faine awaken in it selse the wheele of Life and therefore it z Rouleth or turneth wheeleth it selfe about for it hath both fires the hot and the cold and the neithermost alwayes striveth upward towards the Sun for it receiveth vertue and spirit from the Sun and therefore it is so a Wheeled or turned Rouled about for the Fire wheeleth it about it would faine be kindled that it might have a life of its own but though it must remaine in Death yet it hath a longing after the upper Life and attracteth the upper Life to it and continually openeth wide its Centre b Or for after the Sunnes Tincture and Fire 6. Thus from the longing after the Sâ—nne springeth forth the budding and growing out of the Earthly Matrix for the Essences of the Earth clime forth with the captivated life of the upper Centre alwayes upward out of the Earth and spread forth themselves into a Great Tree and stalke and you see very well that upon the Tree and Stalk there groweth a Mixt fruit halfe Earthly and halfe according to the Upper Centre and the fruit never cometh into a joy or to perfection unlesse it be satiated with the upper part and then it is Ripe for it hath attained Venus'es Body But as Venus'es Body is unfixt and would soone fade if the Sun did not stay it with the vertue of Saturne So also is it with the ripe fruit it is not durable but soone turnes to rottennesse it cannot be preserved long because the Paradise is out of it 7. And thus wee give you to understand that all creatures have been created out of the nethermost and uppermost Life the Matrix of the Earth afforded Body and the Constellations afforded Spirit and their life â—eacheth not up into the Sun for the Earth hath attracted the Suns vertue into its Matrix and so all the Creatures that dwell upon the Earth have attained the vertue of the Sun and of the Starres but the Body of the Fowles is out of the Deepe above the Earth and therefore also they delight most to flie in their own Matrix and you see also how all Beasts put their face and head forwards and downwards and looke after their Matrix and desire onely the food thereof for every life desireth its own Mother as you may soone perceive in the Fowles which are neere of quality to the Earth that they Eate flesh and are Birds of prey for they proceeded from two Mothers in the Creation viz. out of the Upper Mother and out of the Earth 8. The Earth is a peculiar Centre and therefore was created c Apart by it selfe severally on the First Day and is an out-birth out of the Eternall Substantiality a corrupted Matrix corrupted by the Fall of Lucifer in the Eternity was therein knowne the Virgin of Gods Wisdome d In the Wisdome wherein all the Wonders of God are e Discovered or beheld seene and in the Creation afterwards even till Adams Fall Paradise sprung up through the Earth and so the Upper Centre of Nature viz. the Suns Heart drew forth Paradisicall fruit out of the Earth which indeed was not eaten after an Angelicall manner by any Creature but onely Man though indeed he had not eaten thereof neither for the longing of the Twofold Life catched hold of him suddenly and there he stood till his sleepe in f In the Proba triall whether his will would continue in God and whether he would Eate after an Angelicall manner But the Beginning sheweth how he stood which wee must chew upon and therefore must eate Earth and at last must become food for the Earth 9. Thus if you consider it you may see the Creation of God and how God created the other Creatures before Man and you see how the life of all Creatures standeth onely in the Matrix out of which they were created 10. Now you know what Moses saith That God consulted in himselfe to create a similitude of his Essence an Image of himselfe that should rule over all the Creatures of this world over Beasts Fishes and Fowles and over all that liveth and moveth and saith God said Let us make Man according to our Image and Created Man to be his Image yea to the Image of God Created he him But out of what Reason asketh and Moses saith God made Man's Body of a peice of Clay 11. Beloved Reason behold open both your eyes and looke not with one eye onely into the hidden Mysterie of the Humanitie as hath been used for a long while hitherto Doe you heare what Moses saith God placed Man in the Garden of Eden which he had made that he should till and keepe it and the Paradise was therein doe you now understand the hidden Mysterie of Man Hee was in Paradise in the Creation and was created in and for Paradise for Paradise grew up through the Earth and of that Paradisicall Earth wherein the Heavenly g Source or quality property was the Body of Adam was created for so it must be seeing he was to be a Lord over the Earth and All that was Earthly and was to open the wonders of the Earth else God had instantly given him an Angelicall Body But then the palpable substance with its wonders would not have been manifested therefore he thus gave him a Palpable Body but not so dark a rugged and Beastiall one as ours are but a Paradisicall one 12. You must understand it thus The Eternall Virgin of Wisdome stood in Paradise as a Figure The Virgin of Wisdome in which all the Wonders of God were knowne and was in its figure an Image in it selfe but without substance like to Man and in that Virgin God created the Matrix of the Earth so that it was a visible palpable Image in substance wherein Heaven Earth Starres and Elements stood in substance and all whatsoever liveth and moveth was in this one Image The Matrix of the Earth could not over-powre it viz. the Image Man much lesse could the
outward Elements do it because it was higher in degree then them all it had received the never fading Substantiality with the Virgin the Virgin was not brought into the Image but the Matrix of the Earth was brought into the Virginlike-Image for the Virgin is Eternally uncreated and ungenerated it is the Wisdome of God and a reflection Antitype and Image of the Deity in Ternario Sancto in the Holy Ternary according to the Number Three and all the Eternall Wonders of the Eternall Centre of Nature and is knowne in the Majesty in the Wonders of God for it is that which bringeth forth to Light the Hidden things of the deepe of the Deity Thus beloved h Note heere all People and all Mankinde Man you see what you are 13. Now saith Moses And God breathed into him the Living Breath into his Nostrills and then Man became a living soule This is the Ground O yee Universities and high Schooles dance about this as much as you can shew your selves heere Doctors Masters or Bacchilours in Arts if yee be what you please to conceit your selfe to be why then are you blinde in this why will you be called Doctors when in the Ground you are yet searce School-boyes What doe yee understand by that inspiration or breathing-in doth not Moses tell you that God breathed into Man the i Or Living breath Breath of Life What doe you understand heere doe you understand it to be onely Aire That is not solely the breath of God for he breathed the Aire into his Nostrills but the Breath of God cannot be breathed in from without for God himselfe is the fullnesse of things and is present there already beforehand where any outward thing cometh to passe 14. Now therefore that you may rightly and fundamentally and also k Assuredly certainly come to understand it looke upon what wee have before mentioned viz. How God longed after the visible substance of his similitude and Image And the Image of the Virgin wherein his wonders stood hath thus caused it so that the one Imagination embraced and conceived the other though indeed God is without substance and l Or Lusting longing for his l Or Lusting longing is onely Majesty and Liberty But the Centre of Nature upon the Crosse of the wonders m Lusted longed after the Image which was beheld in the Virgin where the Spirit of God goeth forth * Or in into the Wisdome so that the Wisdome causeth Substantiality 15. Behold Gods breathing-in was thus The Spirit of God moveth on the Waters and rideth on the wings of the Winde as the Scripture speaketh that Spirit had then comprehended the Dominion of this world with the word Fiat and breathed it into Adams Nostrills Now the Spirit breathed-in the Aire from without and it selfe forth from within into the Centre of the Heart for it dwelleth not outwardly but in the Centre of Nature and goeth forth from within out of the Deity into the outward and n Or manifesteth in a Beeing openeth or discloseth an Image according to it selfe understand according to the Centre of Nature 16. Wee have told yuo before How the Wheele of the outward Nature windeth it selfe inwards even to the Sun and further through the Fire into the Liberty of God where then it keepeth its o Condition station and the inward Longing of the Eternall Centre presseth with the Spirit of God forth into the Heart of the Sun which is the Great Life and Fire which melteth away Stone and Earth wherein the Eternall Tincture is knowne within in the Ninth Number 17. You must also understand the Breathing-in thus the outward Dominion of the Spirit of this world which reacheth even into the Sun was breathed into him from without as an outward Life and the Inward Dominion out of the Inward Fire in the Eight in Number was from within breathed into the Heart for that was out of the Eternall Fire which reached into the Ninth Number towards the Crosse after its own Tincture which goeth towards the Number Three viz. into the Eternall Liberty and there Man became a Living soule with spirit and soule for the soule hath its originall a degree deeper then the Sunne out of the Eternall Fire which burneth in the Eternall willing which willing is to generate the Heart of God and to exalt the Majesty in the Wonders 18. Understand us right thus Gods Holy Spirit hath awakened the living soule out of the Centre of the Eternall Nature upon the Crosse as a peculiar Centre of its own not out of the Number Three but out of the Eternall Nature out of the fire of the Centre of Nature in the Fift Forme of the Centre where the two Kingdomes viz. Gods Love and Anger part there hath the Spirit of God awakened the soule and brought it in forth from within outwards into the Tincture of the outward Spirit into the bloud of the Heart through himselfe and this is the soule Master Doctor understand it aright and doe not vaunt so proudly stately and insultingly for the soule is the childe of God its will should alwayes be inclined into the will of God in the Tenth Number and then it is an Angel and liveth in God and eateth of the Word of God of the vertue and life of God it should not turne back into the Spirit of this world into the fire of the Out-Birth but into the fire of the Number Three in Ternarium Sanctum into the Holy Ternary 19. And thus thou maist understand what thou art and what thou wert before the Fall for thou couldst rule over the Sunne and the Starres all was in thy power the Fire the Aire and the Water together with the Earth could not compell thee no outward fire could burne thee no water could drowne thee no Aire could suffocate or stifle thee every living thing feared before thee thou hadst thy own food of the Paradisicall fruit to give to the outward life and the Verbum Domini to the inward life of the soule thou hadst lived Eternally without woe or feeling of any sicknesse or disease in meere joy and delight and besides without care and toyle thy minde was as the minde of a childe â™ that playeth with his fathers wonders or workmanship no knowledge of any euill will was in thee no covetousnesse no pride no envy no anger but all a sport of Love 20. Now behold that you may once apprehend this God took to himselfe a particular Dayeswork about Man if he would have had him to have been Earthly Beastiall and Mortall he would have created him on the Fift Day with the other Beasts And that yet you may well apprehend this He created but one Man with the * Adam had the whole Crosse in the Brainpan of his skull But now the Man and the Woman have each of them onely one halfe of the Crosse thus whole Crosse in the Brainpan which signifieth the Number-Three he was both
as Astrall Elementary things for the Eternall is one Fire and the Temporary is an other as shall be shewne hereafter ♀ The fift Property 99. Now the fift Property is the Fire of Love or the h The Power and Light-world world of Power and Light which in the darknesse dwelleth in it selfe and the darknesse comprehendeth it not as it is written Iohn 1 chap. The Light shineth in the darknesse and the darknesse comprehendeth it not also the word is in the Light and in the word is the true understanding Life of Man viz. the true Spirit 100. But this Fire is the true soule of Man viz. the true Spirit which God breathed into Man for a creaturely Life 101 You must understand in the spirituall fire of the will the true desirous soule out of the Eternall ground and in the Power and vertue of the Light the true understanding Spirit in which the unity of God dwelleth and is manifest as our Lord Christ saith the Kingdome of God is within you and Paul saith Ye are the Temple of the Holy Ghost who dwelleth in you This is the place of the Divine inhabiting and Revelation 102. Also the soule commeth to be damned thus when the fiery will breaketh it selfe off from the Love and unity of God and entreth into its owne Naturall Propriety that is into its evill properties this ought further to be considered 103. O Zion observe this ground and thou art freed from Babell 104. The second Principle viz. the Angelicall world and the Thrones is meant by the fift Property for it is the motion of the unity wherein all the Properties of the fiery Nature burne in Love 105 An Example or similitude of this i Or thing ground may be seen in a Candle that is Lighted the Properties lie in one another in the Candle and none of them is more manifested then another till the Candle be lighted and then we finde Fire Oyle Light Aire and water from the Aire all the foure Elements become manifest in it which lay hidden before in one only Ground 106. And so likewise it must be conceived to be in the Eternall Ground for the temporary substance is flowne forth from the Eternall therefore they are both of the same quality but with this difference that one is Eternall and the other transitory one Spirituall and the other corporeall 107. When the Spirituall Fire and Light shall be kindled which hath indeed burned from Eternity in it selfe then shall also the Mysterie of the Divine Power and knowledge be alwayes made manifest therein for all the Properties of the Eternall Nature become spirituall in the Fire and yet Nature remaineth as it is inwardly in it selfe and the going forth of the will becommeth Spirituall 108. For in the k sissing or noyse crack or flash of the Fire the darke receivingnesse is consumed and in that consuming the pure bright fire-Spirit which is pierced through with the Glance of the Light goeth forth in which going forth we finde three severall Properties 109. The first is the going upwards of the fiery will the second is the going downewards or sinking of rhe watery Spirit viz. the Meeknesse and the third is the going out forwards of the oyly Spirit in the midst in the Center of the fiery Spirit of the will which oyly Spirit is the Ens of the unity of God which is become a substance in the desire of Nature yet all is but Spirit and Power but so it appeares in the figure of the Manifestation not as if there were any severing or division but it appeares so in the Manifestation 110. This threefold manifestation is according to the Trinity for the Centre wherein it is is the onely God according to his manifestation the fiery flaming Spirit of Love is that which goeth upwards and the meeknesse which proceedeth from the Love is that which goeth downwards and in the midst there is the Center l Or of the circumference which is the Father or whole God according to his manifestation 111. And as this is to be knowne in the Divine manifestation so it is also in the Eternall Nature according to Natures property for Nature is but a m Picture representation or shadow Resemblance of the Deity 112. Nature may be further considered thus the flash of the Originall of fire is a crack and salnitrous ground whence Nature goeth forth into infinite divisions that is into multitudes or varieties of Powers and vertues from which the multitude of Angels and Spirits and their colours and operations proceeded also the foure Elements in the Beginning of time 113. For the n Temperament or harmony temperature of fire and Light is the holy Element viz. the motion in the Light of the unity and from this salnitrous ground we meane spirituall not earthly salnitre the foure Elements proceed viz. in the o Compressure or impressure in every place where that word is used following compressure of the fiery Mercury Earth and stones are produced and in the Quintessence of the fiery Mercury the fire and Heaven and in the Motion or going forth the Aire and in the disruption or rending of the Desire by the fire the water is produced 114. The fiery Mercurie is a drie water that hath brought forth Mettals and stones but the broken or divided Mercury hath brought forth wet water by the Mortification in the Fire and the compressure hath brought the grosse rawnesse into the Earth which is a grosse salnitrous Saturnine Mercurie 115. By the word Mercurie you must understand here in the Spirit alwayes the outflowne Naturall working word of God which hath been the Separator Divider and former of every substance and by the word Saturne we meane the compressure 116. In the fift Property that is in the Light the Eternall unity is substantiall that is an holy Spirituall Fire an holy Light an holy Aire which is nothing else but Spirit also an holy water which is the outflowing Love of the unity of God and an p Ternarium Sanctum holy Earth which is all-powerfull vertue and working 117 This fifth Property is the true spirituall Angelicall world of the Divine joy which is hidden in this visible world ♃ The sixt Property 118. The sixt Property of the Eternall Nature is the sound noyse voyce or understanding for when the Fire flasheth all the Properties together sound the Fire is the mouth of the Essence the Light is the Spirit and the sound is the understanding wherein âll the Properties understand one another 119. According to the Manifestation of the holy Trinity by the effluence of the unity this sound or voyce is the Divine working word viz. the understanding in the Eternall Nature by which the supernaturall knowledge manifesteth it selfe but according to Nature and Creature this sound or voyce is the knowledge of God wherein the Naturall understanding knoweth God for the Naturall understanding is a platforme Resemblance and Effluence from the Divine
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-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-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
it selfe and yet there it is not rightly called the Liberty though it be the Liberty but it standeth in the sharpnesse of the Anguish and is called Fire where the desiring then can goe no higher but must be stifled in it selfe and must sink down into the source 14. And the sharpnesse of the flash of the fire in the Liberty of the sharpnesse holdeth its right like a still source or property standing in the sharpnesse of the Liberty and the sinking of the Anguish is as it were a Death out of which the Life is generated which Death affordeth a Ponderosity weight for it is being compared with the fire of the Liberty like a sinking downe in it selfe and in its sinking the Anguish becometh materiall so that in that Death the whole forme of the source or property may be found as I may say palpably or b Or feelingly sensibly and the sensibility is the Corporiety of the Darknesse and the fire of the Liberty in the fierce flash is its Spirit and Life 15. And hereby you are advised to enter into your selves and you may see that the fire causeth the feeling or sensibility in the sharpnesse of the dead Corporeity for without fire there is no body that hath any sensibility or feeling as you may see by the Earth and Stones 16. Now therefore it is here further declared to you that the body or substantiality is not so dead a thing that it is altogether uselesse and fit for nothing for the stifling driveth its property or source downwards and affordeth weight and the fire driveth upwards and giveth Spirit Life and Mobility And now between these two in the midst is the Centre of the desiring Anguish which is a cause of that which is uppermost that is the fire and also of that which is nethermost that is the substantiality and if the Centre cannot get upwards nor downwards and yet driveth with its desiring then it driveth forth sidewayes and the whole forme or figure of it is as a Growing Tree for it appeareth in the Centre like a c ✚ Crosse out of which the Essences of the desiring spring forth like a Tree or Sprout as I may so say and yet is not a Sprout but like a driving forth in it selfe like a kindling in the dead d Or Substantiality Essentialitie 17. And hereby wee give you earnestly to understand that the source or property in the Centre out of which the fire goeth forth upwards in the Essentiality and where the Death sinketh downwards and the Essences sidewayes generateth another Will which hath a desire to put the Death as also the fire in the sharpnesse with the Essences of the Will into the Liberty and the Will attaineth the Liberty in the fire and maketh the fire shine bright and maketh the Joy and this second or re-comprehended Will is called the Tincture 18. For it is a glance or splendour in the darknesse and hath the power of life and sprouteth through the Death of the Essentiality and quieteth the Anguish yet it hath no Essences in it selfe but it is the Ornament and vertue of the Essences it is the joy and habitation of the Life it cannot depart from the anxious or painfull sharpnesse and yet the sharpnesse retaineth it not for it is free and a blossome of Lâ—fe it is not soft nor sweet but it is like burning Brimstone where the fire attaineth a Glance which otherwise in the Centre in the Anguish is black and dark 19. Thus wee distinguish to you the substance in the darknesse and though wee are very hard to be understood by you and though also little beliefe may be afforded to it yet wee have a very convincing proofe of it not onely in the created e Gesternte Constellation or firmament aliter Geisterne Spirits Heaven but also in the Centre of the Earth as also in the whole Principle of this world which would be too long to set down here but wee will discusse and set down a few things to open the understanding of the Reader 20. Consider the Centre of the Earth which God hath created by his Word even out of the Centre of the Deepe Eternity out of the Darknesse out of the Centre of the desirous Will but not out of any severall Place but out of the space and Depth so farre as the Word hath yeelded it selfe unto the f Receptacle or devourer Ether there hath the Centre been every where and is so now and remaineth so in Eternity for it hath been so from Eternity 21. And this is the beginning that the Word hath created or conceived a Will in the Darknesse to manifest the Darknesse with all its formes of the Wonders of God the Father in his Nature which he generateth in his Eternall Will and wee demonstrate it to you thus Behold the Earth Stones and Metalls which are all of them as it were dead and afford weight and also they are dark opaca and yet have in them the light viz. the Noble Tincture which is their light and life wherein the Oare or Minerall stone doth grow in which the Tincture is strong 22. Thus you see also how the Brimstony Fire is the Overcomer of Nature in which the Tincture doth exist and so through the Death of Nature springeth up in Stones and Metalls and in Nature bringeth forth the substantiality of the shining and glance or brightnesse which may be seene in gold silver and all glistering Metalls Wherein also wee g Or finde see the poysonous anguish of the Darknesse as also the soure death of the Darknesse and the strong matter of h Mixture or Copulation Conjunction as they understand who worke and deale therein 23. Also wee see how the Tincture can bring that which is lowest in the Death to its highest Ornament or Glory viz. an inferiour Metall into Gold and all that in respect of the great power of the Eternity And therefore also the Tincture is hidden from the Alchimists because it is originally out of the Eternity and they seeke only that which is Earthly if they did rightly seeke they should well finde it as wee have found in the Spirit 24. But wee have yet a greater knowledge of this in the many materialls or kindes of Earth which wee know to be created out of the Eternall Essences as an Out birth and so are in substance as an Image of the Essences where wee may see the i Or changing altering of the Will in the Essences and the Great Wonders of the Omnipotency of God 25. For all things which are come to an Essence proceeded out of the Eternall Genetrix not at severall times but all at once yet stood or were manifested in severall times in the forming of the Essence or Substance in the wrestling of the Centre in the Figure and were seene by the Heart of God in the Light which at length created it where the Time took its beginning 26. For the Deity hath
is the strife and overcoming where the Light overcometh and holdeth the Darknesse captive The Fourth forme is in the midst of the seaven formes and may turne it selfe to the Three in the Anger or to the Three in the Love of God and is severally drawne and desired by each of the Three 42. Also the Wrath and Zeale of the Eternall Nature of God desired to be creaturely and to shew forth its wonders and therefore o The Spirits or fallen Angells they were held in the fountaine of their own p Or Originall Nature and they have kindled the Matrix of the fiercenesse of the Anger and Envy so that now it is their Eternall Habitation 43. The Tincture in their Conceived Will is become false because they would domineere out of their Pride over the humility of the Heart of God and therefore they were cast out of the uppermost Centre into the nethermost viz. into Death where is nothing but meere Darknesse and they cannot reach the Light of God 44. For to the Light of God there belongeth a q Humble comprehension Comprehension of Humility wherein the desire of Love is Generated which apprehendeth the Heart of God And this Lucifer hath not but meere anger envy and high-mindednesse and a continuall desire to flie up above the Heart of God and to domineere in the sterne Might and therefore he is thrust out from the Divine Principle into the Centre of Darknesse and that is his Eternall Kingdome 45. And here is cleerely shewne to the r Theologues called Divines Theologists who undertake to preach of the Will of God that their devices about wayes to God are meere Fables when they make Lawes and set down things as the meanes whereby the Light of God may be attained For it onely consisteth in this and it lyeth in our Å¿ Purpose or fixed resolution Imagination that wee frame our will into Humility wherein the Love is generated which penetrateth to the Heart of God as into that which is its own where the humane soule is then borne in God so that it embraceth the will of God to doe that which is the will of God 46. For All mens doings without the will of God are nothing else but t Or Foolery humane Tradition or Invention Graven Images of naturall skill which remaine in the Anguish of the Centre and it is a seeking where nothing is to be found like one that maketh a costly piece of work which himselfe taketh pleasure in 47. So also such works stand before God as a figure which yet remaine in the figure Eternally but to the true Regeneration to the attaining of the Heart of God there belongeth onely an earnest will and submission where Reason le ts goe all that it hath invented and contrived and dependeth meerly on the Word of the Lord viz. on the Heart of God and so the Spirit is conceived and borne in the Love of God 48. And wee have already cleerly shewen you that every thing is generated out of the Will and every thing hath its propagation againe in the Will for the Will is the Master Artificer of every work for it hath its first Originall to Nature from God the Father and passeth through Nature to his Heart which is the end of Nature which dwelleth there in the still Eternall Liberty without Nature and is in Nature as a peculiar Principle of its own in it selfe 49. Thus the Originall of Nature hath the second Principle out of which proceed those things or substances that may be altered but the Principle of the Heart of God doth not alter or change 50. Therefore I say still and it is the very truth that whatsoever is built invented and taught concerning the Way to God if it proceed not out of the Humility of Love and goeth on to the comprehending or purpose of the Will to the Heart of God is only an u Or Graven Image trifle or foppery Invented work in the Wonders of God whereby the Wonders of God which stand in the hidden seales are brought to light and the builders or contrivers are but labourers in the Wonders of God in the great building to the Glory of God which building shall appeare in the Wonders at the change of Time when all things shall enter into the x Receptacle or devourer Ether 51. Yet we doe not judge nor condemne the desirous seeker who seeketh in blindnesse and knoweth not what he doth seeing he laboureth in the building of the Great Wonders of God with a blinde Zeale For he shall finde his reward in the end in as much as he hath had a will to presse in to God and yet sticketh in the building 52. And when the building shall appeare before God at the end of Time then the Artificer or Workmaster shall also appeare before God But doe wee alone say this Doth not the Scripture in the Revelation of Jesus Christ say That our works shall follow us where every one shall reape what he hath sowne 53. Therefore leave off your calumnies and blasphemies and your fine contrived wayes to God and forsake the covetousnesse and high-mindednesse of the Devill and enter into the way of Love which consisteth in Humility towards the Heart of God in Christ Jesus who hath opened againe the hidden seales wherewith wee in Adam were sealed in the Eternall Death and then you are in Christ borne in God and attaine the Divine Will 54. Wee give you further to understand according to our apprehension and knowledge in the Wonders of God because every thing that liveth and moveth is created for the honour the manifestation of Gods works of Wonder that there are many Spirits in shape and y Or shadowy figure which have not their originall out of the Eternall Wellspring but out of the z Or inceptive Will aliter Anxious Will beginning will such as are in the Water the Aire the Earth and the Fire especially under the Firmament those Ascendents of which there are multitudes in great Hoasts and have also their Government yet they are mutable but their shadow remaineth and there are severall pure Spirits which doe not propagate out of themselves but are generated at severall Times by the working of Nature by the Tincture of Heaven understand the superiour Spirits 55. But the Terrestriall have their Centre from the Inferiour Globe and the watery out of the Matrix of the Water and they have severall Heavens for their Government yet they all a Perish or vanish passe away at their Time and stand to the manifestation of the Wonders of God 56. And wee give you to understand that before the Time of the Angelicall world from Eternity there hath been such a Government where the knowledge and understanding was onely in God But by the Angelicall world is also come into the Creatures The Gate b Into the holy Ternary or Trinity in Ternarium Sanctum 57. NOw having shewen this concerning the
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
Three dwelleth and that Substantiality is the Element of God for there is a life therein but without understanding in which the Paradise of God consisteth for the seaven Spirits of God work therein and it is as a k Or Vegetation growing and herein consist the Great Wonders of God according to all Essences infinitly 54. For every forme of the Essences bringeth forth its fruit which by the wrestling of the Wheele attaineth its highest Ornament and Power and yet passeth away with being overcome for all is herein as a wrestling where one is now uppermost and mighty and then is overcome againe and another riseth up which hath other Essences and so it is a holy sport a joy or fruit of Angells a fulfilling of the will of every life 55. Here againe wee neede an Angells Tongue for the Minde ever asketh how and where for when the Deepe is spoken of which is without comprehension and number or measure the minde alwayes understandeth some corporeall thing 56. But when I speake of the Virgin of the Wisdome of God I meane not a thing that is confined or circumscribed in a place as also when I speake of the number Three but I meane the whole Deepe of the Deity without end and number or measure 57. But every Divine Creature as are the Angels and soules of Men have the Virgin of the Wisdome of God as an Image in the Light of Life understand in the Substantiality of the Spâ—rit wherein is the number Three dwelling in it selfe 58. For wee comprehend before us the number Three in the Image viz. in the Virgin of the Wisdome of God understand l Externally without our Person wee see only the Majesty of the Deity for the Creature comprehendeth not the number Three in the appearance to the eye but the Spirit of the soule which standeth in the Divine Centre seeth it but not perfectly 59. For the Spirit of a soule is out of one forme of Nature and yet can bring forth in it selfe all formes of Nature Seeing then there is nothing m Totall whole and perfect but onely the number Three or the Trinity therefore other things are n Various distinct and different severall or divided as there are various o Of different qualities and properties sorts of Angells 60. And so the Essences of the Centre in God as to or with the Angelicall Spirits stand all in the Wonder and God is manifested in a Creaturely Forme by the Angelicall world for they are all out of the Beeing of God 61. Wee speake thus onely concerning the Distinction of the Great Wonders in God The spirits of Angells are not generated out of the substantiality which is without understanding but out of the Centre of the seaven formes or Spirits of the Eternall Nature out of each Forme a Throne Angel and out of the Throne Angel his Angels or Ministers and therefore a whole p Or Hierarchy Dominion is fallen with Lucifer 62. And the Kingly and Princely Dominions or Governments of this world have their originall here for seeing q Worldly Dominion it hath a principle of its own therefore it hath all formes of the heavenly r Government and though the flattering Hypocrites the High Spiritualty as they call themselves who lift up themselves above Kings and Princes will not beleeve it yet it is true 63. For the fierce Might of the Principle of this world driveth its Å¿ Ordinance of Government order according to the Heavenly Forme And although the fierce Spirits of the hidden seales doe powre forth their Vialls of anger heere in the Dominions and Governments of the Principle of this world and that the Devill getteth great Prey in it what is that to the heavenly Ordinance of Government have not wee Life and Death before us and may choose and take which wee will who can blame God then Every one may goe whither he will To whom he giveth himselfe a servant in obedience his servant he is and in that Kingdome he shall ever be whether he be Prince or Servant 64. And though one be a superiour Leader and Ruler in this worldly Principle yet he hath not therefore t Jus Divinum Divine Authority but in that Condition he is a Steward of the Principle and is under the seales which under his Government bring their Wonders to light 65. A Prince is as often a servant in obedience to the Devill as a miserable Heardsman is and there is no difference between them but in the Office they beare which he beareth u To. for God and not u To. for himselfe 66. For in the Courts of Kings and Princes the Vialls of wrath of the hidden Seales or Spirits are powred forth from whence cometh the Thundering Lightning and Warres Contention and Strife upon Earth which the flattering Hypocrites of the great Whore in Babel which ride as a God upon the Beast the might of Princes doe continually blow up by their sounding of their Trumpets which Princes should take heed of if they will prevent their going with the whore into the Lake of Brimstone of the wrath of God as may be seene in the Apocalyps The Gate of the Distinction between the Substantiality and the x The one pure Element Element Also between Paradise and y The Eternall Heaven Heaven Every substance hath its Forme which the Reader should understand to be one of these foure and wee will shew him the Distinction 67. The Heaven standeth in the Matrix of the sourenesse which in the Meeknesse is called the Water-Spirit and is the outward Enclosure or Firmament which parteth the Principles 68. The substantiality is in the Heaven and is the vertue or Corporeity of the seaven Spirits of God and is called the Body of God which our hands are not able to comprehend or feele and yet it is in substance and comprehensible by the Spirit for it is the body of the Spirit also the body of our soule if wee be new-borne in God for it is Christs body which he giveth us in the Faith to eate as is to be seene in his Testaments and the one Element leadeth the Principle therein as a moveable Life which indeed is not the Spirit of God it selfe but the Spirit of God hath this life and substantiality in him as a body and he is first the Spirit of understanding and of omnipotency 69. For Paradise is the springing up out of the Essences in the Divine Centre which Parad se z Or Sprouteth goeth through all Formes it goeth through the one Element and through the substantiality and also through the Heaven as a springing of a pleasant Garden therefore Adam even in this world was in Paradise 70. O Deare Children if yee understood this how would you tread underfoote the Contentions of the Sophisters Much consisteth herein which shall hereafter be shewne you so far as wee ought let none be wilfully blinded nor be offended with
the simplicity of this hand 71. For if wee will enter into the Kingdome of Heaven we must be children and not cunning and wise in the understanding of this world wee must depart from our own Reason and enter into obedience to our Eternall first Mother and so wee shall receive the spirit and life of our Mother and then also wee shall know her habitation 72. No wit of our own attaineth the Crowne of the mystery of God it is indeed revealed in the Scriptures of the Saints but the Spirit of this world apprehendeth it not Herein no Doctors though they have studied never so much have any ability in their own wit to attaine the Crowne of Gods secret Mysteries 73. There is none can in his own power apprehend any thing of the Depths of God and teach it to another but they are all children and Schollers in their A. B. C. And though wee write and speake highly thereof yet the understanding is not our own but the Spirit 's of the Mother which speaketh out of its children what it will it revealeth it selfe in a Divers wayes and manners many formes in one otherwise then in another for its wondrous wisdome a Deepe without number and you ought not to marvell that the children of God have not one b The same termes of Expression manner of speech and word for every one speaketh out of the wisdome of the Mother whose number is without ground and infinite 74. But the limit is the Heart of God they all runne thither and that is the Triall or Touchstone whereby you shall know whether the Spirit speaketh from God or from the Devill for the Devill hath also his Matrix and his children therein who also speake out of the spirit of their Mother 75. Here behold the flattering Hypocrites the proud vaine glorious Boasters who account themselves Masters and sufficient able expounders of the Scriptures of the Saints who say wee have studied in the mysteries of the Scriptures of the Saints and we understand them sufficiently and moreover wee have studied and taken our degrees in the University and can make conclusions and determine thus wee will beleeve thus wee will have the Scripture to be understood and Decree strict Lawes and severe punishment against those that will not stick to their Lawes which they execute under the shelter and protection of a worldly power 76. Is not this lifting of himselfe in his own lust and glory above God as the Prophet Daniel speaketh concerning the hypocriticall Antichrist Take heed of those yee Children of God they speake from themselves and not from the Spirit of God they have not the Childrens filiall spirit of humilitie in obedience and love towards their Mother much lesse towards her children They devoure the Childrens Bread and get the in living with deceit 77. They are the true murtherers and Wolves who in their conceived Opinions and proud Conceits stirre up Warres and bloud-shedding and set up all manner of wickednesse and abominations they are the great proud Whore of Babel who ride in the Hearts of Princes through them is powred out the vialls of the wrath of God and yet they call themselves the Lambs and sheepe of Christ 78. O yee Wolves where is your c The Garment of our Mothers childe childes Garment if you have sufficiently learnt the hidden Mysteries of God you are no children and Schollers that goe to Schoole but if you have then live in the Wonders of the Mother in her humility and purity in Gods works of wonder and wee will beleeve you Put off your proud Robe and Gowne and receive us poore A. B. C. Schollers into the Boosome of our Mother and teach us d The Language of our Mother our Mother Tongue and then wee shall live together in unity as Brethren But what shall they say of you The Spirit of the Mother declareth concerning you that you are the proud Whore of Babel riding upon the Dragon in the Revelation of Jesus Christ there is your looking Glasse The Gates of this World Also concerning the Language of Nature 79. Reason alwayes asketh out of what is the Earth and Stones also the Elements and e Or Constellations Starres generated wee cannot know this in the Reason and Art of this world neither can the Bookes of the Doctors teach it wee know it onely in our Deare Mother wee see it in the Light of the Mother but in this world wee are blinde concerning it neither can wee learne it of any body 80. The Writings of the Saints and the Children of God tell us That God created the World by his Wisdome and by the Spirit of his Mouth and it is so neither have wee any other knowledge then that God hath revealed himselfe in his wisdome 81. But this world is not his wisdome but it is a Figure come out of his wisdome it hath not the wisdome of God palpably but the f Or Works Wonders of the Wisdome and this world is onely a similitude of the Deity according to Love and Anger in Nature and g Extra Naturam without Nature 82. For behold the h Starry Sphere Wheele of the Starres and the seaven Planets and also the foure Elements i △ Fire k 🜠Aire l 🜄 Water and m 🜃 Earth and then you shall finde the ground that it is all really an out-birth out of the Eternall Nature where the Deity hath revealed it selfe comprehensibly or palpably 83. For the Spirit of God hath discovered the Image of God in the Virgin of his wisdome and the Verbum Fiat hath created it The Forme of this world was from Eternity in the Nature of God but invisible and immateriall 84. * Note Concerning the Language of Nature Then saith Reason What was Gods Creating The word Schuff which signifieth Created hath it in its own meaning according to the Language of Nature and if you would understand that Language observe in your minde how each word from the heart is framed in the mouth and what the Mouth and the Tongue do with it before the Spirit sendeth it forth 85. If you did apprehend this you should understand every thing in its Name why each thing is called as it is it would be thus understood in the Language of every Nation every one in their own Mother-Tongue And in this place lyeth the heavy Fall of Adam in which wee lost what wee had in the state of Innocency but in the Regeneration of Jesus Christ according to the Inward Man wee have attained it againe 86. You must have the understanding of the Three Principles for the attaining of the Language of Nature for there are Three of them that n Or Frame the Word as in an Image forme the Word viz. Soule Spirit and Body Behold and observe whether it be so or no as I tell you concerning the Language of Nature Try and consider of it not onely in the word o
Or Syllable Schuff which signifieth Created but in all Words and Names that are in every Language of every Nation every one according to its own understanding and meaning 87. Indeed it is not good that man should have knowne it but since he is gone out of the Inward into the Outward and standeth now in the Seeking therefore he must enter againe into the Inward where in this hidden Mystery he beholdeth the mystery of the Creation 88. When you say Schuff which signifieth Created the p Or Breath Spirit formeth it selfe in the Mouth and shutteth the Teeth together and sisseth through the Teeth as a kindled Fire that burneth but openeth the Lips and keepeth them open and then goeth the pressure from the Heart and the upper Teeth leane upon the under Lip and the Tongue draweth back and leaneth upon the nether Gummes and the spirit or breath thrusteth the syllable Schuff forth through the Teeth and the word of distinction which the syllable Schuff thrusteth forth remaineth in its seate in the Heart and doth not awaken the soure Mother in the strong Might so that it kindleth no Fire The R is the Character of the fire-source for every Letter is a Spirit and is a forme of the Centre although by the transposing and turning of the word they alter yet every Letter hath a meaning or understanding in the Centre but it is wonderfull and yet is apprehended in the sense when the Light is shining in the Centre 89. Behold Man is the similitude of God for his soule is q Or from the Centre of the Crosse out of the Centre upon the Crosse where the Eternall Word is Generated comprehended by the Spirit of God there the Spirit hath comprehended all the Three Principles and brought them into a body as wee see that the Spirit liveth from the inward and from the outward viz. from the Spirit of the Centre as also from the Spirit of this world viz. from the Aire 90. Now as the Spirit of Eternity hath formed and framed all things so also the spirit of Man formeth them in his Word for all ariseth from r Alias one and the same Centre his Centre for the humane spirit is a forme figure and similitude of the Number-Three of the Deity whatsoever God is in his Nature that the spirit of Man is in it selfe and therefore he giveth every thing its Name according to the spirit and forme of every thing for the inward speaketh forth the outward 91. And as this world was from Eternity hidden in the Nature of God and stood in the Wisdome and as may be said hath a beginning and end from the Word of the Centre spoken forth from the outgoing spirit of the Centre understand out of the Substantiality of Nature into a comprehensible substance where this world appeareth as a Principle having its own source and Government And so also the Name and similitude of God viz. this world is in the spirit of Man and it speaketh them forth with its word in the same manner as they were spoken in the Nature of God from the Spirit of God in the Wisdome where then they were seene in the Light of God 92. Observe it rightly accurately and deedly the humane spirit in its Three-fold Forme hath all the Three Principles in it viz. the Kingdome of God the Kingdome of Hell and the Kingdome of this world and it speaketh forth from it selfe from the source forme and frame of every Beeing whether it be Heavenly Earthly or Hellish as it hath been spoken forth or expressed by the Spirit of God from Eternity in the invisible substance of the Eternall Nature as a figure or spirit of the Word of God and was without substance till the A and O and in the A and O in the beginning and end so also the spirit of Man speaketh it forth in beginning and end without substance for the substance was once Created in the Creature 93. And observe us thus further concerning the Language of Nature when wee say Im Anfang Schuff Gott Himmel und Erden in the Beginning God Created Heaven and Earth then wee name or expresse all that out of which Heaven and Earth was Created and this the Minde ſ Enlightned by God in the Light of God onely understandeth 94. For as the forme of this world was seene in the Light of God before the substance was so also the Minde in the Light of God seeth it in the Creation as it is brought into Essence or Substance for Nature in the spirit of Man and Nature in the Spirit of God according to the Three Principles is of one and the same Essence or Substance the humane spirit is a perfect Sparkle t Or of from it 95. But you must know that as the Eternall Nature hath not the Glance and Might of the Majesty in its own power so that it can comprehend the Number-Three in Ternario Sancto although indeed the Number-Three dwelleth in Nature and yet there is a difference between the Seaven Formes of Nature and the Number-Three so there is also a distinction between the soule 's spirit of Nature and the Number-Three of God so that the spirit of the soule when it imagineth back into Nature into the Centre of the Wrath looseth the Majesty and in the Wrath flieth out above the Majesty and then may be called a Reprobate Devill or cast-away 96. The Minde may understand the Word and the forming of the Word thus Observe when the Three-fold Spirit of Man saith Schuff which signifieth created then the Minde may observe the forme of the Generation of the Word first the spirit or breath frameth the Word in the Mouth and not in the Heart and closeth the Teeth together and fisseth through the Teeth like a kindled fire which denoteth the Comprehension for the Lippes doe open and the sissing is the fire from whence goeth the Aire understand it thus 97. Before Time was the world was in God but without Substance Now Lucifer the Great Prince out of the Centre of Nature awakened and kindled the wrath and fire which was not knowne in the Eternity for he would Domineere in the Might of the Fire above God and therefore the source of Fire became his Habitation 98. And wee meane here the sterne Fiat viz. the Mother of Nature the sourenesse and hardnesse which was kindled in its sterne Might and hath in the Centre of Nature attracted together the substantiality of the sterne Matrix out of the Numberlesse Essences whence Earth Stones and Metalls have come to be 99. For the Centre was u 🜠☿ 🜿 Sulphur Mercurius and Sal and it the Centre was but a Spirit but in the sterne Fiat in the sterne fierce attraction it came to be such hard Stones Metalls and Earth all according to the Formes of the Essences It is all become materiall that which before the Time in the Nature of the dark wrathfull substantiality x Ein Gestieb as dust
of flower sifted or bolted as small as Atomes was onely as a raised dust became in the attraction wholly grosse dry and hard and God would not have it so particularly before the Majesty to speake in a Creaturely manner and therefore it was suddenly in that instant together y Or concreted Created to a proper Centre of its own 100. And here ariseth the Distinction of the Three Principles which before was not knowne for they were in one onely Beeing and were onely knowne in the z Or the Light Wisdome before the Majesty with their Distinction 101. Observe the meaning right as the Mouth formeth the word Schuff which signifieth Created just so was the Creation formed for the Lips doe open and the upper Gummes with the Teeth touch the nether-Lip and the spirit or breath sisseth through the Teeth and it is thus As the Lips viz. the outward enclosure doe open so hath the Matrix of the Genetrix opened it selfe viz. in the Kindling The sissing is the Fire and out of the Fire goeth the Aire as a spirit of the Matrix which was now awakened and was not before in the Centre but onely in the Wisdome of the Number-Three 102. The Aire winde or breath is not the spirit of the Number-Three but the awakened spirit out of the Matrix viz. out of the Centre of Nature for the spirit of the Number-Three is a cause of Nature and hath in it the wisdome but this Spirit of the Aire is without understanding as the substantiality is 103. And as the Fire hath its originall from the Eternall Liberty wherein it attaineth the sharpnesse of the wrathfulnesse so also the Aire-spirit from the Holy Spirit which giveth life and mobility to Nature so Nature againe sendeth forth the spirit viz. the Aire out of its vertue viz. out of the a Dumb or senslesse inanimate substantiality and hath its originall in the Fire 104. And observe further how in the word Schuff which signifieth Created the spirit or breath thrusteth the impression or pressure from the Heart which overtaketh the kindled fire and holdeth it captive and so the Water-source overtaketh the fire and holdeth it captive 105. For the Water ariseth from the substantiality and from the being overcome and the b △ Fire c 🜠Aire d 🜄 Water and e 🜃 Earth are all gone forth out of the Centre of Nature and before the kindling were all in one beeing but with the kindling were knowne in foure formes which are called foure Elements and yet are in one another as one and there is no more but one there are not foure Elements in Heaven but one yet all the foure formes lie hidden therein and with the kindling they become active and now they stand in the outward substance comprehensible to the Creatures 106. Observe also further that as the nether-lip toucheth the upper Teeth and the Spirit stayeth in the Mouth and thrusteth the word Schuff through the Teeth where the Tongue draweth back towards the nether-Gummes and will not frame the word Schuff but letteth the Spirit thrust it through the Teeth So observe the Spirit of God hath driven forth the foure Elements which are the foure formes which appeared in the substance ex Ternario sancto out of the Holy Ternary into the outward and made an inclosure therein or a Firmament which is called Heaven and the Holy Spirit stayeth in Heaven and leaveth the foure formes to their own Dominion and then they appeare as a Principle having power of their owne 107. For the Tongue f Or Typifieth denoteth or betokenth signifieth the Spirit of God and the foure Elements signifie the Spirit of the Centre together with the Centre it selfe 108. Thus wee understand heere in the Word Three Principles whereas in the Originall there is but one for wee understand by the kindling the Centre of Nature in the Centre of the Globe of the Earth and that in the Matrix of the Genetrix there is a very earnest sterne Dominion out of which Earth and Stones are proceeded and therein one Principle consisteth 109. And then secondly wee understand that there is a Dominion of Meeknesse which overcometh the Wrath and holdeth it captive as wee see in the source or property of Water that it captivateth the Fire and yet the property of the Fire remaineth therein with its whole Dominion of all formes of the dry hunger wherein consisteth the Abysse of Hell in the Anger of God Also wee understand that there is the g Or closure Firmament between these two Principles which is called Heaven by the shut Mouth both in the Word and in the outward h Essence Beeing or Thing Substance For the Spirit the Aire giveth life to the outward meeke water as it goeth forth with the pressure from the Heart through the Teeth in the Word and so there is a Dominion and life Externally which yet ariseth from the Internall and yet the outward captivateth the Inward 110. And thus the Spirits of the Darknesse lye in the Abysse captivated in the property or source of the Anger and have no power of their own in this world and heere the suttlety of the Devill in the Might of the fire is cast downe to the Ground in the sinking 111. Open the Eyes of your Minds yee Seekers and seeke heere the Abysse wherein the Devills dwell in the Elements and not afarre off as if they were farre absent as yee have done hitherto Mark this 112. And wee understand that there is the Third Principle in the Word and also in the power of Creating for the Tongue inclineth to the nether Gummes and letteth the two Dominions goe away through the Teeth and holdeth its Dominion without any awakening of the Heart 113. Thus observe the i Scope or meaning Ground the second Principle viz. the Kingdome of God is in the midst in both the Principles that is is not awakened nor enkindled with the kindling for it remaineth as it was from Eternity and is not altered therein neither increased nor diminished in the Creation there is nothing added nor taken away from it and k The second this Principle hath the right spirit of wisdome and of understanding which hath severed the fierce wrathfull and the meek Principle asunder and each of them hath its life awakened in it 114. And wee give you to understand that it is neither captivated nor shut up by the inward or the outward It sprouteth in both for it is the Might of both In the Inward it sprouteth in angry l Or Jealousie Zeale with great wonders and powers where all formes are working and therefore in those Creatures stick all wit and cunning craft and suttlety as in the Devills who bring m Or to beeing to passe all Wonders in the wrathfull Matrix as the Histories in the world concerning the Children of Wrath doe Testifie 115. And in the Outward in Sprouteth through the Meeknesse with the
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.
of this world outwardly is onely a manifestation and discovery of the Eternity in God It hath its rising a Forme or subsistence station and generating like the Eternall Nature and as the Eternall Nature doth alwayes generate it selfe and hath its originall from Eternity to Eternity just so is this visible Dominion of this world Generated and Created 63. For it hath a high round Circumference like a Circle and there stand the b Or fixed Starres Constellations and after that the Great Deepe which resembleth the Eternall Liberty of God now the seaven Planets are in the Deepe which resemble the seaven Spirits of Nature and the Starres resemble the Effects or Essences proceeding out of the Spirits of Nature and the Sun is the middlemost of the Planets which maketh the foure quarters of the World and it standeth in the Point as in a c ✚ Crosse and resembleth the Heart of God Its Lustre in the Deepe resembleth the Majesty of God where God dwelleth in himselfe and is comprehended by nothing and there is nothing of him seene but the Majesty where the Centre of Nature is knowne in all Heavenly Images out of the Eternall 64. The Earth resembleth the sincking downe of the Eternall Death in the Dark Matrix and yet there is no Death therein but a springing forth of the fierce Essences and thus it resembleth a forme in the Centre and a peculiar selfe-Dominion and is a figure or Type of Hell as a hidden Dominion in the Darknesse 65. And as the Earth in Comparison of the Upper Dominion is counted as a Death so the fierce Matrix of the Anger is as a Death in comparison of God and yet there is no Death in either but an Eternall Life in a twofold source or property viz. the Life in Eternall Joy and the Life in Eternall Torment 66. And now we see that the Sun maketh the Great Deep above the Earth lovely friendly pleasant and delightfull or else there would be no other Rule influence or Dominion in the Deepe then is in the Earth for if the Sun should d As when a Candle goeth out goe out there would be an Eternall Darknesse and the fierce soure astringency would make all hard rough and harsh and there would be an Eternall Coldnesse And although every thing did move together like a wheele yet there would be nothing seene but a flash of fire 67. Thus wee give you to understand concerning the Abysse of Hell that it is in this world and the Sun onely is the cause of the Waters which are the Heaven in the Deepe Moreover by the Sun the Heart of God may be understood out of which the Light of the Majesty shineth for the whole Centre of the Eternity would be dark if the light from the Heart of God did not shine therein 68. But it is not so with the Heart of God as with the Sun that it should be a Globe standing in one place onely no it hath no Circumscription Circumference or Place also it hath no beginning and yet it is like a round Globe yet not a round Circle but it is as it were parted divided or e Or Pertuse open for it is as a Round f Crosse-Wheele like a whole Rain-Bow which yet appeareth as it were parted 69. For the whole Crosse is its parting and yet it is whole but the Centre of Nature viz. the Word of the Lord Verbum Domini the Word of the Father is there the Centre of the Crosse The Crosse every where signifieth the Number-Three where then beneath blew appeareth which signifieth the substantiality in the middle appeareth Red which signifieth the Father in the Glance of Fire g Text under next which appeareth Yellow which signifieth the Light and Lustre of the Majesty of God the Sonne and the h Or Purple Dusky Browne with the mixture of all Formes signifieth the other Kingdome of Darknesse in the Fire in which Lucifer did i Flie out soare aloft above God and did not lay hold on the Majesty and Heart of God 70. And upon such a Bow will Christ the Sonne of Man appeare at the last Jugement for so he sitteth in the Majesty of the Number-Three in Ternario sancto understand the Angelicall world in the Eternall Substantiality and Paradise 71. Thus know that all this is not divided nor is it thus in one place alone but this Forme or manner appeareth in its Principle Every where If thou conceivest a small minute Circle as small as a Graine of Mustard-seed yet the Heart of God is wholly and perfectly therein and if thou art borne in God then there is in thy selfe in the Circle of thy Life the whole Heart of God undivided and the Sonne of Man Christ sitteth thus in the Circle of thy life upon the Rain-Bow in Ternario Sancto at the Right hand of God and thus thou art his childe whom he hath regenerated in him in Christ as also Christs Member and Body wherein he dwelleth his Brother his Flesh and Spirit and a Childe of God the Father in him God in thee and thou in God Power Might Majesty Heaven Paradise Element Starres and Earth all is thine Thou art in Christ k Or above over Hell and Devills 72. But in this world with thy Earthly Life thou art under Heaven Starres and Elements also under Hell and Devills all Ruleth in thee and over thee 73. Therefore consider thy selfe and goe forth from thy selfe it is of high concernment wee speake what we know and what we must speake for wee ought not to speake otherwise of the Eternity unlesse wee should speake as if it had a beginning whereas there is none in the Eternity 74. Nor doe not thinke that Mankinde hath such a beginning as wee must say of our selves according to the Creation no the Image hath appeared in God from Eternity in the virgin of wisdome but not in substance or distinction it was no Woman nor Man but it was Both as Adam was both before Eve was which divided distinction signifieth the Earthly and also the Beastiall Man for nothing subsisteth in Eternity unlesse it have been from Eternitie 75. O yee children of God open the eyes of your Inward Man and see rightly If you be new borne in God then you put on that very Eternall Image and the Man Christ is l Or Incarnate become Man in that very Image viz. in the Eternall Virgin for no mortall virgin is pure and he was conceived by the Holy Spirit in a pure virgin and in respect of our soule which he should assume he is also become Man in the mortall virgin for Mary had all the Three Principles in her and the Image of the Eternall virgin consisted in the Divine and Eternall substantiality it was indeed without substance but in the Man Christ it came to be a substance 76. Wee doe not say concerning the Outward virgin Mary that shee was not the Daughter of Joachim and
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
and drawne up and downe as a poore captive Creature from one filthy puddle into another and the Devill rouleth it presently in this mire and presently in that mire againe and so it is like a filthy Ragge all mire and dirt all Starres dart their Poyson l Or in into the Body and defile the poore soule it must endure to be defiled by the Beasts for the body feedeth upon the flesh of Beasts wherewith the poore soule is m As with a Body of flesh cladde Doest thou know why God did forbid the Jewes to eate of some sort of Flesh * Aliter and commanded them to burne their fat and consider the smell of it Kindle their fatt and consider their property and thou shalt discerne it 20. The poore soule is a kindled fire and so when such a property cometh into the soule doest thou suppose that God will dwell therein and therefore Christ taught us saying Be sober and temperate in eating and drinking watch and pray for your adversary the Devill goeth about like a roaring Lyon and seeketh whom he may devoure 21. Thus you see how wee stand in a Threefold Life the soule standeth upon the Abysse between two Principles is tyed to them both and the body meerly in the spirit of this world and therefore that seeketh onely after eating and drinking power and honour for it belongeth to the Earth and careth little for the poore soule which cometh out of the Eternity and belongeth to the Eternity 22. Therefore wee ought to tame the Body and not give way to it but to dampe or kill its desire and not n Fill it or pamper it satisfie it when it pleaseth but for necessity onely that it may not grow wanton and invite the Devill to lodge in it 23. The poore soule must watch and pray and o Resigne its will to God in well-doing continually put its will into Gods will it must not give way to the body in any thing except it have yeelded it selfe to God first the soule must not please it selfe at all in its own power but cast it selfe meerly upon God as being it selfe weake and able to doe nothing though it be strong and so continually goe out from it selfe from its naturall will and so fall into the will of God and then the Devill cannot meddle with it 24. Indeed it is irksom and troublesom to the Body to be broken of its will but that 's no matter Eternity is very long the body hath but a short time of continuance and then it returneth to its Mother the Earth and you know not in what moment Death will come when the body must be gone into its Mother and then it lets the poore soule goe whither it can it is a very p Slippery untrusty unconstant Neighbour to the soule A True Open Gate Shewing How a Man may seeke and finde himselfe From whence he hath his beginning and what he shall be in the End 25. Behold O Man and Consider thy selfe what thou art from thy beginning and what thou shalt be againe in the End and then thou wilt certainly finde what home thou art in in what lodging thou lyest captive and thou wilt finde that thou art both a Man and also a Beast thou wilt well see the heavy Fall if there be but a spark of Gods light in thee 26. For no Beast is able to apprehend it because a Beast hath its Originall onely from the Life of this world and therefore wee know that here is another manner of Life in us in that wee know the Ground of this world 27. For if wee were only from the Clay and Earth of this world wee should be but Clay and Earth like a Beast which hath no understanding wee should not be able to know the ground of this world For a Pot knoweth not the Potter nor doth a piece of work know its workmaster and so a Beast knoweth not its Master it hath no desire after him for it knoweth nothing of him 28. The desire of a Beast is onely to fill its Belly to nourish and multiply it selfe as the Centre of Nature in it selfe is such a desire and hath no understanding of any higher thing for it hath its own spirit whereby it liveth and groweth and then againe consumeth it selfe and doth it as well at one time as at another for such a thing is the Band of Eternity which is called Nature 29. But we that are Men have a higher apprehension and knowledge for wee can see into the heart of every thing and see what manner of thing it is and what property it hath So also wee have quite another longing and desire after another thing and life which is not q Or animale beastiall nor Transitory nor desireth any Elementary Earthly food 30. Thereby wee know that every life desireth its own Mother whence it hath its Originall and wherein it subsisteth as also wee must understand that every life desireth the best thing that is in its Centre viz. the Heart or Oyle wherein the fire burneth and wherein the life is opened that it is Living 31. For every living life is a fire and yet the proper source of the Fire is not the right life but the Tincture which proceedeth from the Fire is a pleasant Joy and it is the Liberty Nature which is the right life For Nature standeth in great Anguish and reacheth with a strong desire after the Liberty till it attaine it and so Nature is a sharpnesse in the Liberty and desireth continually to swallow it up into it selfe that it might come totally to be the Liberty and cannot but the more eager it is and raised up after the Liberty the greater is the Tincture of the Liberty 32. Thus Nature continueth to be a Fire and the Liberty continueth to be a Light what the Tincture buildeth up the fire devoureth for the Tincture maketh Substantiality its Centre is meek and is a sinking downe of humility as the fire is a rising up of Pride 33. But as the Light viz. the Tincture maketh substantiality in its sinking downe so that there is in the Light a substance like water and yet is no water but such a spirit and property so the fire swalloweth up the same Substantiality into it selfe and therewith quencheth its wrath and ascendeth in the Substantiality and burneth like r Oyle set on fire kindled Oyle and this is the right Naturall life of all Creatures and is called the Tincture 34. But this life is Å¿ Transitory Corruptible fragile and consisteth onely in foure formes viz. in Fire Aire Water and in Substantiality or Earth which is its Body And wee shew you this one thing more in this Tincture-Life as you see naturally that out of every fire there goeth forth a source or vertue viz. Aire which is after this manner when the fire strongly attracteth and swalloweth the Substantiality into it selfe then the Substantiality flieth strongly againe out
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
indeed it had the life but t Or faint weake an unpotent life 47. This wee demonstrate thus that you may rightly understand it look upon a u Red hot flaming Iron which sendeth two spirits forth from it selfe one hot one which hath the Centre and can kindle and awaken another fire and one Airey one from which water proceedeth which hath also all Powers of the Fire yet the Tincture therein is not fire but it is an Eternall Barre that no fire can be therein and yet is the Spirit of the Fire which hath its source out of the Fire and its life like to the Fire for in the Eternity there is no Death Therefore in the female kinde no life can proceed out of their Tinctures but the Matrix must get the Tincture from the seede of the Male. 48. Thus wee declare unto you also the Ground of the difference between the Male and the Female kinde for when God created the Materiall Substance there went forth the kindes of all Essences in the Centre of Nature according to all the Properties for as you see the Starres that one hath a property different from the other which all are created out of the Centre of Nature according to the Materiall Substantiality and so all Essences stood in the Materiall Substantiality and the Fiat attracted all towards the Created Earth 49. And there hath every forme of the Tincture and of the Spirit of the severall kindes figured every one it s own body according to its Properties as to be Beasts Fowles Wormes Fishes Trees and Hearbs also to be Metalls and Earth all according as the life was in them And this you may well perceive by the difference of each Dayes work of the Creation 50. For on the first Day God Created the Materiall Water which hath an unpotent and life and is a Barre upon the fire of the Anger and upon the Devils smoaky Pit where he thought in the burning fire to domineere over God Also he then created the Earth and Stones and so the x Drosse Grosse part was severed which consisted in mortall and fierce Essences whereby Lucifer supposed to be King and Creator therein 51. When this was done God said Let there be light let the Light of the Tincture open it selfe and there was Light then God seperated the Light from the Darknesse Understand this rightly Hee God shut up the fierce fire which Lucifer had kindled which sourceth out of the Darknesse and let the Tincture in the Quintessence burne as in the fat of the Water-Spirit as in a Beast the fire of its life burneth 52. Thus the life did burne in the Tincture and turned the fat viz. the Oyle into a Quintessence viz. Bloud and so that life did burne in the Bloud for therein standeth the Noble Tincture and God hath reserved in his own power the Centre of the Fire for he hath shut it up in the Darknesse as it hath stood from Eternity in the Darknesse and so every Life standeth in his hand for if he let the fire come into the Tincture then the Spirit is in the hellish Fire 53. Now when the light did shine out of the Tincture he divided the Tincture into two parts even as it divideth it selfe viz. into the Fire-Life and into the Light-Life as was mentioned in the last foregoing leafe and created the two lives the fire-life to be a Heaven and a firmament between the Holy Meeknesse viz. the Heart of God and the unpotent Aire-Spirit and yet the Aire goeth forth from its Mother the Tincture of the Fire-spirit and God dwelleth between them both 54. The Fire-spirit of the Tincture hath the Eternity y for in its Roote and the Aire-Spirit hath the materiall life which sourced forth with the awakened Substantiality and ruleth the outward Beastiall Life for it is the Beastiall life of every Creature also it is the life of Trees Hearbs and Grasse it hath also a Tincture but not strong enough 55. Thus you see how the Life standeth in the Water and hath two Dominions viz. Fire and Aire and you see whence the Bloud hath its originall which maketh a Creature that hath bloud more Noble then one that hath not bloud in it for that Creature hath a false Tincture and is proceeded from the Will of the Devill as you see in Vipours and venemous Wormes they have not the Noble Tincture or the Noble Life 56. But when the Devill intended to be Lord in the Tincture and would Create he awakened such a life in his will which yet is not all his life he is indeed of the same Essences and the Devills Bodies are figured also in Hell into such Serpents venemous Wormes and z Loathsome deformed ugly Beasts for they cannot in their own forme be otherwise although indeed they have not a Body from the Divided Tincture from its Substantiality but they have a body out of the Centre of Nature out of the fierce Matrix out of the Eternall Substantiality out of the Darknesse which is a Spirituall Body 57. Now when God had Created the Earth the water was over the whole Earth which God seperated that the Earth became dry and called the Water Sea Méér which in the Language of Nature signifieth a covering and holding fast the fiercenesse of the Devill a true reproach to the Devill that his power was drowned to expound this very acute Writings are requisite and a The naturall Man Man could hardly be able to apprehend it 58. Thus the Earth sprung b Put forth its own vertue in its own Essences and Tincture which were also c Or conceived comprehended in the First Creation 59. It shall also be rightly expounded to you which Moses saith God seperated the Water above the Firmament from the Water beneath the Firmament that is into the Water and Bloud of the living Creatures for the water above the Firmament is Bloud and therein standeth the d Or life Tincture which seperateth the Heaven from the water beneath the Firmament viz. from the Elementary water as wee see that each of them hath its own habitation and Dominion of which may be spoken more at large in another place 60. Only wee understand therein two Kingdomes viz. the soule dwelleth in the Bloud in the Tincture and in the water dwelleth the aire-Aire-Spirit which is corruptible for it had a beginning but the soule had none for the Tincture is from Eternity and therefore the figures of all kindes must remaine in Eternity account it not for an opinion it is really so 61. Now when Heaven Earth and the Elements were thus formed then the fiery Tincture was as a shining Light and was a Firmament called Heaven for this world had no other Light And then God suffered the Centre of Nature to open it selfe in the Created Substantiality For this whole Principle became but one body and there brake forth its Heart viz. the Heart of this Principle with its own proper will
care about the Number Thousand it standeth upon the Crowne of the Virgin in which are set Twelve Starres six of them Divine and six Humane k The Number 1000. is the Number of the Crowne the Number 100. is the Number of a Man the Crowne hath the Number Thousand and the Virgin the Number Hundred 9. Christ saith Seeke first the Kingdome of God and all other things will be added to you All lyeth in the willing for the willing maketh the desiring and the desiring receiveth where nothing is though indeed there is something there yet it is hidden to us Men unlesse a Man have attained the Stone upon the Crosse and then he findeth where Reason saith there is nothing for that which hath not been from Eternity is not at all and thereof wee know nothing we know onely of that which is and hath ever been though indeed not manifested to us Men but yet is of God in his Wisdome from Eternity to Eternity 10. Therefore although wee speake of two Kingdomes viz. of the Kingdome of God and of the Kingdome of this World in that manner as if we saw them with bodily eyes let it not seeme a wonder if God reveale himselfe in Man then is he in two Kingdomes and seeth with twofold Eyes and yet this way is not so hard and difficult as Reasons seeking in outward things it lyeth all in the willing the outward willing must enter into the inward it must deny it selfe as if it were dead to the outward and had no life in the outward and yet liveth as God liveth and is in the outward and the outward is dead to him so that it cannot apprehend him so also thou O Man thou art with thy soule in the inward but thy soules will hath turned it selfe about with Adam into the outward therefore if thou wilt behold God and the Eternity turne thy selfe about with thy will into the inward and then thou art as God himselfe for thou wert thus created in the beginning and thus thou livest according to the inward will unto God and in God and according to the outward will thou livest in this world and hath both Kingdomes thy own and art indeed rightly an Image and similitude of God thou searchest out all things and findest that which lay hidden in secret for thou findest that in the Eternity and beholdest it standing backward in the Out-birth in the Figure 11. The Ground of the Creation of this world is much easier to be knowne in the Inward Man in the Will of God then visible things to the outward Man the outward knoweth lesse that which he seeth with his eyes and taketh hold of with his hands heareth with his eares smelleth with his nose and tasteth with his mouth then the inward doth the Ground and the Existency of the outward The Inward seeth indeed the Creature in the Ground of it but is as it were dead to the outward and yet liveth therein and in that he liveth to the outward he liveth to God in regard of his Works of Wonder in that he manifesteth and bringeth into Beeing that which standeth hidden in the Figure 12. And yet wee say still that the Eternall standeth in the willing and the will maketh desiring and in the desiring standeth the Figure of the willing Thus it was before the Time of this world But when God moved himselfe in his willing he so created the desiring that it stood in a Beeing and other then this very thing wee know nothing 13. Therefore now the desiring is another thing then the willing for the willing is without Beeing or Substance and the desiring maketh Beeing and so out of the Eternall Nothing is come whatsoever is and before there was nothing but onely a willing which was a Virgin without Image and yet was a figure of an Image in the willing and this figure hath discovered the Spirit and created it into a Beeing or Substance as wee perceive in the Forme of this World the Figure hath caused the Spirit that it hath Expressed the Wonders in Figure and that is the Matrix of the Genetrix and that is the Spirit of this world for the Spirit could l Spoken forth or Created expresse nothing but a similitude of it selfe for there was nothing else 14. Therefore wee demonstrate the Creation to you thus for to create signifieth to comprehend in the willing whatsoever standeth in the figure in the willing for when a Carpenter will build an house he must first Frame a Modell of it in his willing how he will build it and then he buildeth it according to the Modell of his willing 15. Thus also hath the Spirit of God framed in his will a Modell after his likenesse and so created that Modell for you see in this world that when the Spirit through the word Fiat upon the First Day created the Out-birth in the Wrath viz. Water and Earth he comprehended the Figure in the Will and that was the Heaven which he created on the Second Day and tryed the Work on the Third Day and suffered to proceed out of the Earth formes and Images out of the Essences viz. Trees Hearbs and Grasse which were Images of the Essences of the desiring but the Image of the Spirit remained still hidden and yet was in Beeing even unto the Fourth Day Heere understand a Day without the Sunne is one turning about of the wheele of Nature in the desiring of the willing and the Inward Will hath the Number Six according to the six Spirits and the outward Will in the desiring of the Figure hath also the Number Six according to the similitude of the Spirit and the two Kingdomes viz the inward and the outward make with their Number Sixes m The twenty-foure houres in 4 Quarte s Morning Noone Evening Midnight foure and twenty which divide themselves into foure parts viz. six before noone and six after noone six before midnight and six after midnight till the beginning or morning againe 16. And according to this the Spirit in the desiring did set a signe and a Reckoning whence Times and Yeares proceed which were not before for Every Number of the Twelve which is heavenly Divine and Earthly humane or Beastiall hath a signe in the Firmament which the Spirit created into a visible Beeing together with the Crowne of the Centre which is the n Or Sphere Circumference of the Constellations And we give you notice that the Creating of the Spirit is a going forth out of it selfe into the outward For in Loco Solis in the place of the Sun is the Point where the Spirit created the similitude for the word Fiat stood there and went forth from the inward Number Ten as a Body that is Luna and in such a comprehension was the manner and forme of the Deepe apprehended and the Spirit went forth and drave the Essences of the Centre even to the Crowne and there o Or framed them into the Signes
take it to d Or conceive it in their Heart heart and barre up the Gates of Heaven against thee If thou art faire Beautifull and comely of body be not proud nor doe thou despise those that are not like thee that thy simple brothers and sisters soule may not loath thee and reject thee out of their Minde Be humble that thy brother and sister may rejoyce in thee and present thy Beauty to the Praise of God who hath created so Beautifull a Chast and Humble Creature be e Courteous modest and friendly in words and works 6. Thou that art Rich let thy streames flow into the houses of the miserable that their soule may blesse thee Thou that art in Authority bowe not the Right to please the Mighty that the oppressed may blesse thee in thy Righteousnesse and then thou also art in the Congregation of Christ If thou art exalted to high dignity give not place to thy minde to flie aloft humble thy selfe in the Congregation of Christ and then the Congregation will blesse thee and will receive thee into their Love 7. O how well is it with the Rich and Potent when the meane and simple Congregation of Christ love and f Desire all happinesse to them blesse them O how well is it with a Teacher Preacher who is a right Minister of Christ who giveth the meate and drinke of Christ to the Lambs that are committed to his trust and refresheth them therewith so that they yeeld their soules into his obedience and heartily love him and desire all welfare to him O how happy and shining is he in Christ how Glorious a Shepheard is hee for his Lambs follow him and he bringeth them to the chiefe Shepheard 8. O how ill a condition is he in whom they curse according to his true deserts the bright Garment will be taken away from him and he putteth on the vizard of wickednesse But he that is cursed for righteousnesse sake he presseth forth as the Gold out of the g Or Stone oare and putteth on Christs Crowne of Martyrdome wherein all the holy soules at the Last Day will highly rejoyce in that he hath continued a stedfast Disciple of Christ who hath not looked upon honour power money or goods but hath rightly fed the sheepe of Christ 9. Deare Brethren and Sisters in the Congregation of Christ beare with us let us a little rejoyce one with another wee beare a hearty Love towards you and speake from the Spirit of our Mother out of the Spirit of the Eternall Wisdome of God viz. from the Spirit of humility 10. Wee will speake friendly with you concerning our Mother and concerning our Native Countrey wee will speake of Great Wonders how things goe with us all and so wee will comfort our selves for wee are in a strange Countrey wee will perswade one another and agree and will goe home into our own Countrey to our Mother O how will shee rejoyce when shee seeth her children come to her into the Eternity wee will tell her of the Great afflictions which wee underwent in h That is in the way from Jerusalem falling among Theeves Jericho wee will speake of the great danger wee were in among many evill Beasts wee will speake of the Driver or Oppressour who held us so long captive and wee will speake how wee were freed from him let us be unanimous that our Mother be not grieved and offended with us 11. Rejoyce yee Heavens with us and let the Earth be glad for the Praise of the LORD goeth over all Mountaines and Hills Hee openeth the Doores for us that wee may goe to our Mother let us rejoyce and be glad for wee were borne blinde and now are come to see Open the Gates great honour and reverence to Men even from a good meaning out of your Love as thankfull People towards the Government of the Holy Ghost But because yee have given such honour to Men as belongeth unto God though God was contented so long as they continued in the Love of God in humility therefore they are fallen off from n From beeing endued with the power of God and his true Ordinance what they were into lust after temporall honour and have fallen into a Lust to domineere with cunning and deceit over your Goods and soules and are become a snare unto you for the Antichristian Devill is slipt into them and the Spirit of God is departed from them and they have no more spoken from the Spirit of God but from their Pride and Art strange Languages must doe the worke and must be the bringers sorth of the Mysterium Magnum 19. But behold deare Brethren how very Theevishly they have dealt with you they have set themselves up over the Earth and have o Vsurped drawne to themselves all Power might and honour and ascribe all authority to themselves and have blinded you with flattering Hypocrisie and have lead you from God into Opinions and there you goe astray they have egged yee on to Contention and Warres so that you have murthered one another and wasted your Native Countreys they have bereaved you of body and soule also of your goods and witts and made you beleeve you did God good service in it when you became Enemies to those that are not of your Opinion and yet you are all thus blinde even on both sides 20. Behold these are the p That have Cure of soules Beneficed Ministers that have Livings Curats over your soules your Spiritualty the Clergy looke upon Popery whence hath that sprung from the Devill at Rome Hee hath caused Asia Africa Assyria Persia and Greece to depart from his deceit for the Antichristian Priest-Devill hath blinded the whole world and brought them into vaine Traditions and Opinions and turned them away from that unanimous Love he hath placed more holinesse in one Order and Opinion then in another and hath sold the highest Degree of q Such as the Orders or Ordinations of Deacons and the severall Orders of Priests or Presbyters and of Bishops Primats Arch-Bishops Cardinalls c. Orders for Money that Order which had much and rich Livings and Revenues must give much to the Chiefe Devill that he might be fatt and a Lord upon Earth the simple Lay People were perswaded these Orders were Holinesse and so worshipped before the Dragon in the Revelation and sought for Pardon Absolution and forgivenesse of sinnes from thence O how the Common people were tied to them whosoever spake against it was accounted a Heretick and the People burnt them with Fire thus did the simple People doe and were perswaded they did God good service in it 21. O thou simple r Devotion Holinesse thou art not Guilty in so doing neither shall it be imputed or accounted to you at the Last Day for you went on blindly in it and though on that day the Holy Martyrs shall be set before your eyes yet you have been Zealous for God in Blindnesse The
Blessed Martyrs who have seene the Light of God will not therefore cast you out of their Å¿ Communion and fellowship Congregation seeing you knew not what you did but were blindly lead on to doe it 22. Yet Behold and Observe what a Zealous Will or Earnest desire can doe if one enter into the will of God with his whole desire and although he doth not know what he doth and is Zealous in a strange Opinion and yet his heart is directed into God and beleeveth in ignorance very stedfastly that it is pleasing to God In such an Opinion many Great * Or Miracles Wonders and Works have been done in the midst of the Antichristian Kingdome for there is not any thing impossible to a strong Faith 23. Into these Wonders hath Antichrist insinuated himselfe and hath made almost as many t Tenets or Sects and Orders of Religion Opinions as there be Dayes in the yeare amongst which in the Beleevers who have so in blindnesse beleeved in their Opinion even Wonders and Miracles have been done and the Antichrist hath ascribed it to the Opinion whereas the Opinion could not make a flie to stirre but the firme and strong Faith which went out of the Opinion into God that hath u Or wrought the Miracles awakened the Wonders for the Spirit of God is in the Faith and not in the Opinion and the Faith is from God for the soule inclineth it selfe in the Opinion into God layeth hold on the Spirit of God the Opinion is the Fire but the soule stayeth not in the Fire but presseth out from thence into God it blossometh out of the Fire as a faire flower out of the Earth 24. The Opinions have been Tolerable enough in God and God rejected them not so long as the soule sought God through the Opinion and so long also the Church of Christ x Or had a true Government stood in a Government but when the Devill crept into it and made a stately Glistering Kingdome of it when the Priests sought onely honour covetousnesse and voluptuousnesse in it and did lead men away from God meerely into their y The performance of Ceremonies Works and so the Opinions became altogether blinde for they themselves went out from God into the works of their hands in forged and invented wayes therefore God let them goe seeing they would not be directed by his Spirit 25. And Asia Africa and Greece are to be accounted happy in that they are gone out from the Works of Men into the One onely God againe although indeede they have been blinde concerning the Kingdome of Christ yet their Minde continued in the One onely God and in concord one among another and have not so vehemently scandalized and reproached one another about the deare Name of Christ as these have done who have been lead blindfold in the darknesse of their works for these have not onely hated those that departed from them but they themselves have reproached and snarled at one another in their Opinions as Dogs about a Bone and have lead the z Or Common People Layity astray who goe groping in the darke and know not which Opinion is the best 26. Thus you hang to Opinions and are perfidious to God so that when a simple Man cometh to dye he knoweth not whither his soule shall Enter he hangeth to his works and a Or Profession of Religion Opinion and forsaketh the Will of God and so remaineth without God And where now doe you suppose the poore soule remaineth when it is b Extra dei voluntatem without Gods will Behold wee will tell you for wee know certainly for the Spirit of our Mother openeth it to us so that wee see with both Eyes 27. Behold Christ saith Where your Treasure is there is your Heart also Behold the soule is involved in the Opinion and so runs with it to the Patron or authour of it who hath so taught it and seeketh him and if it finde him not then it becometh sorrowfull and hath no rest and so hovereth between Heaven and Hell and would faine c Or Get away from the Devill escape the Devill therefore it happeneth that many times the poore soules have appeared againe in the Congregation or else in houses fields and Churches and have cryed to the Congregation for helpe with their Prayers and have submitted themselves to the Order and supposed so to finde Ease from whence Purgatory was framed for that soule hath the Purgatory indeed if it cannot attaine the will of God and in such fervent casting it selfe downe in the Opinion it is sunck downe through the Opinion and at length come into the Still Eternity But wee understand heere those soules which in their Opinions have Imagined or sought after the Kingdome of God and not the soules of the Deceivers who have sought their profit and pleasure therein those are quite gone a whoring with Antichrist for they are bound to him with an Oath and though they sit in hell-fire a whoring with him yet they flatter him with their hypocrisie and reproach God as if he had dealt unjustly with them for what the soule doth heere in this life time into which it involveth it selfe and taketh it into its will that it taketh with it in its will and after the ending of the Body cannot be freed from it for afterwards it hath nothing else but that and when it goeth into that and kindleth it and seeketh with diligence that is but an unfolding of the same d Beeing Essence or Substance of the worke it hath wrought heere in this life thing and the poore soule must content it selfe with that Onely in the time of the Body it can breake off that thing which it hath wrapped up in its will and that standeth afterwards as a broken wheele which is broken and uselesse and no soule entreth into it any more neither doth it seeke any more therein 28. Thus wee say unto you that the Antichristian soules after the breaking of the body seeke no more for the Doore of Christ for they know nothing of it they know onely of what they heere conceived or tooke in and the soules sinck downe in that Opinion into the deepest Ground much deeper then they heere conceived for that which was knowne in many of them of the same Opinion what any or all of them know in the same Opinion that one soule alone knoweth for it is one Body with all those that are of the same Opinion and they have one Heart in many Members wherein every one manageth their businesse which standeth so till the Judgement of God which afterwards shall make separation where then all kindreds upon the Earth shall houle and lament when they shall know that Judge whom they heere so despised 29. Hearken you accursed Antichrist what answer will you give in that you have lead astray the People from faith in God and from the Justification of the Passion and
dying of Jesus Christ into thy deceitfull hypocrisie in Opinions onely for thy Pride honour and covetousnesse sake You have perswaded them so that many of them in their youth and ignorance have sworne and vowed to you What have you done even the same that Christ said to the Pharisees Woe unto you Pharisees who compasse Sea and Land till you have made a Jew and Proselyte and when you have made him so then you make him twofold more the childe of Hell then your selves and this also the Antichrist doth 30. In Germany they suppose they are now gone out from Antichrist with their Contentions but it is not so yet for they which now curse Antichrist and lay his shame open are even growne out from the Tree of Antichrist and are the Wolves and Beares of Antichrist which suck from him and devoure him for the Spirit of this Principle hath commanded them so they must doe it for they are one Trumpet among the seven Angells in the Revelation but they all winde one horne and sound so that the Earth shaketh with it but when the Thunder of it shall follow then will the Mysterie of the Kingdome of God be revealed againe and our Doore of Grace in Christ be opened againe which Antichrist had sealed up for he shall be throwne downe into the Abysse Observe this 31. The Opinions about the Cup and Person of Christ which are frequent now in Germany are also sprung from the Antichristian Tree and they are the Children of Antichrist which he introduceth very finely and suttlely O what a Cunning Artist is the Devill If you will not open your Eyes it will continue so to the End It is told to the simple and they are directed to open their Eyes and not to regard Opinions there stick meere Heresies in Opinions and though they be zealous in their Opinion and in the Opinion presse into God and so attaine God and the kingdome of Heaven yet they have the Tayle of Antichrist hanging on them for they are zealous against others and reproach and persecute them who are not of their Opinion 32. Mark this yee Princes Rulers and Magistrates suffer not your selves to be seduced drive the Teachers into the Churches and command them to teach the Will of God in his Love give them not Lordly Power and doe not put any Authority into their hands to make Cannons and Constitutions else they will hang to Covetousnesse and Antichrist sticketh in all Covetousnesse and so doe what you can you will have him on your Neck 33. Looke to it yee Princes and regard to heare those Men that are Borne of God and not of Art onely for where there is great e Or Learning Art and not an humble heart inclined to God that seeketh not its own honour and Covetousnesse there is Antichrist most assuredly for in e Or Learning Art sticketh Pride and selfe-honour which would faine Rule the World and desire to get much Gaine to themselves trust not these they are not Christs Shepheards if you will not follow what is revealed to you then the last Antichrist will be worse then the first and it will come to that passe that the world will be constrained to cast them headlong together on a heape into the Abysse which Daniel and the Revelation sheweth them plaine enough and as wee have knowne it that it will so befall them for they are now a Beesom and f Or Scourge Rod upon the Old Antichrist their Grandfather But there is one Coming who will Gird them also and set the Truth before their face 34. Observe it yee Children of God this is a signe of the last Antichrist in his Kingdome and Opinions they deny the Body and Bloud of Christ in which wee are Borne in God lift up your heads and behold for your Redemption draweth neere be not so lead astray and luld asleepe looke not with strange Eyes but open your owne Eyes and flie from Antichrist into the Spirit of Christ there is no more wayes but one to enter into the Kingdome of Christ which is set downe thus as followeth A Gate shewing which way wee must walke though this world into the Kingdome of God 35. You must goe out from your Reason out of the fleshly Spirit and bring your heart minde and thoughts wholly into the Obedience of God and yeeld your will into Gods will and doe not feigne wayes of your own Reason or aske Where is Christ Direct your way into Christ and know for certain that Christ is in your Heart submit your selfe to him in great humility cast all your purposes and doings into his will and pleasure and consider that you alwayes stand before the cleare countenance of God and that Christ sitteth on the Raine-Bow at the right hand of God in you and consider that you stand Every moment before the Holy Number Three and that God the Holy Number Three alwayes examineth and seeth the Abysse of your Heart and take heed that you enter into no deepe Thought or searching but meerely into his Love and g Bamhertzigkeit Mercy and resolve never to goe out from it any more but ever to continue therein 36. And then secondly consider that you doe what is pleasing in the sight of God the Most High when you seeke with your love your Brethren and Sisters in this world whosoever they are and by what name soever they are called and what Opinion soever they are of Embrace them in your Heart help to pray for them and help them to wrestle against the Devill and as far as is possible instruct them with all humility but if they will not receive it then put on the Garment of Christ and be a good example unto them be serviceable and helpfull to them forgive them when they hurt and wrong you when they curse you doe you blesse them when they doe you injury if you cannot turne it into Good and avoyd them let it passe and consider you are but a Pilgrime heere withdraw your Love from none for your God in whom you live withdraweth himselfe from none that doe but seeke him be readily yeelding to your adversary if he once offer to turne his minde In all your affaires and conversation love Righteousnesse and alwayes have a care that you doe your worke for God wee must in this world in this troublesome valley of misery compasse our affaires with labour and paines wee should not goe into holes Cloysters Cells and Corners for Christ saith Let your light shine before Men that your Father may have praise in your works doe all things from a h Heartily from the bottome of your heart sincere heart in a pure minde and consider you doe it to Christ and that the Spirit of Christ doth it in you be alwayes ready expecting the Bridegroome let your heart have no leave to meditate and search into any other opinion it is not profitable for you to know much let every one learne to doe his
highest pitch of the Apostate children its number in the Crowne is accomplished 54. What seeke yee so much yee wilde Branches yee say yee are above the Mother above the Spirit of God yee have Art Knowledge and Learning what delight hath the Mother in your Wit and Art Shee desireth no Art and Wit for shee is altogether simple and counteth but the Number one if you would please the Mother you must goe from the Multiplicity into One againe not through Art and Wit but you must goe forth out of your proud Turba out of selfe into simple Humility you must leave the bravery and hypocrisie of your own wit that proceeds from the Turba and become as children else yee are not acceptable to your first Mother but the Turba taketh you up and then consider where you shall remaine when God shall judge the secrets of Mankinde when all shall passe through the fire of his wrath saith the Spirit of the Great Wonders 55. Mother Eve said when shee brought forth the first Childe Behold I have the Man the Lord he shall Effect the breaking of the Serpents head and possesse the Kingdome but it was Cain the murtherer 56. And thus also you now say wee have found the Lord now wee will possesse the Kingdome for wee have found the true Doctrine wee will teach thus and thus and then wee are Gods Children But hearken You have indeed found the true Doctrine But you are Cain you looke after the Kingdome and not the power and vertue of Abells sacrifice you desire onely to continue in fleshly pleasure and retaine onely the shell of Gods-Word which hath no vertue or power You retaine the Historie and contend about it and so destroy your Countrey and People but you deny the power of it you say wee are neere to the Kingdome of God and are yet farre from it which your End will testifie 57. What doth your knowledge availe The Devill knoweth as much as you but he doth it not no more doe you and therefore the Kingdome of God remaines hidden from you both your knowledge is the snare that catcheth you if you were simple you would not be so proud what doe the simple know concerning the false suttle cunning deceit if he learne it not from the wit of the r Contentious jangling Disputations Turba Doe you say that you have Gods Will and Teach it Are you not Cain that murther Abell every day Consider your selfe well you are hee indeed Abell lyeth at your feete and beseecheth you but you are that Evill Beast that treadeth Abell underfoote you ride over the bended knee and account the poore and simple to be but dirt and dung and yet devoure his sweat and labour and fill your selfe with deceit without measure How dare you then say Heere is the Church of Christ O you are Babell that City of whoredome and falshood 58. Thou knowest the Will of God and yet dost onely thy own will and sayest moreover Wee are gone out from Babell wee have the True Teaching or Doctrine amongst us indeed if you had the spirit of righteousnesse and truth and would content your selfe with a little then the Mother would alwayes give you enough you should want nothing but your Pride and haughtinesse doth not trust God therefore you trust onely upon Covetousnesse and are greedy to devoure the fatt of the Earth you take it by force and not of right the right you produce claime and plead hath onely been invented by your covetous heart you live onely in deceit you perswade and deceive your selfe to your own losse if you had wit and understanding you would have respect to your end and what will follow hereafter but you blindfold your selfe with Pride and say Behold heere are Golden Times many have desired to see what wee see and heare what wee heare and have not seene nor heard it Hearken indeed that shall be a witnesse against you and will make your Judgement the heavier you have not hitherto been the better for it but the worse therefore know that what is declared to you by the Reformation is by your own Prophet who hath called you back againe from your Pride into your Mother Humility but you are become worse and worse you have broken the sword of the Spirit that you may doe what you list but he hath left you and given you up to the Turba which shall devoure you as was done of old to Israel there is no Councell or Remedy to helpe Your Covenants are all Nothing while you rely upon the Arme of flesh and so God also is departed from you and leaveth you to devoure your selfe 59. Or wherefore doe you take the Covenant of God into your Mouth seeing you hate to be reformed and thirst after Covetousnesse doe you suppose God to be a false hypocrite and lyer as you are leave off your Clamouring you are not acceptable to God except you turne and goe out from your falshood 60. It is with you now according to the Turba's driving which taketh its recreation in accomplishing the Anger of God and to devoure what is growne in its Kingdome and you are bl nde concerning it and see it not why are you so covetous goe but out from it doe you not see how the Å¿ The Blossome of Life Noble Tincture hath raised up it selfe it is neere its blossoming and then you will have Silver and Gold enough 61. But what shall wee say you have committed whoredome till you are fallen asleepe you goe downe alive into the Abysse rather then you will forsake the whore and therefore it shall be unto you as your own Prophet Testifieth who hath very long called you by his Trumpet you wait for deliverance by the fiery sword which will also cut you in pieces 62. Or doe you suppose us to be mad in that wee speake thus Indeed wee are borne out of you wee see and understand the Complaint of our Mother which reproveth her children for shee declareth the wrath in the Turba which is growne up into the fierce wrath of God 63. Wee speake what is given to us which wee know in the Zeale of the Lord what have wee to doe with t Confusion strife and jangling Babell wee speak to our selfe and to the fellow-members of our body and those that dwell in the Courts of God with those who at present mourne with us whose mourning shall be turned into Joy The Fourteenth Chapter Of the Broad Way in this World which leadeth us into the Abysse And of the Narrow Way that leadeth into the Kingdome of God 1. DEare Children of God let us heartily and seriously Consider from whence wee are and whither wee are to goe and what we doe and purpose that wee may not loose the Eternall and highest Good wherefore doe wee so very much labour after temporary pleasure and voluptuousnesse after Honour Money and Goods are wee not in this world strange Guests and Pilgrims which should continually expect when
this life shall End wee are not created for the pleasure and lust of this life but for Paradisicall Joy and to leade a simple childe-like life wee should not know of any pomp state or haughtinesse but live together as children in a loving sport of Joy wee are gone out from our true pure Paradisicall Mother wherein wee should live in her as deare and loving children 2. Wee are shut up in the Mother the Temporary Nature which generateth the Evill Beast and have received beastiall Properties wee doe no otherwise then as Evill Beasts wee have given up our selves to a strange Mother which educateth us and leadeth us captive in her bands and wee must at length leave the outward Man to the Earthly Mother wee cannot get away from her for shee hath captivated us in flesh and bloud shee breedeth us and bringeth us up in her selfe and keepeth us for her children But yet wee have a very precious Jewell hidden therein with which wee are Gods children with that let us endeavour after the highest Good that wee may attaine it 3. Deare Children our strife about the Highest Good consists not in the sword in killing and slaying that wee should make Warres and fight for the Cause of God and his Kingdome and so persecute and murther one another neither doth it consist in much knowing but meerly in a simple childe-like obedience that wee should goe out from the will of our flesh which is Beastiall wherein the Devill dwelleth and enter into the will of God it lyeth in no mans opinion or knowledge a Note for the Spirit of God giveth knowledge to every one out of the Wonders out of which he is borne 4. You see how wee are put under subjection to the spirit of this world for when a childe is sowne b Or into in its mothers c Or Body womb that Spirit is there ready and formeth it according to the wheele of the outward Nature that giveth condition will and disposition to it that sheweth it the wonders of its secret Mysterie and openeth to it the way of the will d Of the spirit of the outward world thereof that leadeth it in the entrance into its Mother and out of its Mother through this world that giveth its body to the Earth and its soule to Hell 5. Therefore since wee know this wee ought to lift up the Spirit of our soule and make warre onely against that evill Earthly Spirit and oppose it with our soule and body and not against our brethren and sisters wee cannot overcome the Devill with disputing and knowing much neither can wee maintaine Gods Word with warres and the sword but with the simple obedient e A Godly or Divine Life life of God that wee be contented with that little which wee have and depart from the Evill lust after Pride into an humble childe-like life wherein every one should with all diligence performe his worke for the benefit and profit of his brethren and sisters endeavouring thereby to serve God his Creator and to pleasure his brother not seeking his own honour but with a desire to doe so well that his brother and sister may sincerely love him and wish all happinesse and welfare to him 6 If you will serve God give offence to none that your good and benefit be not hindered Let not Satan have power over your heart to sift or prevaile with you Put away all evill thoughts instigations and influxes of the minde for Satan insinuateth himselfe in the influxes from the spirit of this world and possesseth your minde be continually watchfull and strive against him cast those false and evill influxes upon his head and send him away with them and consider that you walke upon a very narrow path between Heaven and Hell in very great danger be at no time secure or carelesse for you know not when the spirit of this world will take away from you it s own for your limit was set in your Mothers f Or Body womb which you cannot passe neither doe you know the day and houre wherein the Spirit of this world will leave you and then your poore soule will stand quite naked hungry and * Or naked empty and then if it have not Christs Body on it it will be captivated by the Devill 7. Deare Children it is a very streit narrow way that leadeth into Gods Kingdome he that will walke therein in this life must submit and prepare himselfe for affliction for every thing is against him the Devill is altogether against him his own flesh and bloud set themselves earnestly against him for the Spirit of this world in flesh and bloud seeketh onely the matters and Dominion of this world the Devill continually sets on his children and servants against him he that walks toward Heaven must be trampled upon and despised he is not in this world acknowledged to be a childe of God 8. Deare Children looke well to your selves in this world at present Men leade you on in hypocriticall wayes they Boast much of Faith and leade people on in an Historicall Faith which is but meere g Or knowledge Notion they teach you the g Or knowledge Notion and he that doth not stick to that is accounted an Heretick O how dead is the present Faith it stayeth at the knowledge or the Notion they suppose that when people know how to speake much of God of Christs merits sufferings and death for Mankinde and comfort themselves therewith that it is the way to eternall life 9. O no all that availeth nothing that thou knowest and ticklest thy selfe with it True Faith in Christ is quite another thing it lyeth not barely in the History and in the Letter the bare Letter is not the Word it is but a leader and directour to the Word the Word is Living and hath the Spirit h Note the right Faith is the right will which entereth into the Living Word 10. If you comfort your selfe never so long with the sufferings of Christ and yet your will and purpose remaines in deceit and wickednesse then the spirit which proceedeth out of your will is a theefe and a murtherer you teach one thing and doe another God desireth no flattering Hypocrisie but an Earnest sincere purpose and will which entereth into him by obedience and this is right i Or Faith Beleeving in the Holy Ghost and therein is the Word and Death of Christ fruitfull indeed 11. Christ saith You must turne and be as little children who are not yet conscious of any falshood deceit or wickednesse and in Christ through Christs death be borne of his flesh and bloud if you will see the Kingdome of Heaven for he that eateth not the flesh of the Sonne of Man and drinketh not his bloud hath no part in him 12 Deare brethren it consisteth not in the k Oast which the Priest delivereth for Holy Bread Oast onely which you deliver to the people and in
you why doe you despise them and kill them Try them whither their Spirit be borne of God or no or whither they seeke their own way of their Belly in Antichrist surely it is time to awake from sleepe No jesting matter will follow you should not dare to jest so with the Keyes of the Holy Ghost and make Conclusions of Faith according to your own Opinions Tenets and Conceits Faith will not be begotten by Conclusions and Cannons but is awakened by true sincerity as by being obedient children of Christ 29. Saint Paul did not say to his Disciple Dispute of the Mysteries of God but he said Awaken or stirre up the Gifts that are in thee No mans own wit can doe it much lesse the Pride of the High Schooles or Universities which yet they cloake with hypocrisie and hide it under the Mantle of the Holy Ghost why doe you make Conclusions about the Body and the Person of Christ Have you power and authority to doe so Is it not a Mysterie to you and you understand nothing in it unlesse you be new Borne againe in Christ Doth he not say Behold I am with you even to the End of the World Is he with you Why then doe you set your selves upon his Throne and deny his Presence Are you not Pilate who sentenceth Christ from whom have you the might and authority to make Conclusions and Articles are you his Lords then you are not children have a care you prove not the Eldest sonne in the House who striveth about the Inheritance and about the power and Authority and yet continueth to be a proud Angry Murmurer against the Father Deare children it availeth nothing to goe such a way Christ said to his Disciples when he drave the Devill out of the Lunatick that was possessed which the Disciples could not doe in their own Reason This kinde goeth not out but by Fasting and Prayer 30 Deare Brethren you will not be able to drive the Devill out of us if you have not Christ with you your Art and Conclusions of Reason will doe nothing else but cause people to goe out from God into their owne selfe will Wee must fast and Pray that wee fall not into Temptation and into the Netts and snares of the Devill in our Reason for the Devill alwayes holdeth his Net before Reason and he that falleth into it supposeth he is caught in Christs fishing Net but he is taken in Antichrists q Pursenet Net Reason Comprehendeth Nothing of the Kingdome of God but the husk the vertue and power of it remaineth hidden to Reason unlesse it be borne in God and then Reason goeth forth as a burning Fire in the Spirit of God but the Spirit letteth it not flie aloft but boweth it to the Earth in humility for he knoweth the r Satan Warriour that fighteth against Reason 31. A watchfull Life is requisite which is chastened and not overflowne with the fleshly voluptuous spirit of this world and not a Life alwayes drunken and full for as soone as the soule is inflamed with the vigour and power of the Earthly Spirit then Gods Spirit passeth into its owne Principle and the soule is captivated by the Spirit of this world and the Devill gaineth an accesse to it and then its former wit and understanding knownâ—â—n God is changed into outward Reason and then Man supposeth still that it is Gods Spirit 39. O no friend the Å¿ Or Configuration of the Starres in us Constellation which should rest in the Spirit of Christ lusteth also to possesse such a heart and soule where the Spirit of God hath been sitting for every Creature longeth after the vertue and power of God but the Constellation though it come into the Temple of God driveth on its own matters that lie in its power it knoweth nothing of Divine Wisdome it hath a wisdome and t Maketh constituteth the Spirit of this world indeed it hath great Art and Learning for the Earthly and Elementary Mysterium Magnum lyeth therein but it hath not the Key to the Principle of the Liberty of God without and beyond Nature for it hath a beginning and End and looketh no further it maketh and seeketh onely an Hypocriticall Beastiall life 33. Therefore let us not be u Stout surly proud and secure nor rely upon Art and Learning much lesse upon the Letter for the spirit thereof is hidden to us without the Spirit of God wee have the will of God in the Holy Scripture yet without the Spirit of God wee have but the Husk and the Dead Word except Gods Spirit first awaken the Living Word in us that wee may understand the Letter and the written Word which is plaine enough in that the Learned in Arts are but Learned in the Letter and not x Or Taught of God Learned in God otherwise they would not contend and wrangle about Christs honour and Doctrine nor so dispute about the Cup of Christ 34. Though there were a Thousand men x Or Taught of God Learned in God who are borne in the Spirit of Christ and were together and had each of them a speciall gift and knowledge in God yet they would all be but one in the Roote of Christ and would every one desire onely the Love of God in Christ what Disciple or Scholler will exalt himselfe above his Master wee are one Body in Christ why then should one Member contend with the other about the food when the desirous Mouth feedeth then all the Members receive strength and vertue Every Member hath its owne Office or work in opening the Wonders of God wee doe not all bring one and the same words but one spirit in Christ every one hath that which is his owne imparted to him what he shall open in God that the Great Mysteries of God may be made manifest and the Wonders which have been foreseene from Eternity in his Wisdome might be revealed to which End the soule was created of God 35. I know and the Spirit sheweth it to mee that thou Antichristian Sophister wilt Object against mee that even among the Apostles there hath been strife and contention about the words of Christ T is true indeed and it was Satans Master-Piece to sift Christs Disciples the Disciples of those Disciples so soone as they became secure forthey were Men well as wee and one was stronger in Spirit then the Other according as they did * Or Examine search themselves and raise up themselves in God for they lived among Evill Men and many times must apply themselves to the world and must give the Weake Milke to drinke at which others many times stumbled in their Reason and grew hot and Zealous and reproved one another for it as may be seene about Cornelius when Peter went in to the Heathens and the other Apostles supposed that the Kingdome of God belonged onely to Israel 36. But you are to know that the Love of God is so y Lowly submissive
it inclineth inwards and in the syllable me it comprehendeth the Heavenly Substantiality and this is done in the Will of the soule 47. And when wee say wer then the whole Creature goeth along in the will for wer hath the whole Centre and with the syllable de it layeth it selfe downe in Obedience in the Meeknesse and will not kindle the wer in the fire as Lucifer had done 48. And when wee say ge then the soule goeth into the Heavenly Substantiality as a quiet childe without Anger and then hei is the powerfull entring upon the Crosse into the Number-Three where the soules will presseth into the Majesty into the Light of God with the syllable li the soules will hath comprehended the Holy Ghost In the syllable get there the soules will goeth forth with the Holy Ghost for the brightnesse of the Majesty shineth in the will and the Holy Ghost goeth along in the Glance of the Majesty upon the Chariot of the soule for the will is the soules i Or Triumphant Chariot Wedding Chariot with which it rideth in Ternarium Sanctum into the Holy Ternary wherein the Holy Ghost sitteth with the brightnesse of the Deity The Second Petition Dein Reich komme Thy kingdom come 49. Dein there the poore soule giveth it selfe up againe into the will of God as Gods childe 50. Reich heere the soule giveth it selfe into the vertue and Power of the Angelicall world and desireth to come out of the Deepe of the waters into the power of God 51. Komme in the syllable kom it goeth in into the vertue and power and apprehendeth it and with the syllable me it maketh the Heaven be open and goeth forth with the apprehended power into the Kingdome as a sprout for the me maketh the Lips be open and letteth the sprout of the Will goe forth and lets it grow softly by degrees The Third Petition Dein willen geschehe wie im Himmel also auch auff Erden Thy will be done as in Heaven so also on Earth 52. Dein heere the soule doth with its will as in the first and second Petition it casteth it selfe into Gods will 53. Wil is its desire to will the same with the Holy Ghost len with this syllable it taketh in the Spirit with the Will into the Centre as into the Heart and willeth that its will in the Holy Ghost should k Or boyle up flow up in the Heart 54. Ge with this syllable it goeth into the will sche with this syllable it worketh the work of God for there it doth what the Counsell of the Father is what the Heart of God will as the soule of Christ suffered it selfe to be hanged on the Crosse and as wee in misery bow downe under the Crosse he in this syllable it taketh patiently what God worketh it l Yeeldeth or submitteth boweth it selfe as a childe 55. Wie there it goeth againe into the voyce of the high Majesty Im is the Heart of God out of which the Spirit goeth forth in which will it would be Him is m See in the first Petition againe the Creating of the Creatures mel is the soule that is it willeth to act in the will of God like the Angells who doe that which Gods will accepteth 56. Al there it comprehendeth that will and driveth it on with the syllable so out of its Centre into this world into the outward Principle Auch there it affordeth all whatsoever it hath in it selfe out into the outward out from it selfe into this world 57. Auff With this syllable it apprehendeth the same againe and desireth that its substance should not be dissipated for it onely letteth the will of the substance goe forth through the closed Lips to the Teeth and desireth that the forme of the will should remaine as a figured substance Eternally 58. Er with this syllable it bringeth its substance into the Spirit of this world upon the Earth and there the Will shall work n Or Miracles wonders as in the Kingdome of the Angells in the Power of God the will must manifest the hidden Secrets of God den with this syllable it sheweth that they must not be done in the fire of the Anger in which the Devill dwelleth for this syllable doth not break up the Centre they should be done in meeke Love and yet be taken out of the Er The soule shall mightily rule in all hidden secrets but it must not let in the Devill 59. Heere our want is very much the Heavy Fall presseth us hard O there is very much heerein hidden which would be too long to describe For the Will of God should be done and not the Will of the flesh and of the Devill o Note And therefore it is that wee are so doubtfull in Prayer because the poore soule runneth on in the will of the Flesh and of the Devill If it did live in Innocency wee should have this skill perfect and there would be no doubting in our Prayers but an acting and accomplishment of them This the Apostles of Christ wanted when they asked why they could not cast out the dumb Devill wee doe rightly swimme heere in misery which the Spirit of the Wonders sheweth us The Fourth Petition Gieb uns unser taglich Brodt heute Give us our Daily Bread to Day 60. Gieb there the will sticketh in the Heart and presseth outwards and the Mouth catcheth it that is the soule would be fed what the Word giveth forth that the soule taketh for that belongeth to it it will have that 61. Vns with this syllable the soule desireth food for all its fellow Members viz. for all soules as if they were but one Tree with many Branches whereof every branch must have sap and vertue from the stock and so it desireth to have this in common out of the vertue of God for the Life of all soules for it attracteth that with all its desire to it and in all others as a loving brother it willeth to have it in common and not alone to it selfe in Covetousnesse as the Devill did 62. Vn with this syllable the will of the soule goeth into the Eternall Wisdome wherein before the Creation in the seede it was discerned in the Eternall Will ser with this syllable it taketh the Originall of Nature in the Will where one forme in the Originall generateth filleth and preserveth the other and that is the Band of the soule whereby it Eternally liveth and subsisteth and that the will or the soule desireth else it would be dissolved For a Spirit desireth no more then to retaine its Band and to fill it with vertue that it may flow forth 63. And heere lyeth the Key of the Greatest hidden Secret of the Beeing of all Beeings Beloved Doctor if you were Learned you would seeke heere and if you understand nothing heere nor will to understand then you are not learned but are onely tellers of stories which the simple if he did use himselfe to it would
back and is afraid of God The Devill alwayes presenteth God as a severe Judge 5. Thus the poore soule keepeth back and entreth into the Spirit of this world and seeketh a livelihood and maintenance it thinketh God lets things goe as they will and that things prosper with those that build upon and trust in themselves For when the soule thus sticketh in Reason without God it supposeth that it must use carking and caring to bring it to passe it thinketh there is no other way it must be done thus the Labour of the hands or else cunning and suttlety must doe it from whence so many d Strong Delusions potent Evills doe arise 6. Deare Children be rightly informed The outward Earthly life is fallen home to the Spirit of this world the Belly needeth Earthly food and the Body Earthly Cloathing and a e Tent or Tabernacle house to dwell in after these things the outward Spirit must endeavour it should labour and travaile for in the sweat of thy face shalt thou Earthly Man eate thy Bread till thou returne to Earth from whence thou wert taken saith God in Moses 7. For the Body was taken from the Matrix of the Earth and hath Imagined or put its Minde into the Earth and the Earth hath captivated that againe so that it hath eaten Earthly fruit and so is turned to Earth from whence it was taken 8. For God tooke it from the Earth that is he tooke a Mesch a Masse or Concretion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Red Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Adamah from the Fires-Centre and from the Waters-Centre viz. from both the Mothers of Nature and breathed into it the breath from without by the Spirit of the great World and the soule from within out of the second Principle into the Heart 9. The soule doth not dwell quite in the outward onely it is captivated with the outward its will is entered into the outward and there is g Or big bellied impregnated with the outward Dominion and so the outward Dominion is come into the soule 10. And that was it which God did forbid to Man that he should not lust after Earthly fruit power and vertue neither was there any necessity that drave him to it for he was in Paradise and had Paradisicall food without need and Death And as God dwelleth in the Earth and yet the Earth knoweth him not and apprehendeth him not so also Man he could have dwelt in the Matrix of the Earth and yet have been with the soule in God and the will of the soule had brought divine food to the soule but now being turned away the soule eateth of the Centre of Nature and the outward Spirit eateth of the Earth but if the soule turne and goe with its will into the Love of God then it eateth of Gods Word and the outward body eateth of the Blessing of God 11. For when the soule is blessed then God blesseth the Body also for the soule carrieth an heavenly Body in the Old Adamicall one And so his meate and drink is blessed and all that the whole Man doth and hath he obtaineth a wonderfull blessing which his reason cannot apprehend he must labour and trade for therefore he is created into the outward world that he should manifest Gods wonders with his skill and h Or Handicraft and businesse Trading 12. All Trades Businesses and Conditions are Gods Ordinance Every one worketh the Wonders of God And so now if the soule stand in the hand of God in his Love then the body is in Gods works of Wonder and God hath no displeasure at its businesse or i Or Matters Doings whatsoever it doth whereby it getteth its food and living 13. The outward Life consisteth in Three parts one is the Dominion of the Starres the second is the one Element divided into foure parts as into the foure formes of Fire Aire Water and Earth the third is the Dominion of God for the Spirit of God moveth upon the Water upon the k Or surface of the water Capsula upon the Matrix What Man soever doth put his trust in God and doth not wholly set his heart upon his Reason hath the Spirit of God for a Creatour which Spirit of God hath the Verbum Fiat and Createth continually it blesseth him in body and soule in the house and in the field in the work of his hands his businesse and trading whatsoever he doth the Spirit of God is continually in it and createth or effecteth it 14. How should it be otherwise the soule hath the Body of the Spirit of God how can the Spirit of God then forsake the outward Body which must open its Wonders 15. Man doth well enough in every thing that is not false or wicked and if it be not contrary to God and the Love of Mankinde if one did onely cast stones into the Sea if his brother be pleased with it and that he get his living by it then he is as acceptable to God as a Preacher in a Pulpit for what careth God for the l Opus Operatum Labour he hath not any need of that 16. Man hath free m Choice or Liberty will he may recreate himselfe upon Earth in what work he will let him doe whatsoever he will it all standeth in the Wonders of God A Swineheard is as acceptable to God as a Doctor if he be honest and trusteth onely in Gods will the simple is as profitable to him as the wise for with the wise he Ruleth and Governeth and with the simple he buildeth and tilleth the Ground they are all his Labourers in his works of Wonder 17. Every one hath an Imployment or Calling wherein he spendeth his Time all are alike to him Onely the Spirit of this world hath its n Height Exaltation or highest degree or measure Pitch which it distributeth in its Might as the Spirit of God doth in Heaven there are great distinctions and degrees there also as the spirit or soule is indued with divine power and vertue so accordingly is its degree of o Highnesse or degree Exaltation in Heaven also its Beauty and Clarity or Glory but all in one Love 18. Every Angell and soule hath Joy in anothers Power and Beauty as the flowers of the Earth doe not grutch at one another though one be more beautifull and fuller of vertue then another but they stand kindly one by another and enjoy one anothers vertue and as a Physitian puts many sorts of hearbs together and every one of them affordeth its vertue and all benefit the sick so wee all please God if wee give up our selves into his will wee stand all in his field 19. And as the Thornes and Thistles grow out of the Earth and choake and spoyle many a good hearb or flower so also doth the wicked who trusteth not in God but buildeth upon himselfe and thinketh with himselfe
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
Fire and that in the Spirit of Meeknesse and could of himselfe have brought forth after a heavenly manner without dividing or rending of himselfe if he had stood out the Tryall and then one Man had been generated from another after that manner as Adam in his Virgin-like manner was Man and the Image of God 16. For that which is out of the Eternall hath also an Eternall manner of Generating its substance must goe wholly out of the Eternall else it subsisteth not in Eternity But having no Tongue to m Or to Expresse bring to Light how one is in Death when he is Dead though indeed wee understand it therefore wee must shew it in similitudes 17. A Dead Man hath no breath neither hath he any fire in his body the Body hath no feeling for it breaketh or corrupteth altogether its Essences goe into the Earth its Elementary Spirit viz. the Aire goeth into the Aire and vanisheth in a vapour the water and bloud is received by the water and Earth and then there remaineth nothing of the outward Man he is quite gone for he hath beginning and End all his Essences are gone 18. Understand us after this manner as the Image stood in a forme from Eternity and yet it had no certain forme but was a Wonder like one that Dreameth of a sight or Image and so it hath been foreseene in the Wisdome of God with all wonders 19. Also observe this when God the Father once moved himselfe to the Creation then he awakened in the Image Essences which stood hidden in the Centre of Nature and these Essences art out of the Eternall Liberty they should worke their wonders in or according to the will of God they should frame no other will for that which they should doe and open should stand Eternally for it was out of the Eternall and should worke in the fragile or corruptible and bring its similitudes into the Wonders 20. For the fragile or corruptible hath in the inward an Eternall Mother and seeing now that the Eternall Image hath let the Corruptible into its will therefore hath the Roote of the Corruptible which is also Eternall wrought in the Image and put its Wonders therein * â— Note which continue now standing Eternally as a figure seeing they are generated out of the Eternall and so they stand in the Will in the Desire of the soule when it is departed from the Body 21. And though it happen that the Will in the time of this Life viz. in the time of the Body doe goe forth out of falshood and wickednesse yet the Will purpose and n The representation of the Thought intention remaineth as a figure which followeth the will as a shaddow for it is generated out of the Eternall the soule in its Eternall Essences hath made that for the soule worketh by its will in the Centre and the Starry Spirit worketh in the Body in the flesh and bloud and hangeth on to the soule and maketh the soule to long and lust that it also may doe as the Starry Spirit doth 22. o Note And so now what the soule doth it doth in its Principle in the Eternall and all that followeth the soule in the deceasing of the Body onely in the time of the Body it hath ability to draw its will out from it and when the will is renewed then also the p Or subject matter substance which the will hath made in the Centre is renewed and though it had been Evill yet it becometh Good and so standeth in the Centre to the manifestation of God 's works of Wonder 23. Thus also wee give you to consider how the Condition of the wicked soule is which thus in Covetousnesse haughtinesse in Tyranny and meere falshood and wickednesse departeth from the Body when all that sticketh still in the will of the soule unconverted from it in those very works the soule must Eternally q Or swelter swimme for that is its substance which it hath heere made to it selfe neither doth it desire any other And though it offer to hate it and seeke in the Centre for abstinence to avoyde it yet it awakeneth but the fire-Roote thereby which kindleth and increaseth this substance for the Meeknesse viz. the Water of Eternall Life is not in its will whereby it might quench the fire and turne it selfe from the Evill into the will of God and though it seeke for that yet there is no finding of it 24. Then cometh sorrow and lamentation upon it and kindleth the Evill substance many hundred times more so that the soule desireth to cast it selfe downe headlong and yet falleth continually deeper into the Centre of the Abysse 25. It is with that soule as with one that Dreameth that he is in great torment and Anguish and seeketh help every where and yet cannot finde it and so in the End despaireth and giveth himselfe over to the Driver or Tormentor when he seeth no remedy to doe what he will with him And this the poore soule falleth into the Devills Armes and neither dare nor can goe any further but what he doth that it must doe also 26. It must be Gods Enemy and in high-mindednesse in its falshood and wickednesse which it committed heere flie out in the Fire above the Princely Thrones of Angels and that is its recreation in its foolish sport and being it hath constantly heere on Earth in the Body made it selfe a foole there also it remaineth to be a foole and a Juggler 27. For Every Damned soule goeth forth in its heere practised false wicked Matters in the Anger of God as a Stout Proud Devill that which it hath heere acted that it doth there also for that very Matter of Folly is its r Note heere the Treasure of the soule Treasure and therein is its Will also and its Heart as Christ saith 28. But those soules which at the End narrowly escape the Devill and but then first enter into the will of God when the Body is deceasing they are as one that is escaped from a fight for they are quite Naked and have little of the Body of the Heavenly Substantiality and they are very humble and love to lye downe in Rest and so in the Stillnesse waite for the Last Judgement hoping with the Clarification Transfiguration or Renovation of the Heavens to have Joy with all the soules and although they have Joy with them yet they see their substance under them and are very humble in the Majesty for their dwelling and delight is onely Paradise viz. in the one Element but not Majesty for the Clarification or Glory is different all according as the holinesse and Love is 29. But the Zealous soules in the Wonders of God which heere under the Crosse wrought the Wonders of God in Obedience to his will which are mighty in the Power of God which have put on the Body of God that is Christs Body and walked therein in Righteousnesse and Truth all
they gather it into their Barnes 54. Therefore let every soule try and examine it selfe and consider what kinde of fruit it is it is good converting while wee are heere in this Life and to prune off the Evill Branch and to send forth a better from its roote but when the Great Reaper cometh he cutteth off all one and other and then the weeds and evill branches are bound in Bundles and cast into the fire but the good hearbs are set upon Gods Table 55. Wee have very faithfully opened this according to our Gifts and whosoever is hungry let them eate and whosoever thirsteth let them drinke they may have it without money that our Joy in God may be full and that wee also may have to eate in the m The world to come other world Hallelujah Amen The End of the Booke of the Threefold Life An Alphabeticall Table of the Materiall Contents of the severall Verses of this Booke of the Threefold Life of Man Abysse Chap. 5. WHerein the Abysse of the Anger of God consisteth Verse 109 Chap. 5. Admonition to the Seekers that suppose the Abysse where the Devills dwell to be a farre off Verse 111 Chap. 5. The Abysse upon which the Foure Elements stand is the Anger of God and the Habitation of the Devill Verse 141 Chap. 6. The Abysse of Hell is in this world Verse 67 Chap. 9. How the Abysse mixeth its wonders among the wonders of God Verse 11 Chap. 14. Whence the Great Covetousnesse which is the first Roote of the Abysse ariseth which affordeth nothing to any willingly Verse 32 Chap. 14. Of the Enviousnesse in the Word of the soule the second roote of the Abysse from whence lyars and slanderers arise the Authour lamenteth the Great Misery Verse 33 Chap. 14. The Third Roote of the Abysse which is the seate of the Devill viz. the Anguish of the wonderfull working of the Devill in this property Verse 34 Chap. 14. The working of the Devill in the Fourth Roote or forme of the Abysse viz. the Flash the springing up of the Light in the understanding Verse 35 Adam Chap. 5. How Adam was in Paradise before his sleepe Verse 135 Chap. 5. How Adam is become Beastiall and Earthly Verse 136 Chap. 5. Out of what Adam is Created Verse 137 Chap. 5. How Adam would be like God and how Eve was mis-led Verse 138 Chap. 5. How Adam was Created in the beginning Verse 144 Chap. 5. How Adam should have remained for ever Verse 145 Chap. 6. Out of what it was that God spake to Adam Verse 1 Chap. 6. A Lamentation that Adam and his Generation hath not continued to be children of God in Paradise Verse 14 Chap. 6. How the perished soule of Adam was againe set in the Eternall Humanity Verse 85 Chap. 6. The Fall of Adam is likened to the quenching of Iron Verse 90 Chap. 6. The Deity was not Extinguished in the Fall of Adam the Condition of Adam if his will had continued in God Verse 91 Chap. 6. How Adam was captivated by the world by Death by the Devill and Hell Verse 92 Chap. 6. What the Fall of Adam was Verse 93 Chap. 6. How the poore soule of Adam was ashamed and what his cloathing was before the Fall Verse 94 Chap. 7. From Adam to Christ the Tree of Pearle grew hidden under the vayle of Moses Verse 12 Chap. 7. The Power and Condition of Adam before his Fall Verse 26 27 Chap. 7. The will of Adam before his Fall was in God and God in him and He in Paradise Verse 28 Chap. 7. Why the Commandement not to Eate of the Forbidden fruit came also how long Adam was in Paradise before he fell asleepe Verse 29 Chap. 7. How Adam in his sleepe became Male or Man and so Eve was formed into a Woman Verse 30 Chap. 7. The miserable condition of Adam after the Fall and of ours also Verse 31 Chap. 7. How wee are shut up in the Anger with Adam Verse 43 Chap. 8. Adam was in Paradise in the Divine Body and now he is between Heaven and Hell Verse 9 Chap. 11. Reason should open both Eyes The Creation of Adam Explained also the Cause why God did not at first create Adam an Angel Verse 11 Chap. 12. A speech to all that are proceeded from Adam Verse 12 Chap. 18. How Adam was before his Eve Verse 15 Aire Chap. 7. Of the Instability and wrestling of the Aire Verse 76 Chap. 7. Of the Spirit of the Aire in the Creatures and its transitorinesse Verse 78 Allmighty All All things Allmightinesse Chap. 3. Men should search their own Property All is full of God Verse 33 Chap. 3. Men must be scorned also how All may be found that is desired Verse 36 Chap. 4. All consisteth in the Will the Will carrieth and leadeth us Verse 6 Chap. 4. The Essence of All Essences is a continuall hunger and satiating Also how All changeth and yet remaineth still Verse 7 Chap. 4. Whence All that is come to be hath proceeded also where Time began Verse 25 Chap. 9. How All is become substantiall Verse 45 Chap. 15. All shall be tryed in the Fire Verse 13 Chap. 5. Why All things are come to a coporeall substance Verse 123 Chap. 17. God hath given All to us Verse 23 Chap. 10. How in the will of God wee are able to doe All things Verse 32 Chap. 2. How God is Allmighty Verse 26 Chap. 4. Nature consisteth of Endlesse Formes no number is found in the Allmightinesse Verse 9 Amen Chap. 16. How in the Amen is understood the seeking of the Eternall Nature Verse 95 Chap. 16. How the whole Alphabet proceedeth out of â—he A Also of the syllable men If God were not become Man wee could not attaine him Verse 96 Angells Chap. 14. How the Angells often assist the vertuous in necessity Verse 58 Chap. 14. How the Angells often deliver Christians Verse 57 Chap. 14. What the Condition of the Holy Angells is Verse 61 Chap. 14. What condition they are of that want the Assistance and society of Angells Verse 62. Chap. 14. The Angells accept of no honour nor worship from us Verse 63 Chap. 14. The Angells strive with the Devills about the soule of Man Verse 67 Anger Chap. 3. The Anger of God is not a thing without God neither is it the meere Deity Verse 19 Anguish Chap. 2. What the Desire of the Anguish is Verse 30 Chap. 3. That which maketh Anguish in the dark Centre maketh Joy in the Light Verse 15 Antichrist Antichristian Chap. 6. The Spirit which hath Blinded us in the Antichrist Verse 11 Chap. 6. How Antichrist rideth over Heaven Earth and God Verse 13 Chap. 11. Heere the proud covetous Antichrist is told where its poore soule shall remaine Verse 48 Chap. 11. Of the very Antichrist his Mysticallnesse every Man carrieth him in his heart Verse 52 Chap. 11. The Antichrist hurteth not the Ignorant God will manifest him and he shall loose his sting in the
Chap. 10. The most Inward Tincture is the Ninth Number the Tenth Number is the Eternall Fire of God with a wonderfull description of it Verse 28 Chap. 11. What Fire that is which will melt away the Stones and Earth Verse 16 Chap. 11. How all must passe through the Fire and the floare be purged Verse 28 Chap. 14. How the soule must passe through the Fire viz. the Eighth Forme or the Law of Moses Flash Verse 52 Chap. 2. The Flash is free from Nature Verse 25 Chap. 2. The Flash is the Third Forme Verse 28 Flesh Chap. 11. Wee are all one Flesh soule and spirit Verse 69 Chap. 11. How the Flesh that in Adam became Earth became Heaven againe Verse 71 Chap. 11. How Christs soule and Flesh is our soule and Flesh also how wee live in Christ Verse 72 Forme Formes Chap. 2. Harsh soure tart sterne fierce attraction is the first Forme Verse 32 Chap. 2. Bitter Sting is the second Forme Verse 33 Chap. 2. The Flash of Liberty is the Third Forme Verse 34 Chap. 2. What maketh the Third Forme in Nature Verse 35 Chap. 2. What is called the Fourth Forme in Nature Verse 36 Chap. 2. How the Fift Forme riseth up Verse 73 Chap. 2. How the Fift Forme is the true Originall of Life Verse 74. Chap. 3. How the Sixt Forme in Nature is Generated Verse 13 Chap. 3. Of the Seaventh Forme of the Eternall Nature Verse 29 Chap. 1. The Two first Formes soure and bitter are the originall of every thing and the Eternall will is the Mother of them Verse 28 Chap. 2. How the two first Formes hold the Centre Verse 20 Chap. 2. How the two Formes without the other are in Great Anguish Verse 21 Chap. 2. Further of the working of the foure Formes Verse 47 Chap. 2. The Authour will shew the Three other heavenly Foâ—mes that are generated out of the first foure Formes Verse 65. Chap. 5. A Mention of the seaven Formes Verse 15 Chap. 14. A Mention of the foure Formes that conteine the Originall of Nature Verse 31 Forsaken Chap. 17. He that letteth goe what will not willingly stay will not be Forsaken of God Verse 28 Fruit. Chap. 18. Man is a Roote in the feild of God what Fruit belongeth to Gods Table and what to the wrathfull Mother Verse 52 Chap. 18. As a Fruit Groweth so it tasteth Verse 53 Furious Chap. 18. How can one Furious person appease another furious person Verse 45 Garden Chap. 11. How wee walke under the Figtree in the Garden of Roses Verse 113 Generator Genetrix Chap. 2. Wherefore the Generator of the Word is called Father Verse 88 Chap. 1. The Genetrix is a Darknesse the Birth of the Eternall Beeing Verse 35 Chap. 2. The Ground of the Genetrix and Circle of Life Verse 1 Chap. 2. How all is generated out of the Genetrix Of the Eternall Word and of the Name God Verse 6 Chap. 4. Of the Properties in the Genetrix or the Eternall Mother Verse 35 Chap. 11. Mention concerning the Beeing of All Beeings Of the Genetrix and of the Three Kingdomes Verse 1 Chap. 13. How the Mother the Genetrix desireth to Generate a young Sonne in her Old Age. Verse 53 Chap. 16. How the Genetrix of the Anger of God and the Genetrix of the outward Nature are working in this outward Life Verse 90 Gifts Chap. 12. How one soule shall rejoyce over the Gifts of another Verse 3 God Chap. 1. None can know God rightly without the Spirit of God Verse 46 Chap. 1. A warning not to seeke God onely above the Starres Verse 47 Chap. 2. How God is a Consuming Fire Verse 58 Chap. 2. How Men shall speake rightly of God Verse 68 Chap. 3. God is without Beginning his Word hath an Eternall bottomlesse Beginning and is rightly called a Person Verse 2 Chap. 3. The Authour telleth the Minde of the Reader that he meaneth not two but one God Verse 16 Chap. 5. Wee must Lodge in Heaven with God or in Hell with the Devills Verse 27 Chap. 5. A direction how to finde and see God Verse 31 Chap. 5. How wee are not able to know any thing of God Verse 51 Chap. 5. How God is manifested in a Creaturely Forme by the Angelicall world Verse 60 Chap. 5. The A. B. C. Schollers reach the Deepe of God their speech is various Verse 73 Chap. 5. What is truly called lifting ones selfe above God Verse 76 Chap. 5. Why wee cannot see the Kingdome of God Verse 119 Chap. 6. By what wee may know that wee are the Children of God Verse 3 Chap. 6. Wee are Gods in God also why a Beast cannot speake Verse 4 Chap. 6. How God is found of them that sought him not Verse 24 Chap. 6. How God is in us and wee without God and how wee enter into God Verse 31 Chap. 6. Nothing is from Eternity and in Eternity but God Verse 45 Chap. 6. Why God becâ—â—e Man Without the New Birth all is lost Verse 61 Chap. 7. What is the right meanes to see the Kingdome of God Verse 4 Chap. 7. God moveth himselfe no more but Thrice Verse 19 Chap. 7. The first second and Third Moving of God Verse 20. 21. 22 Chap. 8. God and all heavenly properties are but one Body Verse 4 Governe Government Chap. 18. The Spirit of God and not the Old Man should Governe there is a twofold seeking in the soule also of the true Life of the soule Verse 48 Chap. 4. What Government there was before the Time of the Angelicall world Verse 56 Chap. 4. The Spirits are incomprehensible to us The Authour will shew us the Government of Heaven further and then the Government of Man Verse 57 Chap. 13. A wonderfull discourse concerning the Rise and Fall of a Kingdome Government Dominion or Religion Verse 47 Chap. 17. All in this world is but meere Foppery Also of the Government of the Potentates and the Government of such as feare God Verse 20 Heart Chap. 4. The Eternall Essence desireth a Number or Limitt The Heart of God is the End of Nature Verse 10 Chap. 4. What is necessary to the Attaining of the Heart of God Verse 47 Chap. 4. The Principle of the Heart of God changeth not Verse 49 Chap. 5. Wherefore the Word is the Heart of God Verse 36 Chap. 5. Why the Body must passe away and the soule not and why the Heart God must become Man Verse 139 Chap. 6. The Forme of the Heart of God described by the smilitude of a Rain-Bow Verse 68 Chap. 7. If the Heart of God had not become Man the Image of the Number Three or the Eternall Virgin had not been knowne to the Angells Verse 24 Chap. 9. How the Heart is in Anxiety Verse 90 Heathen Chap. 6. A False Christian is without God as well as a wicked Heathen Verse 20 Chap. 11. Gods wilt standeth Open to all Men also how an Heathen may be saved Verse 80 Heaven Heavens Chap. 4. Wherein
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
of Nature wherein the five Senses are to be found God maketh the Genetrix Verse 1 Chap. 3. How the sourenesse sharpeneth it selfe in the Love Verse 14. Chap. 12. A cleere Invitation to Love and Concord Verse 10 Chap. 12. Wherewith wee are well-pleasing to the Most High by seeking every one with our Love Much knowledge is not profitable Verse 36 Lucifer Chap. 4. Of the heavy Fall of Lucifer Verse 33 Chap. 4. The Minde asketh what moved Lucifer to Fall Verse 34 Chap. 4. Whence the superiour Principall Dominion cometh In the Matrix the purpose and Imagination of Lucifer is to be understood Verse 38 Chap. 4. The cause of the Pride of Lucifer and his Angells Verse 40 Chap. 4. Lucifer was created in the fourth Forme of the Matrix where Love and Anger stand opposite Verse 41 Chap. 4. The Desire of Love is generated in Humility which was not in Lucifer Verse 44. Chap. 4. The Minde is warned of that whereby Lucifer became a Devil Verse 61 Chap. 5. Why Lucifer with his whole Dominion is Fallen Verse 61. Chap. 8. The Fall of Lucifer is compared to the Cold Fire that maketh Ice Verse 42 Chap. 8. Lucifer being a Throne Prince had Free-will like us Men. Verse 43 Chap. 8. What was Lucifers Fall and what was not his Fall Verse 44 Chap. 9. Of the Creation Also how Lucifer lost his supposed Kingdome Verse 50 Chap. 10. Lucifer would be Creator in the Tenth Number he sought the Eternall Originall Fire which is now his Hell Verse 30 Chap. 12. Wee wrestle for the Crowne which Lucifer once had Verse 46 Luna Chap. 10. How Luna shineth not of it selfe but from Sol. Verse 7 Lust Chap. 9. Out of what the provocation or Lust to copulate in all kindes ariseth Verse 43 Chap. 15. The second lesson Youth learne is the Beastiall Lust Verse 8 Lye Chap. 11. They that goe into a Lye goe out from Christ into the Devill Verse 104 Magistrate Chap. 12. Of the Office of the Magistrate Advice to Subjects Verse 37 Chap. 13. The Office of Princes but not Babells Tricks are founded in Nature Babell maketh the Magistrate blindfold The Princes are the True Head of the Church Verse 7 Chap. 18. All hunt for the Belly both the Shepheard and the sheepe Magistrate and people so that there is very little of the Spirit of God amongst Men. Verse 36 Majesty Chap. 4. The Majesty hath Generated Nature Verse 88 Chap. 11. What the food of the Majesty is Verse 50 Maker Chap. 2. God and the Will have no Maker Verse 7 Man Men. Chap. 1. Man belongeth not to the outward World Verse 1 Chap. 1. Man hath a Threefold Life Verse 2 Chap. 1. How Man may know God and rightly speake of him Verse 45 Chap. 4. The Three Principles stand open in no Creature but in Man Verse 58 Chap. 4. How God in Love and Anger hath manifested himselfe in Man and how the Omnipotence of Man was barred up through Adam Verse 76 Chap. 5. According to the outward Man wee are strangers in our Mothers House and therefore understand not the Mother Tongue Verse 24 Chap. 5. How Man is drawne by two and is in this world as a Ballance Verse 30 Chap. 5. When the foure Elements in Man breake then the soule is either in Paradise or in the Abysse Verse 126 Chap. 6. Wee wholly sleepe in the outward Man Verse 37 Chap. 6. When it is that Man seeth with his owne Eyes Verse 39 Chap. 6. Man cannot carry the Eternity up and downe much lesse the Deity what that is that maketh Locality and why God is A. and O. Verse 44 Chap. 6. All whatsoever can be named is in Man Verse 47 Chap. 6. The whole Man consisteth of Three Principles and how that can be Verse 48 49 Chap. 6. How Man was constituted of Three Principles and which they are Verse 55 Chap. 6. How Man standeth between the Kingdome of God and the Kingdome of Hell and is the servant of that he yeeldeth to Verse 56 Chap. 6. The Fall of Man toucheth not God How the number Three dwelleth in the Anger Verse 57 Chap. 6. How Mankinde is without beginning Verse 74 Chap. 6. How the Eternall Flesh is hidden in the Earthly Man which must perish Verse 97 Chap. 7. The soule must not set the Garland of Pearles upon the old Man Verse 10 Chap. 7. How children are begotten in two Kingdomes also of the strife about Man Verse 33 Chap. 8. A description of Man before the Fall in the Fall in the Regeneration and after this Life Verse 7 Chap. 9. Hell in the Anger the spirit of this world and the Kingdome of God All Three strive about Man Verse 17 Chap. 9. The Desire of Man standeth in Three things or Dominions Verse 18 Chap. 9. How Man followeth all Three Desires Verse 23 Chap. 9. The Gate of the Deepe ground of Man was barred up by Adam and opened to the Authour Verse 39 Chap. 9. What wee must doe to know what Man is Verse 40 Chap. 9. Heere the Author beginneth to handle the Image of Man how Man cometh to be or is Incarnate Verse 42 Chap. 10. How Man seeth in two Kingdomes with a twofold Eye the inward will should be Lord what Man must doe to be like God and to finde all things Verse 10 Chap. 11. How God created Man to his Image and out of what he is created Verse 10 Chap. 11. Mans ability before the Fall and his Condition Verse 19 Chap. 11. Why God Created Man in a seaventh Day by himselfe and not that Day that the Beasts were created also why he created but one Man 20 Note that according to our Authours setting it downe the 23 verfe of the first Chapter of Genesis is put after the 24 and 25 verse and that not without Ground and so the Conclusion of the fift Day and God saw that it was good followeth then upon the End of the 25 verse Chap. 11. How the Man soweth soule and the Woman spirit How Adam saved Eve and Eve Adam Verse 24 Chap. 11. Of the Devills practice in Mans carelesnesse and evill constellations Verse 37 Chap. 18. How Heaven and Earth and all things lye in Man also of the true Heaven Verse 33 Chap. 7. What concerneth us Men most of all Verse 1 Chap. 9. Men can better remember the slanders then that which concerneth the soule Verse 27 Mary Chap. 6. The Errour of the Auntient that sppuosed Mary was one come from Heaven and not of Earthly Parents Verse 76 Chap. 6. Of the Blessing of Mary and how God and Man became one Verse 77 Chap. 6. How the Word became Man in Mary Verse 79 Meeknesse Chap. 4. Of the two Centres the one thirsting after Meeknesse the other after fiercenesse The Meeknesse is generated out of the fiercenesse Verse 67 Chap. 5. How the fiercenesse is changed into Meeknesse Verse 21 Chap. 7. How the Meeknesse of God holdeth the Anger Captive Verse 68 Mercy
the Centre of the Sonne Verse 53 Chap. 5. What the Corporeity of the Divine Nature is also how the seaven Thunders shall be opened one after another Verse 12 Time Chap. 4. How the wheele of the Eternall Essences moved before the Time of the Fiat also of the Beginning of Time Verse 32 Chap. 15. The Mother of Nature complaineth or her children and the Time shall be shortned Verse 2 Chap. 15. Admonition that the Present Day is the Time of bettering Verse 25 Tincture Tinctures Chap. 4. That there is another Will borne that attaineth the Liberty in the Fire and is called the Tincture Verse 17 Chap. 4. The second Will or the Tincture is the Lustre in the Darknesse and the Ornament of the Essences and blossome of Life Verse 18 Chap. 4. Why the Power of the Tincture is hidden from the Alchimists Verse 23 Chap. 4. The Tincture is the Light of the Earth The Sunne is the Life of the whole wheele Verse 27 Chap. 4. The Tincture of the kinde Joy shone also out of the fallen Angells Verse 39 Chap. 4. The Tincture in the Will of the Devill is become false they would domineere over the Sonne of God Verse 43 Chap. 8. How the Tincture is a Creature and wrestleth with the Fire Verse 56 Chap. 8. How the Lustre is still and the Tincture moveable and living and the deepest Ground of Heaven Verse 57 Chap. 9. Wherein the Noble Tincture consisteth how every Life standeth in the hand of God How the Spirâ—t were in Hell fire Verse 52 Chap. 9. Of the separation of the two Tinctures of the Fire-Life and the Aire-Life Verse 53 Chap. 13. How without the Verbum Domini both the Tinctures had remained captivated by the Devill in the Anger of God and in the Spirit of this World Verse 35 Tongue Chap. 5. What the Tongue signifieth or denoteth Verse 107 Trade Chap. 17. Every Trade and buisinesse is in the Ordinance of God Verse 12 Treasure Chap. 17. What Treasure the vertuous gather and what Treasure the covetous gather Verse 27 Tree Trees Chap. 7. Out of what the Tree of Good and Evill in Paradise grew Verse 47 Chap. 13. A speech to the Great and wide Tree the Generation of Adam Verse 52 Chap. 14. How the small Graine of Mustard seede becometh a Great Tree Verse 44 Chap. 17. Why God did forbid Man to eate of the Tree also of his state before and after the Fall Verse 10 Chap. 9. How the Paradisicall formes were knowne on the Trees All our fruits are Good and Evill Verse 14 Chap. 9. Our fruits upon the Trees grow not of themselves Verse 15 Triall Chap. 14. The Authour cannot write nor expresse what Joy the soule hath after it hath passed through the Triall Verse 54 Trinity Chap. 3. What the Number Three or Trinity is Verse 12 Chap. 5. How that which is spoken forth is an Image of the Holy Trinity Verse 41 Chap. 5. Where the Number Three or Trinity dwelleth Verse 57 Chap. 5. The Spirit of the soule but not the Light of the Eyes comprehendeth the Trinity Verse 58 Chap. 5. There is nothing Perfect but the Number-Three or Trinity Verse 59 Chap. 16. What the Trinity is from Eternity to Eternity Verse 104 Turba Chap. 13. How the Turba destroyeth the Multiplicity from whence it is that envy and falshood proceedeth Verse 49 Chap. 13. How the Turba exerciseth it selfe in the Anger also of the springing up of the blossome of Life Verse 60 Turk Turks Chap. 6. How a Turk attaineth God together with the children that are without understanding Verse 21 Chap. 6. The Turks say no. He that honoureth the Father honoureth the Sonne Verse 28 Chap. 11. The cause of the Turks Potency also how long their blindnesse shall continue Verse 92 Chap. 11. The Antichrist shall not devoure the Tree of the Turks with his Dragons Mouth or Tyrannous Policy also what it is the Antichrist shall be destroyed by Verse 93 Chap. 11. How the Turks are became a wilde Tree Verse 95 Vanity Chap. 15. Vanity and wantonnesse is the first lesson youths learne Verse 7 Vialls Chap. 5. In the Courts of Princes the Vialls of Anger are powred forth through the Instigation of the Hypocrites Verse 66 Virgin Chap. 6. How the Eternall Virgin came into substance Verse 80 Chap. 6. The Word is the understanding in the Eternall Virgin Verse 82 Chap. 6. Neither the Virgin nor the Flesh doe operate but the Spirit Verse 83 Chap. 11. Of the Eternall Virgin out of which the Matrix of the Earth became an Image Verse 12 Chap. 13. How our corrupted substance became Earthly and how God in the heavenly Virgin and also in the Earthly Virgin became Man Verse 19 Understand Chap. 3. They that are borne of God shall understand this Verse 37 Chap. 4. Advice to them that are able to understand this Text. Verse 59 Chap. 18. If an Asse should speake the word of God that soule which feareth God would understand it Verse 46 Universities Chap. 15. What our children learne at the Universities Verse 9 Chap. 15. How Students in the Universities are advanced to governe in Church and State and how they Rule then Verse 10 Chap. 16. The Person of Christ is a Mystery hidden from the Pride of the High Schooles or Universities Verse 29 Uppermost Chap. 9. How the uppermost desireth the nethermost and the nethermost the uppermost Verse 109 Warning Chap. 5. A Warning not to account these things Fictions Verse 147 Chap. 5. A Warning to goe out from Contention a reproofe to Babell Verse 149 Chap. 7. A Warning to him that is fallen to rise againe Verse 13 Chap. 8. Of Gods care in Warning of his children Verse 48 Chap. 11. A Warning to the children of God to goe out from the whore of seeming Holinesse Verse 51 Chap. 11. A warning not to run after disputation and contention Verse 86 Chap. 12. A warning to those that are heere advanced to Honour Verse 5 Chap. 12. A warning to the Rich to be Meeke and Gentle Verse 6 Chap. 12. A warning against the Devill who soweth weedes what the Doctrine of Moses and of Christ was Verse 15 Chap. 12. A warning to wrestle in Patience Verse 47 Chap. 13. The Authours warning will not be in vaine Verse 41 Chap. 13. A warning to those that say If our Teachers teach us not right let them looke to it also of the mis-use of the Baptisme and Supper Verse 42 Chap. 14. A warning concerning the way of appearing holinesse Verse 8 Chap. 14. How God warneth Man of his wrath Verse 69 Chap. 15. A warning concerning the Punishment that shall be over the face of the Earth Verse 16 Chap. 16. A fore warning of the Antichristian Wolfe borne of an Academy Verse 26 Chap. 16. A warning not to trust in the skill of the Letter but in the Spirit of God Verse 33 Chap. 18. A warning to Europe Asia and Africa concerning thg strong Bow that is bent advice to
Crosse and it is the Originall of the o By this Essence God himselfe is not meant but the powers that flow from him Essence of all Essences which Essence divideth it selfe into three beginnings as is mentioned before each of which hath its Essence and they are all in one another and have no more but one Spirit 339. And in the middle of the point is the Centre which is the cause of the Life and in the Centre is the Light of the Majesty out of which the Life proceedeth viz. the second Principle and out of it the Tree of the Eternall Life alwayes grew from Eternity and the twigs grew out of the Tree 340. These twigs are the spirits of Angels which indeed were not corporeall from Eternity but the Essences were in the Tree and their Image appeared in the Virgine of Wisdome from Eternity for they were a figure from Eternity in the Tincture not corporeall but onely Essentiall without corporality 341. And therefore this is the Greatest Wonder that the Eternity hath wrought that it hath p Or created or formed made the Eternall a Corporeall spirit which thing no Reason can comprehend nor no sense finde out and it is q Or not to be dived into by vs. unfadomable to us 342. For no Spirit can sound it selfe It seeth well its deep even into the Abysse but it comprehendeth not its r Former or moulder Maker it beholdeth him indeed and diveth into him even to the Abysse but it knoweth not its Å¿ Forming or fashioning Making this is onely hidden to it and nothing else 343. For a childe knoweth its Father and Mother well but it knoweth not how its Father made it it is also as * That is as perfectly a Man Quoad genus humanum highly graduated as its Father but it is hidden to it how it was in the seed and though it sound that yet it knoweth not the time and place for it was in the seed in the Wonders and in the Life a Spirit in the Wonders And here we are commanded to leave off diving any further and to be silent 344 For we are a Creature and should speake but so farre as belongeth to a Creature to know in the inward and outward in body and soule in God Angels Men and Devills also in Beasts Fowles Wormes in Plants and Grasse in Heaven and Hell all this wee are able to sound but not our owne Making 345. And yet we know and finde the first Fiat in Viz. our owne Making that though indeed we know not that which first moved God to create we know well the making of the Soule but how that which u Or stood was in its Essence from Eternity is become moveable we know no ground of that for it hath nothing that could awaken that and it hath an Eternall Will which is without beginning and unchangeable 346. But if we should say the Angels and soules have been from Eternity in the Spirit the propagation of the soule will not permit that as we see by experience Therefore this is onely Gods Mysterie and the creature should continue in humility and obedience under God and not soare higher for it is not God 347. God is a Spirit from Eternity without Ground and beginning but the Spirit of the soule and of Angels hath a beginning and are in Gods hand the Ternarie hath the x Or Fan. casting shovell which will purge the y Or threshing-floare floare 348. Wee must onely have patience and humility in Obedience here in this life or else our proceeding from God availeth Nothing the Devill was indeed an Angell but his Pride threw him into Darknesse let none climbe z We should not goe beyond Obedience Patience humility and Chastity and live according to our owne self-will and desire above the Crosse or if he doe he will fall into Hell to the Devill 349. God will have children neere him and not a Such as will domineere Lords He is Lord and none else we have received of his fulnesse wee are borne out of his Essences we are his true children not step-children out of a strange Glasse also not a similitude only but children the body is a similitude and the Spirit is a similitude of Gods Spirit but the b Or right true soule is a Childe borne out of God 350. c Rom. 8.16 Gods Spâ—rit witnesseth to our Spirits that we are the Children of God not in that manner which Babell d Imagineth or dreameth teacheth who would so willingly be God upon Earth but our soules are Children begotten of Gods seede our heavenly body which the heavenly soule e Or is cloathed with all weareth commeth out of the Divine Body and is hidden from the Devill and the Old Adam 351. Therefore my loving brother in the Divine body know this cleerely and it is our Answer to your first Question whence the soule proceedeth It proceedeth from God out of Eternity without Ground and number and endureth in its owne Eternity but the beginning to the moving of the Creature which is done in God that should be mentioned no further onely wee give you to understand thus much 353. That the Ternarie longed to have children like it selfe out of it selfe and so hath manifested it selfe in Angels and in the soule of Adam and is become an Image like a Tree which bringeth forth fruit and beareth a Twig out of it selfe for that is the due right of Eternity and nothing else beside 354. It is no strange Glasse but indeed one Glasse out of the other and one Essence out of the other and all seeke the beginning and it is all a Wonder 355. This is the Entrance and now we will answer the rest of the Questions but briefly for you see already in this description all your Questions f Answered But for your Longings sake and to satisfie the simple who have not our knowledge we will goe through with them The second Question What are the Essences Substance Nature and Propertie of the Soule 1. THe Essences of the soule come out of the Centre of Nature out of the Fire with all formes of Nature All the three Principles lye in the soule All that God hath and can doe and that God is in his g Or Trinity Threenesse Ternarie all this is in the Essences of the soule as the vertue of a Tree is in the twig that groweth out of it 2. The substance of the Soule is heavenly created out of the heavenly Divine Essentiality yet the will of it is free either to demerse 7. And in this twofold body which was created in the sixt Day in the sixt houre of the Day Note Or Kingly in the same houre in which Christ was hanged on the Crosse after the body was finished the a Royall soule was breathed in from within by the Holy Ghost into the heart in the Holy Man into its principle like an awakening
if it be faithfull if not then the Devill dwelleth in it to which of these it giveth it selfe either to Covetousnesse and haughtinesse or to love and humility to that it belongeth 15. But if it persevere in q Malice or abominations wickednesse and so loseth God then it loseth the Crosse and its Eye is a Hellish Eye and its Turba introduceth the Forme and i Modell of an horrible Beast into the Eye and into the Will and Spirit 16. Therefore Christ called the Pharisees Å¿ Mat. 23.33 Serpents and Generation of Vipers for so the figure of their Spirit in their Pride and covetous will appeared to him for they would be Lords of themselves and not the servants of God in Love and humility 17. And so the figure of Antichrist in Babell appeareth in the presence of God like a Dragon with seven Heads which are seven Spirits upon which its hypocriticall spirit rideth in the Image of Man in the Abysse t Viz. the Spirit It will be accounted an Angell and yet is a Monster of a true childe of God it beareth the Name but its heart is that Beast Apocalyps 12. It is desirous of God and also of the Devill therefore it is such a Monster as is like a Man and yet containeth the Devill in it 18. O childe of Man flie away the dore is open the Turba is come it will destroy this Image if you flie not you must goe with it there is no other u Medic ne or Counsell remedy or help but to seeke the true Image in Love or else there remaineth nothing but Tribulation and Death saith the Spirit of Wonders 19. And this is now our direct Answer to this Question That the soule in the first Principle according to the Originall hath the forme of an Eye and yet twofold like a Heart wherein there is a Crosse 20. And in the second Principle it is a Spirit and a whole Image as the outward Man is 21. And in the third Principle it is a Glasse of the whole world all whatsoever is contained in Heaven and Earth every property of every Creature lieth therein For that Glasse is like the firmament and Starres 22. This is such a Crowne as in which the x How long he shall live number of the End of the life of the outward Man is contained and all whatsoever fortune or misforune can happen outwardly from the Spirit of this world The sixt Question What is the Power and Ability of the Soule 1. WE know that whatsoever cometh out of the Abysse and is the ground of it selfe can in it selfe doe all things for it is its y Or subsisteth from it selfe owne Essence it maketh it selfe 2. But though the soule be a twig out of the Tree yet now it is z Or entred into the condition of a Creature become a creature and is its a Or sui Juris or a thing of it selfe owne it is an Image of the whole and a childe of the whole For when a childe is borne then the Mother and the childe are two they are two persons but so long as it is in the seed in the Mother so long the seed is the Mothers and the Mother governeth it 3. But when the Childe is borne then it hath its owne life in it selfe and hath the b Centrum Naturae Centre of Nature in its owne power It governeth not onely in it selfe but also without it selfe in all that which is seede 4. We meane thus Gods Spirit and the Spirit of the soule are two Persons each is free from the other and yet both stand in the first beginning each hath its owne will 5. Now it is but right that the Child should be obedient to his Father upon paine of losing the Fathers inheritance For the Holy Ghost is the c A work master or builder Maker of the Soule he created it and therefore the Spirit of the soule should be obedient to the Holy Ghost upon paine of losing the Inheritance of the Holy Ghost viz. the Deity 6. And though wee have much to say here yet it is very dangerous to say it in regard of the false Magia for when the false Spirit knoweth it it 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 belong 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 our 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 you 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 Naturally 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 Note the power of the Will that the earnest will which otherwise is called Faith can doe great things with the Spirit the will can change the Spirit it selfe into another forme as followeth The second Power of the Will of
although it hath Nature for it is Nature it selfe which doth awaken and hold the Wonders yet then it is with the Wonders in the Eternall Liberty seeing it hath taken in nothing of Matter therefore it is free 23. And Nature with its Wonders is a fiery sharpnesse and taketh hold of the Eternall Liberty and so maketh Majesty in the Liberty in the Wonders whence the Right Eye which is as it were dead here in this life becometh enlightned and doth f Or solace it selfe rejoyce with the left Eye for ever in the exceeding joyfull Majesty and seeth God with both Eyes eternally 24 This is one Gate He that seeth and knoweth this rightly in the Spirit he seeth all that God is and can doe he seeth also therewith through Heaven Hell and Earth and through the Essence of all Essences also it g Or the understanding of the whole Scripture is contained in it is the whole Scripture whatsoever hath been written from the beginning of the world hitherto but this is a rare and precious h S ght or vision seeing the Old Adam knoweth it not he seeth it not onely the New Man that is borne in God 25. But seeing the weake Minde will so hardly understand us therefore we will set it downe more plainely Behold if thou wilt see Gods Light in thy soule and wouldst be enlightned from God then doe thus 26. Thou art in the world hast thou an honest i Or employment calling voyde of Deceit continue in it worke labour finish thy businesse as necessity requireth seeke out Wonders both in the Earth and other Elements let the Art be what it will it is all the worke of God seeke Silver and Gold in the Earth and make Artificiall workes of them build and plant All serves to manifest Gods workes of Wonder But marke this * Or Lesson A. B. C. 27. Thou must not give thy spirit leave to enter into and fill itself therewith and so make a Mammon of it and k Or make its Nest therein set it selfe therein as in a Darkenesse else it is but a foole in the sight of God and the Devills Ape and its will is wholly fixt therein and so thy noble Image is altered according to thy Imagination in the Spirit and according to thy will which stickes in Covetousnesse and so thou losest Gods Image 28. For that is Magicall it is as subtile as a spirit yea much more subtile it is much more subtile and thin then the soule it selfe it is as God who dwelleth in the Eternall Liberty and yet is not comprehended by any thing for he is thinner then any thing and so is thy Noble Image 29. And yet it consisteth l Or of in heavenly flesh and bloud and is an Essentiality come out of the Divine Body it is Christs flesh and bloud and thy soule dwelleth therein The soule it is the fire of the Majesty therein 30. And the Holy Ghost sitteth in the Heart of the Image and proceedeth from the Image with voyces Languages wonders sounds and songs 31. If thou beest n Faithfull and sincere upright thou bringest thy wonders into this Image and doe it thus set thy left will upon the worke which thou doest and consider that thou art Gods servant in the vineyard of God and labour faithfully 32. And direct thy Right will upon God and that which is Eternall and thinke not thy selfe secure at any time thinke that thou art but at thy day-labour and must alwayes listen for the voyce when thy Master shall bid thee come home 33. Give Reason no o Or leave roome to say this is my treasure it is mine I have enough I will gather much that I may get honour in the world and leave much to my Children 34. But consider that thy Children are Gods Children and thou Gods servant that thy worke is Gods worke and that thy Money Goods minde and bloud are in Gods hand he may doe what he will with them when he calleth thee home into thine owne Country then he may take thy labour and give it to another 35. And give thy heart no p Or leave roome to suffer the Spirit of thy will to bring in haughtinesse into the Image but cast downe thy will continually in humility before God and so thy Image alwayes entreth with thy will in humility into the Majesty of God and so thy Image is continually enlightned with the high Triumphing Light of God 36. O! how cheerefull is the soule when its anguish source of fire q Or perceiveth tasteth Gods Light how exceeding r Or friendly courteous is it O! how it boweth it selfe before God! 37. Thus the soule and the Image in the Spirit are all three in one another for they are one Essence according to the Holy Trinity My beloved brother we answer to this Question of yours thus that the soule cannot be any other way enlightned then thus its Illumination is onely after this manner 38. The soule is in this world and also in God here in this life it is a servant of Gods Wonders which it should open with one Eye and with the other bring them into the beginning before God and set and cast all its doings into Gods will and by no meanes say of any thing in this world this is mine I am Lord of this for it lyeth if it say so 39. All is Gods thou art a servant and shouldst walke in Love and Humility towards God and thy Brother for thy brothers soule is a fellow-member with thy soule thy brothers joy in Heaven with God is also thy joy his Wonders are also thy Wonders 40. For in Heaven God is All in All he filleth all the Holy Ghost is the Life in All theâ—e is meere Joy there is no sorrow there all is Gods also all belong to the Image of God all things are common one rejoyceth at the Power brightnesse and beauty of another there is no malice or envie for all that remaineth in Death and Hell 41. Therefore yee Elect Children of God who are borne againe in Christ take it into Consideration depart from Covetousnesse and self-will yee have been a long time led blindfold in Babell goe out from her you are called with a Å¿ Strong or loud sounding voyce shrill voyce it will shortly raise the Dead let it be a furtherance to you that you may obtaine Eternall Joy in God 42. The Spirit sheweth plainely that whosoever will not grow forth together with the new sprout which groweth in the t Viz. the Eternall Word Mother shall and must be cast into the Lake of Brimstone with the Dragons Whore in Babell 43. There is a time of earnestnesse at hand and though thou seest it not with earthly Eyes yet it will certainely come upon thee thou wilt see well enough in thy Death what kinde of Judgement this is and in what time and under what Turba thou hast lived we speake in
the Earthly Life The sixteenth Question How is the Soule kept in such union both in the Adamicall and Regenerate Body 1. WE have mentioned before that there are three Principles which are all three in the soule already beforehand and are in one another as one thing and you must understand that the strife in the soule beginneth before in the seed while it lyeth hidden in both Sexes in the Man and Woman when also the Turba stirreth up it selfe before in that it driveth the Essence of the seed to a false Imagination to a false Desire 2. Although the Spirit tameth the body yet it imagineth and this the Turba causeth in the seed and no man can well deny but that many times this Imagination is offensive to him and where there is a right Spirit it wisheth it h Excommunicated anathematised And you must know that the spirit of the soule sticketh thus in a miserable strait and cannot be loosed untill the Turba taketh the Body 3. Now there is never any union between the outward and the Regenerate Man the outward man would alwayes devoure the Regenerate for they are in one another but each hath its owne Principle so that the outward cannot over-master the Inward if the Spirit doe but continue i Or the Combate in strife 4. They may very well depend on one another for all three set forth Gods workes of wonder if they continue in due Order each keeping its owne Principle Note three beare rule in Man 5. For the soule hath the Government of the Fire and it is the cause of the life of all three and the k The Spirit of the Soule Spirit hath the Government of the Light in which the Noble heavenly Image consisteth with the Divine Body and the outward Spirit hath the Government of the Earthly Life this should seeke and manifest the Wonders and the Inward Spirit should give it understanding to doe that and the soule should manifest the Abysse viz. the highest secret to l The outward Spirit it 6. The Soule is the Pearle and the Spirit of the soule is the finder of the Pearle and the Earthly Spirit is the seeker the Earthly body is the m Mysterium Mystery wherein the n Arcanum secret of Greatest o Or hiddennesse abstrusenesse is coucht for the Deity hath manifested it selfe in the earthlinesse viz. in a comprehensible Essence and therefore now three Seekers belong thereto 7. But you must not suppose that we are an Enemie to the outward life for it is most profitable to us as to the Wonders of God there is nothing more profitable to the whole man then to stand still in his threefold Life and not goe back at all with the outward into the Invard but with the Inward into the outward 8. For the outward is a Beast and belongeth not to the Inward but its wonders which it hath brought forth out of the Inward and which it hath opened in the comprehensible Essence they belong in their figure not in their Essence to the Inward the Inward Spirit must receive these which are Gods workes of Wonder for they shall be the joy of it for ever 9. And thus we say that the soule may be kept very well in the New Man if the Spirit of its Tincture doe but hinder its p Seeking or Desire Longing and Imagination and although the outward Spirit be bestiall yet the Inward understanding Spirit is able to keepe in and tame the outward for it is Lord over it But he that suffereth the Bestiall Spirit to be Lord he is a Beast and hath also a Bestiall Image in the inward Figure in the Tincture 10. And he that letteth the Fire-Spirit viz. the Turba be Lord he is an q Substantiall or Devill incanrate Essentiall Devill in the Inward Image therefore here it is necessary that the outward Spirit powre r Viz. humility water into the fire that it may hold that Å¿ Or sterne strong Spirit captive and that seeing it will not be Gods Image it may t At least remaine a Beast in the Inward Image 11. Now if we consider our selves in the u Of the Old and New man together union the outward Spirit is very profitable to us for many soules would perish if the Bestiall Spirit were not which beholdeth the Fire captive and setteth before the Fire-Spirit earthly bestiall Labour and Joy wherein it may buifie it selfe till it be able by the x Or workes Wonders in the Imagination to discover somewhat of its Noble Image that it may seeke it selfe againe 12. My beloved Children who are borne y Or of in God I tell it you it was not for nothing that God breathed the outward Spirit viz. the outward Life into Adams nostrills for great danger did attend this Image 13. God knew how it went with Lucifer and also what the great Eternall z Magia or Desire Magick could doe yea Adam might have been a Devill but the outward Glasse hindred that for where Water is it quencheth the Fire 14. Also many a soule by its wickednesse would become a Devill in a a Or the twinckling of an Eye moment if the outward life did not hinder it so that the soule cannot wholly inflame it selfe 15. How many are there that are so full of poyson and b Or malice and wickednesse evill that they doe murther and commit villany but this their Fire hath water or else they were past remedy As ye see in gall which is a fiery poyson but it is mingled with water and so the violence of the fire is allayed 16. Thus it is also with the Inward Essence the Spirit of this world hath wound it selfe into the Abysse of the soule and in its source hath killing water wherewith it often bedeweth the soule when it would spit Fire 17. Moreover the outward Spirit could not have life without this Fire seeing it hath fire in all Creatures but this Fire is onely the wrath of the Inward fire 18. The Inward fire consumeth earth and stones also the body and bloud yea even the Noble Image if it be c Or kindled inflamed in the Will But there the water is a Medicine for it which pulleth down its aspiring force whereby it laboureth to get above the meeknesse of God as Lucifer did The seventeenth Question Whence and wherefore is the Contrariety between the Spirit and the Flesh 1. MY beloved friend you know well that fire and water are contrary for the fire is Life and the water is its Death and you see plainely that when water is poured upon the Fire the source of the Fire goeth out and so the Fire is dead 2. And although in Man the fire is not wholly dead because of the Light which continually causeth fire yet there is an enmity as there is an enmity between God and Hell and yet Hell or the Fire of wrath is Gods 3. And
Art and wit when he hath been able thus to gripe and over-reach the simple and deprive him of his labour 5. He hath supposed that he had found out the finest policy who m Had gotten an Office could contrive his businesse so sure that he might doe what he listed then he thought himselfe very cunning and that he had great Wisdome 6. All this yea and much more he hath conceived in his will and therewith the Image of the Spirit of the soule hath been filled and all this standeth in his figure and when ever the body n Or returnes to Earth dieth then the Turba layeth hold of this in the Spirit 7. And then if the Spirit would faine enter into it selfe the Turba goeth with it and seeketh the ground viz. the Roote of the soule and so the fire is but o Inflamed kindled by it 8. And you must know that the soules of the wicked have no ease their best ease and joy is when they climbe up in the will in their p Employment or Office workes which they did here and continually desire to doe them more still it grieveth them that they did not afflict the honest more then they did their will is just so as it was here 9. They are Spirits of Pride like the Devill a Covetous devouring Spirit which devoureth their abominations which they committed here their joy is onely to thinke how they will contemne God and be their owne Lords this is their recreation and refreshing and no other 10. For how should they receive any other refreshing when they dare not for shame lift up their eyes to God nor dare they flie to the Saints whom they have here scorned they are ashamed to doe that for their falshood continually smiteth them on the face and their malice and falshood boyleth tip from Eternity to Eternity 11. When but the least thought of the last Day commeth into their mindes then feare and horrour stirreth in them they rather let that thought alone and recreate themselves in haughtinesse 12. And this is also a Wonder and the greatest Wonder of All that an q Or an Image of Love Angell should become such a furious r Or mad senselesse Image of Anger and wrath Devill and so the Power of Gods Anger commeth to be manifest in God for God hath manifested himselfe according to both Å¿ The Eye of Love and the Eye of wrath Eyes in Love and Anger and it is left free to Man he may goe into which of them he will God throweth none into wrath the soule casteth it selfe into it 13. But you must know that the wrath hath set its t Or Jawes throat wide open and draweth mightily and desireth to devoure All for it is the Covetousnesse and the Pride insulting over humility 14. And so also Love and Humility have opened their Mouth and draw with all their Powers and would draw Man into Love into Heaven 15. Now into which of these the soule entreth in that it remaineth and groweth whether in Love or in Anger In that Tree it standeth and there is no Deliverance in Eternity from thence here in this Life the soule stands in a Balance in the Angle and may though it have been evill be borne againe in Love but when the Angle breaketh then it is gone it is afterwards in its owne Country in its Principle 16. Who shall breake that which is Eternall where no breaker can be found for it is its own Maker whence then shall another Turba come when a thing is in the Eternity where no Limit is 17. But that you may see for all this that God willeth not evill He maketh his will knowne unto you He sendeth you Prophets and teachers and giveth them his Spirit that they may give you warning Now if you refuse to obey then you stay still willingly in the Anger which is your u Dwelling or Prison wages and Kingdome 18. God x Sends you Croâ—ses afflicteth you to breake you off from your owne will from your voluptuous proud and dissolute Life But if you goe on you shall hereafter surely taste the hellish Dregs 19. Wee teach you the Crosse and the Devill teacheth you pleasure Now you may take which you will you shall have it be it Love or wrath 20. We labour for you but you contemne us what should wee doe more for you we are even your very slaves if you will not accept us be it at your perill and get you gone with that which is your owne and we will take that which is ours and so wee are parted for ever 21. Wee will neverthelesse worke in our Day-labour and doe what is commanded us at the Harvest we shall appeare before one another and then you will know us and doe that to your selves there which you have here done to us we will not hide this from you but tell you what we see The foure and twentieth Question Whether doe mens wishes profit them any thing or sensibly y Help or doe them good availe them or no 1. MY beloved friend looke upon the Rich man and poore Lazarus so you shall finde that there is a great z Or Gulfe Luc. 16.20 space between them and us so that those that would reach them with their prayers and their will cannot neither can they come to us there is a Principle between Psal 49.8.14 2. The Prayer and wish of the Righteous pierceth into Heaven and not into Hell the Scripture also telleth you out of Hell there is no a Or deliverance Redemption they lye in Hell as dead bones they call and no man heareth them no praying availeth them 3. And though many men should pray for the damned soules yet their Prayers remaine in their owne Principle and passe into Heaven and not into Hell there is no calling back againe out of Hell saith the Scripture 4. You know what Christ said to his seventy Disciples when yee enter into an House greet the house and if the Childe of Peace be in that house then your greeting and wish shall rest upon it if not your wish returneth to you againe and so it is also here 5. No good wish entreth into Hell But if the wicked leave behind him much falshood and deceit so that the Hellish Torment is wished to him in the Grave such wishes come to the wicked soule those wishes come to passe with them for that soule must swallow downe its abominations which it committed here and that is its foode which the living send after it 6. But it is altogether unfit and doth not become the Children of God at all for thereby they sow into Hell into the Anger of God they had need beware least they also reape that which they sow most certainely if they doe not recall themselves and repent it will fall out no otherwise 7. Furthermore wee give you to understand according to our knowledge in the Spirit not according to
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
Government be ordained of God 77. Therefore ye Rulers and Potentates of the world looke to it and see whether you be the Ordinance of God and are placed in the Right Divine Order Have a care how you deale with the distressed inferiour for now he standeth before your Eyes and blameth you saying that you have been the cause of all his sinnes and wickednesse 78. For there one will crie out and accuse the other saying that he hath caused me to commit such ludenesse and will curse him the Inferiour his Superiours and the Superiours their Superiours Also the Prince will accuse his false Counsellours and his Counsellours the Priests because they did not reprove their Courses but soothed and flattered them for Ambition and honour sake 79. How will you be able to stand ye i Or Universities high Schooles and Doctors even all of you who have set up your selves in Christs stead and have so proudly k Or disputed wrangled about Christs Cup also about Christs Doctrine and Glory that you have provoked and put on the Princes of your Land who are the Ordinance of God to warre and bloud-shed for a few l Termes of Art words sake which you your selves have m Or Contrived forged 80. Where is Christs teaching and Spirit of Love who said Love one another for thereby shall they know that ye are my Disciples Where is your Love looke upon your bloudy instigations wherewith you have encouraged men to battle and have lead the world astray from Love and n Or Concord Unanimity 81. Ye have made Rents and Divisions so that Kings have been at variance and enmity for your Pride sake in that you have wrested the words of Christ and have not regarded whether you have had Christs Spirit and o Or meaning Will or no and therefore you above all others shall give an heavie account for you have knowne the will of the Lord and have not done it you have run and thrust your selves into Christs Office meerely to get profit favour and Honour you have not regarded the Spirit of God therefore the Spirit calleth you Babell a confusion of all those that live 82. You have set the whole world at ods and though you should teach them Love you have taught them Contention and strife so that one brother hath hated and persecuted another for your p Opinions Doctrineâ— which you have set down for Orthodox fables sake O! how is the name of Christ q Reproched or scandalâ—sed for your disputations sake blasphemed for your contentîons sake whether will you betake your selves and where will you abide when this shall be set before your Eyes and the whole world crye woe woe woe to you 83. Also here the Angels who are the Reapers shall divide all into two Heards and place the r Or Righteous Honest at the Right hand and the wicked at the left viz. at the Eye of Anger for the Principle of Light is here called the Right hand and the Principle of Fire the Left 84. And thus the Tribunall or seate of Judgement will be set All the great Shepheards whom God hath sent forth for a Light to the world who have reproved and taught as the Patriarchs who taught of the Promise of Christ shall be placed with the Prophets and Apostles at the Right hand of the Judgement and Moses and all Teachers of the Å¿ And Law-givers Law at the left hand of the Judgement 85. For Moses and Elias and all those exceeding precious teachers of the Law beare the fiery Sword and require Gods Justice and they at the Right hand Gods Mercy 86. And in this houre is the very last Day when the Judge shall say Come ye blessed of my Father inherit the Kingdome prepared for you from the Beginning for I was hungry thirsty naked sick and in Prison and you have administred to me 87. And to the wicked company Goe ye cursed into everlasting fire I know you not for I have been hungry thirsty naked sick and in Prison and you administred not to me 88. And then they will excuse themselves before the presence of the Judge and say we knew thee not Lord but he shall say being you have not done this to my poore Children you have not done it to me 89. And here the Spirit of God will manifest himselfe forthwith in all the three Principles and stirre up the t Or Ground Center of Nature so that it shall burne in the fire of Anger for all both Heaven Earth and the Firmament will be set on Fire together 90. And the Turba will swallow up the Earthly world in the Fire and restore it to that which it was before the Creation onely the u Viz. All whatsoever grew was borne made or done by word or Deed from the beginning of the world to the End Wonders remaine still in two Principles the third Principle doth vanish quite away all but the Wonders which shall be brought into the beginning 91. And then the Earthly Life and the Earthly Body will fall away and the Fire will consume them 92. And the Glorious bright Paradisicall Body of the Righteous shall passe through the Fire with its owne Wonders which shall follow it and whatsoever is false shall remaine in the Fire 93. And so they shall be caried through the Fire in the twinckling of an Eye and the fire comprehendeth them not for as little as the fire can retaine the light or Wind so little can x The fire of Wrath. it retaine the Light of the Holy men for they can dwell in the Fire without feeling any paine 94. Then instantly by the kindling of the Fire the Divine Majesty and Paradisicall Life is made ready and thither they enter as Children and live Eternally with their Father in one Love in a simple Childe-like Life and this is a Communion of Saints together 95. There is no Day or Night there for the Sunne passeth away and the Starres passe away but their y Or operations Wonders remaine apparently in the Great z See in the small six points what the Magia is Magia to the glory of God thus they shall passe away 96. The wicked also must goe into the Fire and their Earthly Life will also fall away and their a Or Vizard monstrous Image will appeare in the Spirit according to the shape of all hideous abominable Beasts like the Devills 97. For they dwell in one and the same Principle and Lucifer is their great Prince whom indeed they served here though they depended on their Hypocrites for a false Paradise 98. Thus my beloved friend you have a briefe description and Declaration of the last Judgement Day for whatsoever is of this world shall passe away 99. The Earth and all stony Rocks and Elements will melt away and that onely will remaine which God would have and for the sake of which he hath created this word 100. Both the good and
in the Stars and Elements yet in another Principle of a more holy q Kind quality or condition Nature 157. The foure Elements doe flow from the Archaeus of the Inward ground that is from the foure properties of the Eternall Nature and were in the beginning of time so outbreathed from the Inward ground and compressed and formed into a working substance and Life and therefore the outward world is called a Principle and is a subject of the Inward world that is a Toole and Instrument of the Inward r Artificer or workman Master which r Artificer or workman Master is the Word and Å¿ Or vertue power of God 158. And as the Inward Divine world hath in it an t Or Intellectuall understanding Life from the Effluence of the Divine knowledge whereby the Angels and soules are meant so likewise the outward world hath a Rationall Life in it consisting in the outflowne powers and vertues of the Inward world which outward Rationall Life hath no higher understanding and can reach no further then that thing wherein it dwelleth viz. the Stars and foure Elements 159. The Spiritus Mundi is hidden in the foure Elements as the soule is in the body and is nothing else but an Effluence and working power proceeding from the Sunne and Stars its dwelling wherein it worketh is spirituall encompassed with the foure Elemenrs 160. The Spirituall house is first a sharp Magneticall power and vertue from the Effluence of the Inward world from the first property of the Eternall Nature this is the ground of all salt and powerfull vertue also of all forming and substantiality 161. Secondly it is the Effluence of the Inward Motion which is outflowne from the second u Species kinde or property forme of the Eternall Nature and consisteth in a fiery Nature like a drie kind of water source which is understood to be the ground of all Metall and stones for they were created of that 162. I call it the fiery Mercury in the Spirit of this world for it is the mover of all things and the Separator of the Powers and vertues a former of all shapes a ground of the outward Life as to the Motion and sensibility 163. The third ground is the perception in the Motion and sharpnesse which is a spirituall source of Sulphur proceeding from the Ground of the painfull will in the Inward Ground hence the Spirit with the five senses ariseth viz. seeing hearing feeling tasting and smelling and is the the true Essentiall Life whereby the fire that is the fourth forme is made manifest 164. The ancient wise men have called these three properties Sulphur Mercurius and Sal as to their Materialls which were produced thereby in the foure Elements into which this Spirit doth coagulate or make it selfe Substantiall 165. The foure Elements lie also in this ground and are nothing different or severall from it they are onely the manifestation of this spirituall ground and are as a dwelling place of the Spirit in which this Spirit worketh 166. The Earth is the grossest effluence from this subtile Spirit after the Earth the water is the second after the water the Aire is the third and after the Aire the Fire is the fourth all these proceed from one onely Ground viz. from the Spiritus mundi which hath its root in the Inward world 167. But Reason will say to what End hath the Creator made this manifestation I answer there is no other cause but that the spirituall world might thereby bring it selfe into a visible forme or Image that the Inward powers and vertues might have a forme and Image now that this might be the spirituall substance must needs bring it selfe into a materiall ground wherein it may so figure and forme it self and there must be such a separation as that this separated being might continually long for tht first Ground againe viz. the Inward for the outward and the outward for the Inward 168. So also the foure Elements which are nothing else Inwardly but one onely Ground must one long for the other and desire one another and seeke the inward Ground in one another 169. For the Inward Element in them is divided and the foure Elements are but the Properties of that divided Element and that causeth the great anxiety and desire betwixt them they will continually to get into the first ground again that is into that one Element in which they may Rest of which the Scripture speaketh saying Every Creature groaneth with us and earnestly longeth to be delivered from the vanity which it is subject unto against its will 170. In this Anxiety and desire the Effluence of the Divine power and vertue by the working of Nature is together also formed and brought into figures to the Eternall Glory and contemplation of Angels and Men and all Eternall Creatures as we may see cleerely in all living things and also in vegetables how the Divine power and vertue x Fashioneth imprinteth and formeth it selfe 171. For there is not any thing substantiall in this world wherein the Image resemblance and forme of the Inward spirituall world doth not stand whether it be according to the y Or grimnesse wrath of the Inward Ground or according to the good vertue and yet in the most z Or Poysonous venomous vertue or quality in the Inward Ground many times there lieth the greatest vertue out of the Inward world 172. But where there is a darke Life that is a Darke Oyle in a thing there is little to be expected from it for it is the foundation of the wrath viz. a false bad Poyson to be utterly rejected 173. Yet where Life consisteth in a Or paine venome and hath a Light or brightnesse shining in the Oyle viz. in the fift Essence therein Heaven is manifested in Hell and a great vertue lyeth hidden in it this is understood by those that are ours 174. The whole visible world is a meere spermaticall working Ground Every b Or Substance thing hath an Inclination and longing towards another the uppermost towards the undermost and the undermost towards the uppermost for they are separated one from the other and in this hunger they embrace one another in the Desire 175. As we may know by the Earth which is so very hungry after the influence and vertue of the Starres and the Spiritus Mundi viz. after the Spirit from whence it proceeded in the beginning that it hath no Rest for hunger and this hunger of the Earth consumeth Bodies that the Spirit may be parted againe from the grosse Elementary c Or Property condition and returne into its d Separator Divider or salnitrous vertue Archaeus againe 176. Also we see in this hunger the Impregnation of the Archaeus that is of the Seperator how the undermost Archaeus of the Earth attracteth the uttermost subtile Archaeus from the Constellations above the Earth where this compacted ground from the uppermost Archaeus longeth for
imagine into the Wonders so soone as you doe so you goe quite out from Gods will which is the Eternall Liberty and are captivated in your Imagination Mark this for Every Imagination maketh Substantiality and therein you stand and must goe out from that againe or else you shall not see God 32. Therefore Christ teacheth us Humility Love Purenesse of Heart and to be Mercifull and calleth upon us to seeke after the will of God and to submit our selves to it For in Gods will wee are able to do ALL our own Nature must not doe it but God himselfe is Zealous in Us and he is our doing if wee work any p Or Miracle Wonder For no humane soule should say or think I will doe Wonders no that cannot be for the wonders above the outward Nature goe forth onely from the Centre of the Eternall Nature out of the Tenth Number which the creature cannot doe but if it be yeelded up into the will of God then God in the creature doth the Wonder for it is his delight to manifest himselfe in the weake for the strong is stiffe in his own will and will not submit it unto God he relyeth upon his own Wit and Reason Thus his will is out from God and is able to doe nothing And then if he speak from himselfe concerning Gods Beeing and Will he is an ignorant lyar he speaketh not from Gods Spirit and Will but from himselfe from his own Opinion in which there is meere doubt and from thence ariseth the Contention about Matters of Faith and Religion about Divine knowledge so that Men seek God in their own willing and knowing Men will needs finde God in their own willing and he is not therein for he dwelleth meerely and barely in that willing which yeeldeth it selfe with all its reason and knowing wholly to him and to that he giveth knowledge and power to understand his Beeing 33. Therefore lift up your Heads and observe this the will of God is not in any strife and contention but Mans will and the Devills it is the will of the Wrath of God let not the flattering Hypocrites seduce you who enter in boasting of the Historie and say Wee have the Will of God by us wee are his Ministers looke upon us wee are Gods Officers and though wee be wicked yet wee rightly Beare the Office and dispence the Will of God O Cursed Generation of Caine and Judas you are neither borne nor knowne in God why then Boast you of the will of God How can you say that you q Or Beare the office of dispencing the Great Divine Mysteries Beare the Great Mysterie of God whereas you are without God in a strange will and in your selfe you carry not the Mysterium Magnum But a poore Sinner who converteth but is captivated by the Devill and is strife against the Devill He that panteth sigheth and cryeth after God he runneth in sorrow and abstinence to the Office of the r The Mysterium Magnum Great Mysterie which Christ hath given to his Discipes and Children who are in the will of God and they have the True Å¿ Jus Divinum Key to Heaven and Hell 34. But you Sophister beare not the Office while you are without the will of God But the poore Repentant Man bringeth the Mysterium Magnum the Great Mystery with him to you and rendereth himselfe up to the Apostolicall Power which you have not but the Church or Congregation of Christ which is in the will of God hath it and so One Faith receiveth the other and the Church or Congregation of Christ Absolveth the repentant sinner and not you Sophister who have neither vertue nor powers nor knowledge of the Kingdome of God but are your selfe the Devills captive and you sit in the Anger of God and are onely the Proud Whore of Babell and swimme aloft upon the office of the Great Mysterie and are uncapable of it unlesse you be in the will of God and then you are Christs Apostle and weare the Garment of Aaron and God t Bindeth and looseth openeth and shutteth by your Mouth but your naturall will doth it not that should alwayes be dead or else you are not capable of the Office also in your own will you sit not in the Office of Christ upon Peters Chaire but upon the Stoole of Pestilence and are the Antichrist as wee have knowne you in the Number Seaventy Two which you beare for you are in Contention about the Cup of Christ and you have it not in your Power but the Church or Congregation of Christ which is submitted to the will of God hath it The Arke of the Covenant is with them at Shilo and not in your contentious Schismaticall Sectarian Jerusalem which you have made full of abominable Blasphemies 35. But what shall the Spirit Judge more concerning you seeing you are an adulterous Woman and have lost your Faith and Fidelity He hath given you time to Repent and you doe not Repent but lye in Whoredome day and night and therefore he will spew you out in the Wine-Presse and Babell shall burne up it selfe Thus Christ saith O Jerusalem Jerusalem how oft would I have gathered thy Children together as a Hen gathereth her Chickens under her wings but thou wouldst not Behold your dwelling houses shall be left unto you Desolate And so he saith also to you now you desolate Jerusalem in Babell the Time cometh that the children of Christ will goe out from you and it is already and you shall perish in your whoredome Behold your Merchants will stand a farre off and say Behold Babell in which wee became rich and fat is become Desolate The Eleventh Chapter Of the true Knowledge concerning Man 1. WEE have shewne you what the Essence of all Essences it and what its life and spirit is and what the Matrix of the Genetrix is viz. that it standeth in the Eternall willing and in that Eternall willling is the Centre of Nature and therein is the Number Three which is the Heart which manifesteth the Eternity in Creatures Figures and Similitudes especially in Three Kingdomes viz. the Heavenly Angelicall and then the Hellish fiery Diabolicall and thirdly the Substantiall Kingdome of the Out-birth viz. this world 2. Now you know very well that the Deare Man Moses saith in his first Booke called Genesis That on the Fift Day God Created all the living Creatures at once which you are to understand thus that in one Revolution of the Earth God created out of the Earthly Great Mysterie out of the Matrix of the Spirit of the Earthly property as an Out-birth out of the Eternall Propertie all living Creatures that they should be Images and similitudes of the Eternall u Essence of all Essences Beeing Essence or Substance 3. Now they are indeed created out of the Earthly Mysterium Magnum but yet the Spirit there is not so wholly Earthly for it is yet x Or Lunarie Luna as