with this creation and separation the length of one day was finished and out of beginning and end and morning and evening was the first day as Moses writeth 14. But that we may so speak of the heaven that the reader might come to understand what that heaven is which God then created consider what Moses writeth of it God made a Firmament between the waters and separated the water beneath the Firmament from the waters above the Firmament and the Firmament he called Heaven which is very right but hitherto it hath been very ill understood 15. Now observe the Heaven is the whole Deep so farre as the Ethera or Skies have given up themselves to the birth of this world and that heaven is the matrix out of which earth stones and the materiall water is generated And there God separated the materiall water from the matrix and here it is very plainly discerned that the materiall water is as it were deaded or hath death in it for it could not abide in the moving mother but was created to be upon the globe of the earth and God called it Sea Méer in which word is understood in the language of Nature as it were a springing or growing in death or a life in corruption although nerein I shall be as one that is dumb to the Reader yet I know it very well and I am very well satisfied therewith but because the bestiall man is not worthy to know it therefore I will not here cast the Pearle before the Swine but for the children of God which will he benefited by it the Spirit of God will certainly teach and instruct them in it 16. Now when the heaven became cleare or pure and cleansed from the earth and the dark mist or dust in the concretion or driving together then in the matrix of the heaven there was the three Elements Fire Aire and Water which are three in one another in one mother and that mother is here called the Heaven therefore henecforward in my writing I shall use the word Heaven in stead of the word Matrix 17. For the Heaven is the Matrix and is called Heaven because of the separation because the fifth essence of Heaven is severed and set in the higher Heaven where the Matrix is more firery as it is properly understood in the language of Nature and is plain before our eyes But here the quality birth and property of the heaven ought to be described because the foure Elements sprung out of it as out of their mother and because the vertue of every life consisteth therein therefore the originall of the foure Elements must be described wherein it will first truly be understood what the Heaven is CHAP. VII Of the Heaven and its eternall Birth and Essence and how the foure Elements are generated wherein the eternall band may be the more and the better understood by meditating and considering the materiall world The Great Depth 1. EVery Spirit seeth no further then into its mother out of which it hath its originall and wherein it standeth for it is impossible for any Spirit in its own naturall power to look into another principle and behold it except it be regenerated therein But the Naturall man who in his fall was captivated by the matrix of this world whose naturall spirit moveth between two principles viz. between the Divine and the Hellish and he standeth in both the gates into which principle he falleth there he cometh to be regenerated whether it be as to the Kingdome of Heaven or the Kingdome of Hell and yet he is not able in this life time to see either of them both 2. He is in his own essence and substance a twofold man For his soule in its own substance is out of the first Principle which from eternity hath no ground nor beginning and in the time of the creation of man in Paradise or the kingdome of heaven the soule was truly bodified by the Fiat in a spirituall manner but with the first vertue or power which is from eternity in its own first vertue or power it hath remained inseparably in its first root and was illustrated or made shining bright by the second principle viz. by the heart of God and therewith standing in Paradise was there by the moving Spirit of God breathed into the matrix of the third Principle into the starry and Elementary man and now therefore he may understand the ground of heaven as also of the elements and of hell as farre as the light of God shineth in him for if that light be in him he is born in all the three Principles but yet he is onely a spark risen from thence and not the great source or fountain which is God himselfe 3. And therefore it is that Christ sayth If you had faith as a grain of Mustard-seed you might say to the mountain Cast thy selfe into the sea and it shall be done And in this power men have raised the dead and healed the sick by the word and the vertue and power of the Spirit or else they could not have been able to have done such things if they had not stood in the power of all the three Principles 4 For the created Spirit of man which is out of the matrix of this world that ruleth by the vertue of the second principle in the vertue of the light over and in the vertue of the spirit of the starres and elements very mightily as in that which is its proper own But in the fall of Adam we lost this great power when we left Paradise and went into the third Principle into the matrix of this world which presently held us captive in restraint But yet we have the knowledge of that power by a glance or glimmering and we see as through a dim or dark glasse the eternall birth 5 And although we move thus weakly or impotently in all the three births and that the gate of Paradise is so often darkned to us and that the Devill doth so often draw us into the hellish gate and that also the elements do cover the sydereall gate and wholly cloud them so that we oftentimes move in the whole matrix as if we were deafe dumb or half dead yet if the Paradificall light shineth to us we may very well see into the mother of all the three principles for nothing can hinder us the threefold spirit of man seeth every form and quality in its mother 6 Therefore though we speak of the creation of the world as if we had been by at present and had seen it none ought to marvell at it nor hold it for impossible For the Spirit that is in us which one man inherits from the other that was breathed out of the eternity into Adam that same spirit hath seen it all and in the light of God it seeth it still and there is nothing that is farre off or unsearchable for
A DESCRIPTION Of the THREE PRINCIPLES of the Divine Essence Viz Of the un-originall Eternall Birth of the Holy Trinity of God and how the Angels the Heavens also the Starres and Elements and every creaturely Beeing and all that live and move proceeded from and were created by it Especially Of Man of what he was Created and to what end and how he fell from his first Glory into the angry Wrathfulnesse and in his first beginning dyed the Death and was helped againe And then what the Anger of God Sinne Death the Devill and Hell are How these stood in the Eternall Rest in Great Joy and how every thing in this worlds Time tooke its Beginning and how it cometh to Act as it doth at present and what it shall come to be againe in the end of all Written in the German Language Anno 1619. by Jacob Beme LONDON Printed by M. S. for H. Blunden at the Caâ—â—le in Cornhill 1648. The Authors Preface to this BOOKE 1. MAN can undertake nothing from the beginning of his youth nor in the whole course of his Time in this world that is more profitable and necessary for him than to learne to know himselfe What he is out of what from whence and for what he is Created and what his Office is In such a serious Consideration he will presently finde that he and all the Creatures that are come all from God he will also finde among all the Creatures that he is the most Noble Creature of them all from whence he will very well perceive how Gods intent is towards him in that he hath made him Lord over all the Creatures of this world and hath endued him with Minde Reason and Vnderstanding above all the rest of the Creatures especially with Speech or Language so that he can distinguish every thing that soundeth stirreth moveth or groweth and judge of every things vertue effect and Originall and that all is put under his hand so that he can bend them use and mannage them according to his will as pleaseth him 2. Moreover God hath given him higher and greater knowledge than this in that he can penetrate into the Heart of every thing and discerne what Essence vertue and property it hath both in the Creatures in Earth Stones Trees Hearbs in all moveable and immoveable things also in the Starres and Elements so that he knoweth what substance and vertue they have and that in their vertue all naturall sensibility vegetation multiplication and life doth consist 3. Above all this God hath given him the understanding and perception to know God his Creatour What and whence Man is how he is and where he is and out of what he proceeded or was created and how he is the Image substance propriety and childe of the Eternall uncreated and infinite God and how he is created out of the substance of God in which God hath his own substance and propriety in whom he liveth and governeth with his Spirit by which God manageth his own work and loveth him dearely as his own Heart and substance for whose sake he created this world with all the Creatures that are therein which for the most part without the Reason and Government of Man could not live in such a Condition as they doe 4. The Divine Wisdome it selfe standeth in such a high Consideration and hath neither number nor end and therein is the Love of God towards Man knowne in that Man knoweth what his Creator is and what he would have him doe and leave undone and it is the most profitable thing for Man in this world that he can search for and seek after for heerein he learneth to know himselfe what matter and substance he is of also from whence his understanding cogitation perceptibility and sensibility is stirred and how he is created out of the Substance of God and as a Mother bringeth forth a Childe out of her own substance and nourisheth it therewith and leaveth all her Goods to it for its own and maketh it the possessour of them so doth God also with Man his Childe he hath created him and preserved him and made him heire to all his Eternall Goods In and by this Consideration the Divine knowledge buddeth and groweth in Man and the Love towards God as of a Childe to its Parents so that Man loveth God his Father for that he knoweth that he is his Father in whom he liveth is and hath his being who nourisheth him preserveth him and provideth for him for thus saith Christ our Brother who is begotten of the Father to be a Saviour and sent into this world This is the Eternall Life that they know thee to be the onely true God and whom thou hast sent Jesus Christ 5. Now seeing wee our selves know that wee are created out of Gods own substance and made his Image substance and peculiar Inheritance it is therefore equall that wee should live in obedience to him and follow him seeing he leadeth us as a Father doth his Children And wee have also his Promise that if wee follow him wee shall obtaine the light of the Eternall Life without such a Consideration as this wee are altogether blinde and have no knowledge of God but we run on as dumb Beasts and wee look upon our selves and upon Gods Creation as Heifers look upon a new Doore made to their Stalls and set our selves against God and his will and so live in opposition and enmity to the perdition of body and soule and of Gods Noble Creatures wee fall into this terrible and abominable Darknesse because wee will not learne to know our selves what wee are of what substance what wee shall be whether wee are Eternall or whether wee are wholy transitory as the body is or whether also wee must give an account of our matters and doings seeing wee are made Lords of all Creatures and of the whole Creation and have all this in our power to manage 6. Even as wee see know and finde undeniably that God will require an account of all our Doings how wee have kept house with his works and that when wee fall from him and his Commandements he will punish us terribly of which wee have fearefull Examples from the beginning of the world and among the Jewes Heathens and Christians especially the Example of the Flood and in Sodome and Gomorrha also in Pharaoh and the Children of Israel in the Wildernesse and ever since till this very Time Therefore it is indeed most necessary that wee learne wisdome and learne to know our selves how great vice and wickednesse we carry about us how horrible Wolves are amongst us which strive against God and his will 7. For there is none that can excuse himselfe and plead ignorance because the will of God is put into and written in our Minds so that wee very well know what wee should doe and all the Creatures beare witnesse against
world in so great danger between Heaven and Hell and must continually wrestle with the Devill if perhaps through weaknesse I might fall into the Anger of God and thereby the Light of my knowledge might be withdrawne from mee that it may serve mee to recall it to memory and raise it up againe for God willeth that all Men should be helped and will not the Death of a sinner but that he return come to him live in him Eternally for whose sake he hath suffered his own Heart that is his Sonne to become Man that we might cleave to him and rise againe in him and departing from our sinnes and Enmity or contrary will be new-borne in him 17. Therefore there is nothing more profitable to Man in this world while he dwelleth in this miserable corrupted house of flesh than to learne to know himselfe now when he knoweth himselfe aright he knoweth also his Creator and all the Creatures too also he knoweth how God entendeth towards him and this knowledge is the most acceptable and pleasant to me that ever I found 18. But if it should happen that these Writings should come to be read and perhaps the Sodomitish world the fatted swine thereof may light upon them and roote in my Garden of Pleasure who cannot know or understand any thing but to scorne scandalize reproach and Cavill in a proud haughty way and so doe know neither themselves nor God much lesse his children I entend not my writing for them but I shut and lock up my Book with a strong Boult or Barre from such Ideots and wilde Heifers of the Devill who lye over head and eares in the Devils murthering Denne and know not themselves they doe the same which their Teacher the Devill doth and remaine children of the severe Anger of God But I will heere write plainly and clearly enough for the children of God the world and the Devill may roare and rage till they come into the Abysse for their Houre-Glasse is set up when every one shall reape what he hath sowen and the Hellish Fire will sting many sufficiently for his proud spitefull and despising haughtinesse which he had no beliefe of while he was heere in this life 19. Besides I cannot well neglect to set this downe in writing because God will require an account of every ones Gifts how they have employed them for he will demand the Talent which he hath bestowed with the encrease or use and give it to him that hath gained much but seeing I can doe no more in it I commit it to his will and so goe on to write according to my knowledge 20. As to the Children of God they shall perceive and comprehend this my writing what it is for it hath a very convincing Testimony it may be proved by all the Creatures yea in all things especially in Man who is an Image and Similitude of God but it continueth hidden and obscure to the Children of Malignity or Iniquity and there is a fast Seale before it and though the Devill dis-relish the smell and savour and raise a storme from the East to the North yet there will then in the wrathfull or Crabbed soure Tree grow a Lilly with a roote as broad as the Tree spreadeth with its branches and bring its sent and smell even into Paradise 21. There is a Wonderfull Time coming but because it beginneth in the Night there are many that shall not see it by reason of their sleepe and great drunkennesse yet the Sunne will shine to the Children at Midnight Thus I commit the Reader to the Meeke Love of God Amen The First Chapter Of the First Principle of the Divine Essence BEing we are now to speak of God what he is and where he is we must say that God himselfe is the Essence of all Essences for all is Generated or borne Created and proceeded from him and all things take their first beginning out of God as the Scripture witnesseth saying Through him and in him are all things Also the Heaven and the Heaven of Heavens are not able to contain him also Heaven is my Throne and the Earth is my footstoole and in Our Father is mentioned thine is the Kingdome and the Power understand All Power 2. But that there is yet this difference to be observed that Evill neither is nor is called God this is understood in the first Principle where it is the Earnest fountaine of the Wrathfulnesse according to which God calleth himselfe an Angry Wrathfull and Zealous God for the Originall of Life and of all Mobilitie consisteth in the wrathfulnesse yet if the tartnesse be kindled with the Light of God it is then no more tartnesse but the severe wrathfulnesse is changed into Great Joy 3. Now when God was to Create the world and all things therein he had no other Matter to make it of but his own Beeing out of himselfe But now God is a Spirit that is incomprehensible which hath neither beginning nor end and his Greatnesse and Depth is All yet a Spirit doth nothing but ascend flow move and continually generate it selfe and in it selfe hath chiefly a threefold manner of forme in its Generating or Birth viz. Bitternesse harshnesse and heate and these three manner of forms are neither of them the first second nor third for all these three are but one and each of them Generateth the second and third For between Harshnesse and Bitternesse Fire is Generated and the wrath of the Fire is the bitternesse or sting it selfe and the harshnesse is the stock or father of both these and yet is generated of them both for a Spirit is like a will fence or thought which riseth up and in its rising beholdeth perfecteth and generateth it selfe 4. Now this cannot be expressed or described nor brought to the understanding by the Tongue of Man for God hath no beginning but I will set it down so as if he had a beginning that it might be understood what is in the first Principle whereby the difference between-the first and second Principle may be understood and what God or Spirit is Indeed there is no difference in God onely when it is enquired from whence evill and good proceed it is to be known what is the first and originall fountaine of Anger and also of Love since they both proceed from one the same original out of one mother and are one thing thus we must speak after a creaturely manner as if it took a beginning that it might be brought to be understood 5. For it cannot be said that Fire bitternesse or harshnesse is in God much lesse that aire water or earth are in him onely it is plain that all things have proceeded out of that Originall neither can it be said that Death Hell-fire or sorrowfulnesse is in God but it is known that these things have come out of that Originall For God hath made no
onely each form hath its own condition 13 For observe it although now in the harshnesse there be bitternesse fire sound water and that out of the springing vein of the water there floweth love or oyle from whence the light ariseth and shineth yet the harshnesse retaineth its first property and the bitternesse its property the fire its property the sound or the stirring its property and the overcoming the first harsh or tart anguish viz. the returning down back again or the water-spirit its property and the springing fountain the pleasant love which is kindled by the light in the tart or soure bitternesse which now is the sweet source or springing vein of water its property and yet this is no separable essence parted asunder but all one whole essence or substance in one another and each form or birrh taketh its own form vertue working and springing up from all the forms and the whole birth now retaineth chiefly but these foure forms in its generating or bringing forth viz. the rising up the falling down and then through the turning of the wheele in the soure harsh tart essence the putting forth on this side and on that side on both sides like a Crosse or as I may so say the going forth from the point or center towards the East the West the North and the South For from the stirring moving and ascending of the bitternesse in the fire-flash there existeth a crosse birth For the fire goeth forth upward the water downward and the essences of the harshnesse sidewayes CHAP. III. Of the endlesse and numberlesse manifold engendring generating or birth of the eternall Nature The Gates of the great Depth 1. REader understand and consider my writings aright we have no power or ability to speak of the birth of God or the birth of the Deity for it never had any beginning from all eternity but we have power to speak of God our Father what he is and how he is and how the eternall geniture is 2 And though it is not very good for us to know the austere earnest strong fierce severe and originall birth into the knowledge feeling and comprehensibility of which our first parents hath brought us through the infection instigation and deceit of the Devil yet we have very great need of this knowledge that thereby we may learn to know the Devill who dwelleth in the most strong severe or cruell birth of all and that we may learn to know our own enemy Self which our first parents awakened and purchased for us which we carry within us and which we our selves now are 3. And although I write now as if there were a beginning in the eternall Birth yet it is not so but the eternall Nature thus begetteth or generateth it self without beginning my writings must be understood in a creaturely manner as the birth of man is who is a similitude of God although it be just so in the eternall Being essence or substance yet that is both without beginning and without end and my writing is onely to this end that Man might learn to know what he is what he was in the beginning how he was a very glorious eternall holy man that should never have known the Gate of the strong or austere birth in the eternity if he had not suffered himself to lust after it through the infection of the Devill and had not eaten of that fruit which was forbidden him whereby he became such a naked and vain man in a bestiall form and lost the heavenly garment of the divine power and liveth now in the kingdome of the Devill in the infected Salnitre and feedeth upon the infected food Therefore it is necessary for us to learn to know our selves what we are and how we might be redeemed from the anguishing austere birth and be regenerated or born anew and live in the new Man which is like the first Man before the fall in Christ our Regenerator 4. For though I should speak or write never so much of the Fall and also of the Regeneration in Christ and did not come to the root and ground what the fall was and by what it was we come to perish and what that property is which God abhorreth and how that was effected contrary to the command and will of God What should I understand of the thing just nothing and then how should I shun or avoyd that which I have no knowledge of or how should I endeavour to come to the New birth and give my selfe up into it if I knew not how wherein nor wherewith to doe it 5. It is very true the world is full of Books and Sermons of the Fall and of the New birth But in most part of the Books of the Divines there is nothing but the History that such a thing hath been done and that we should be regenerated in Christ but what doe I understand from hence nothing but onely the History that such a thing hath been done and done againe and ought to be done 6. Our Divines set themselves hand and foot with might and main with their utmost endeavour by persecution and reproach against this and say that men must not dare to search into the deep Grounds what God is men must not search nor curiously pry into the Deity but if I should speak plainly what this trick of theirs is it is the dung and filth wherewith they cover and hide the Devill and cloake the injected malice and wickednesse of the Devill in Man so that neither the Devill nor the anger of God nor the Evill Beast in Man can be discerned 7. And this is the very reason because the Devill smelleth the matter and therefore he hindereth it that his kingdome might not be revealed but that he might continue to be the Great Prince of the world still for otherwise if his kingdome were knowne men might flie from him where is it more needfull for him to oppose than on that part where his Enemy may break in He therefore covereth the hearts minds thoughts and senses of the Divines he leadeth them into covetousnesse pride and wantonnesse so that they stand amazed with feare and horror at the Light of God and therefore they shut it up for they are naked nay they grutch the light to those that see it this is rightly called the service and worship of the Devill 8. But the time is coming when the Aurora or Day-spring will break forth and then the Beast that evill childe or childe of perdition shall stand forth naked and in great shame for the judgement of the Whore of the Great Beast goeth on therefore awake and flie away ye children of God that you bring not the Mark of the Great Evill Beast upon your forehead with you before the cleare Light or else you will have great shame and confusion of face therewith It is now high time to awake from sleepe for the Bridegroom
that in Christ returneth againe to the Father 15. The last Supper of Christ with his Disciples is just such another Covenant as the Paedobaptisme or Baptisme of Infants That which is done to the Infant in Baptisme that is done also to the poore finner which awakeneth from the sleepe of Antichrist and cometh to the Father in and through Christ as shall be handled in its place 16. I have therefore been desirous to warne you and tell you beforehand that you must not looke upon flesh and bloud in these high things nor upon the worldly wisdome of the Universities or high Schooles but that you should consider that this wisdome is planted and sown by God himselfe in the first and last and in all Men and you need onely to returne with the Prodigall lost Sonne to the Father and then he will cloath you with a new Garment and put a seale-ring upon the hand of your minde and in this Garment onely you have power to speak of the Birth of God 17. But if you have not gotten this Garment on and will prattle and talke much of God then you are a thiefe and a murderer and you enter not into the Sheepfold of Christ by the Doore but you climbe over into the Sheepfold with Antichrist and the Robbers and you will doe nothing but murder and steale seeke your owne reputation esteeme and pleasure and are farre from the kingdome of God your Universitie Learning and Arts will availe you nothing it is your poyson that you are promoted by the favour of Man to fit in great Authority and Place for you fit upon the stoole of Pestilence you are but a meere servant or minister of the Antichrist but if you be new borne and taught by the Holy Ghost then your place or office is very pleasing and acceptable to God and your sheep will heare your voyce and you shall feed them and bring them to the chiefe Shepherd God will require this at your hands therefore take heed what you teach and speak of God without the knowledge of his Spirit that you be not found to be a lyar Now here followeth the Chapter 18. The Eternall Generating is a not-not-beginning Birth and it hath neither number nor end and its depth is bottomlesse and the band of life uncorruptible The Sydereall and Elementary Spirit cannot discerne it much lesse comprehend it it onely feeleth it and seeth a glimpse of it in the minde which minde is the chariot of the soule upon which it rideth in the first Principle in its own seate in the Fathers Eternall Generating or Begetting for its own substance is altogether crude without a body and yet it hath the forme of the body in its own spirituall forme understand according to the Image which soule if it be regenerated in the light of God it seeth in the light of God the Father which light is his Glance Lustre or Sonne in the Eternall Birth wherein it liveth and remaineth eternally 19. Understand and consider it aright O Man God the Father made Man the beginning of whose body is out of the one Element or Roote of the foure Elements from whence they proceed which one Element is the fift Essence or Quintessence hidden under the foure Elements from whence the dark Chaos mist cloud or dust had its beeing before the times of the Earth whose originall is the spring of Water and out of which this world with the Starles and Elements as also the Heaven of the third Principle was created 20. But the soule was breathed into man meerely out of the originall Birth of the Father by the moving Spirit understand the Holy Ghost which goeth forth from the Father out of the light of the Father Which originall Birth is before the Light of Life which is in the foure Anguishes out of which the light of God is kindled wherein is the originall of the Name of God and therefore the soule is Gods own Essence or substance 21. And if it elevate it selfe back into the Anguish of the foure formes of the Originall and will horribly breath forth out of pride in the Originall of the Fire knowing it selfe shall so become powerfull it so becometh a Devill For the Devils also with their Legions had this Originall and they out of pride would live in the fierce wrath of the fire and so they perished and remained Devils 22. Yet if the soule elevate its Imagination forward into the light in meeknesse and comelinesse or humility and doth not as Lucifer did use the strong power of its fire in its qualification or breathing then it will be fed by the Word of the Lord and getteth vertue power life and strength in the Word of the Lord which is the heart of God and it s owne Originall strong fierce wrathfull source of the Birth of the Eternall life becometh Paradisicall exceeding pleasant friendly humble and sweet wherein the rejoycing and the fountaine of the Eternall Songs of Praise springeth up and in this Imagination it is an Angel and a childe of God and it beholdeth the Eternall Generating of the indissoluble Band and thereof it hath abilitie to speak for it is its own Essence or substance but it is not able to speak of the infinite generating for that hath neither beginning nor end 23. But if it undertaketh to speak of the unmeasurable space or infinite Geniture then it becometh full of lyes and is troubled and confounded for it belyeth the unmeasurable Deity as Antichrist doth which will have the Deity to be onely above the starry Heaven that thereby himselfe may remaine to be God upon Earth riding upon the great Beast which yet must shortly goe into the originall lake of Brimstone into the Kingdome of King Lucifer for the time is come that the Beast shall be revealed and spewed out concerning which wee may be well enough understood here by the Children of Hope but there is a wall and seale before the servants or ministers of Antichrist till the wrath be executed upon her whoredome and that shee have received her full wages and that the Crowne of their Dominion which they have worne be their shame and till the eyes of the blinde be opened and then shee will sit as a scorned whore which every one will adjudge to Damnation The very sublime Gate of the Holy Trinity for the Children of God 24. If you lift up your thoughts and minds and ride upon the Chariot of the soule as is before mentioned and looke upon your selfe and all creatures and consider how the Birth of life in you taketh its Originall and the light of your life whereby you can behold the shining of the Sunne and also looke with your Imagination without the light of the Sunne into a huge vast space to which the eyes of your body cannot reach and then consider what the cause might be that you are more Rationall than
the other Creatures seeing you can search what is in every thing and consider farther from whence the Elements Fire and Aire take their Originall and how the Fire cometh to be in the Water and generateth it selfe in the Water and how the light of your body generateth it selfe in the Water 25. And then if you be borne of God you attaine to what God and the Eternall Birth is for you see feele and finde that all these must yet have a higher roote from whence they proceed which is not visible but hidden especially if you look upon the starry Heaven which endureth thus unchangably therefore you ought to consider from whence it is proceeded and how it subsisteth thus and is not corrupted nor riseth up above nor falleth downe beneath though indeed there is neither above nor beneath there Now if you consider what preserveth all thus and whence it is then you finde the Eternall Birth that hath no beginning and you finde the Originall of the Eternall Principle viz. the eternall indissoluble Band and then secondly you see the separation in that the materiall world with the Starres and Elements are out of the first Principle which containeth the outward and third Principle in it for you finde in the Elementary Kingdome or Dominion a cause in every thing wherefore it is generateth and moveth as it doth but you finde not the first cause from whence it is so there are therefore Two severall Principles for you finde in the visible things a corruptibility and perceive that they must have a beginning because they have an end 26. And thirdly you finde in all things a glorious power and vertue which is the life growing and springing of every thing and you finde that therein lyeth its beauty and pleasant welfare from whence it stirreth Now look upon an hearb or plant and consider it what is its life which makes it grow and you shall finde in the Originall harshnesse bitternesse fire and water and if you should separate these foure things one from another and put them together againe yet you shall neither see nor find any growing but if it were severed from its own mother that generated it at the beginning then it remaineth dead much lesse can you bring the pleasant smell nor colours into it 27. Thus you see that there is an Eternall Roote which affordeth this and if you could bring the colours and vegetation or growing into it yet you could not bring the smell and vertue into it and thus you will finde in the Originall of the smell and of the taste there must be another Principle which the stock it selfe is not for that Principle hath its originall from the light of Nature 28. Now look upon the humane life a little further you neither see finde nor apprehend any more by your sight than flesh and bloud wherein you are like other Beasts secondly you finde the Elements of aire and fire which worke in you and that is but an animall or beastiall life for every beast hath the same in it from whence proceedeth the lust to fill them and to propagate themselves as all plants hearbs and grasse and yet you finde no true understanding to be in all these living creatures for although the Starres or Constellations doe operate in Man and afford him the senses yet they are onely such senses as belong to nourishment and propagation like other Beasts 29. For the Starres themselves are senslesse and have no knowledge or perception yet their soft operation in the water maketh a seething flowing forth or boyling up one of another and in the tincture of the bloud they cause a rising seeing feeling hearing and tasting Therefore consider from whence the tincture proceedeth wherein the noble life springeth up That thus becometh sweet from harshnesse bitternesse and fire and you shall certainly finde no other cause of it than the light but whence cometh the light that it can shine in a dark body If you say it cometh from the light of the Sunne then what shineth in the night and enlighteneth your senses and understanding so that though your eyes be shut you perceive and know what you doe Here you will say the noble minde doth lead you and it is true But whence hath the minde its originall You will say the senses make the minde stirring and that is also true But whence come they both What is their birth or off spring Why is it not so with the Beasts 30. My deare Reader if you be able breake open all and looke into the pith yet you shall not finde it though you should seek in the Deepe in the Starres in the Elements in all living Creatures in Stones Plants Trees and in Metalls also in Heaven and Earth you shall not finde it Now you will say Where then shall I finde it Deare Reader I cannot so much as lend you the Key that will lead you to it But I will direct you where you shall finde it it lyeth in the third Chapter of the Evangelist S t John in these words You must be borne anew by water and by the Holy Ghost This Spirit is the Key when you attaine it receive it and goe before the first Principle out of which this world and all Creatures are created and open the first roote from which such visible and sensible things did spring 31. But you will say this is onely God and he is a spirit and hath created all things out of nothing T is very true he is a Spirit and in our sight he is as nothing and if wee had not some knowledge of him by the Creation wee should know nothing of him at all and if he himselfe had not been from all Eternity there could nothing have ever been 32. But what doe you thinke there was before the times of the world out of which the Earth and Stones proceeded as also the Starres and Elements That out of which these proceeded was the Roote But what is the Roote of these things Looke what doe you finde in these things Nothing else but fire bitternesse and harshnesse or astringent sournesse and these three are but one thing and hence all things are generated Now this was but a Spirit before the times of the world and yet you cannot finde God in these three formes the pure Deity is a light which is incomprehensible and imperceivable also allmighty and all powerfull where is it then that men may finde God 33. Here open your noble minde see and search further seeing God is onely Good from whence cometh the Evill And seeing also that he alone is the life and the light and the holy power as it is undeniably true from whence cometh the anger of God From whence cometh the Devill and his evill will also Hell-fire from whence hath that its Originall Seeing there was nothing before the time of this world but onely God who was and is a Spirit and continueth so in Eternity
shineth from the heart of God is extinguished and for which cause also at the end of this time there will be a separation or parting asunder of the Saints of light from the damned whose source will be without the light of God 48. Now we have here shewed you the first Principle out of which all things take their beginning and must speak so of it as if there were a place or a separable essence where there is such a kinde of source to the end that the first Principle might be understood so that the eternity as also the anger of God sinne eternall death the darknesse which is so called in respect of the extinguishment of the light also hell-fire and the Devill might be known and understood what they are 49. So I will now write of the second Principle of the cleare pure Deity of the heart of God In the first Principle as I have mentioned above is Harshnesse Bitternesse and Fire and yet they are not three things but one onely thing and they one generate another Harshnesse is the first Father which is strong fierce or tart very sharp and attracting to it self and that attracting is the sting or prickle or bitternesse which the harshnesse cannot endure and it will not be captivated in death but riseth and flieth up like a strong fierce substance and yet cannot remove from off its place And then there is a horrrible anguish which findeth no rest and the birth is like a turning wheel twitching so very hard and breaking or bruising as it were furiously which the harshnesse cannot endure but attracteth continually more and more harder and harder as when steel and a flint are struck one against another from which the twinkling flash of fire proceedeth and when the harshnesse perceiveth it it starteth and sinketh back as it were dead and overcome and so when the flash of fire cometh into its mother the harshnesse and findeth her thus soft and overcome then it is much more terrified than the harshnesse and becometh in the twinkling of an eye white and clear And now when the harsh tartnesse attaineth the white clear light in it self it is so very much terrified that it falleth or sinketh back as if it were dead and overcome and expandeth it self and becometh very thin and pliable or vanquished For it s own source was dark and hard and now is become light and soft therefore now it is first rightly become as it were dead and now is the water-spirit 50. Thus the birth getteth an essence that hath sharpnesse from the harshnesse and sweetnesse thinnesse and expansion from the light and now when the flash of fire cometh into its mother and findeth her so sweet thin and light then it loseth its own propriety in the qualification and flieth aloft no more but continueth in its mother and loseth its fiery right or propriety and trembleth and rejoyceth in its mother 51. And in this joy in the water-spring or source the pleasant source of the bottomlesse love riseth up and all that riseth up there is the second Principle for the whole begetting or generating falleth into a glorious love for the harshnesse now loveth the light dearly because it is so refreshing chearly and beautifull for from this pleasant refreshing it becometh thus sweet courteous and humble or lowly and the bitternesse now loveth the harshnesse because it is no more dark nor so strongly eagerly or fiercely attractive to it selfe but is sweet milde pure and light 52. And here beginneth the taste whereby one continually trieth tasteth and proveth the other and with great desire mingle one within another so that there is nothing but a meer courteous embracing thus the bitternesse now rejoyceth in its mother and strengtheneth it self therein and for great joy riseth up through all the essences and declareth to the second Principle that the loving childe is born to which then all the essences give heed and rejoyce at that dear childe from whence the hearing ariseth which is the sixth form where the wheel of the birth standeth in triumph And in this great joy the birth cannot contain it self within its bounds but expandeth it self flowing forth very joyfully and every essence or substance generateth now again a centre in the second Principle 53. And there beginneth the unfathomable or unsearchable multiplication for the flowing and springing spirit that proceedeth from the first and second Principle confirmeth fixeth and establisheth all and in the whole birth it is as a growing or multiplying in one will and the birth attaineth here the seventh form viz. the multiplication into an essence of love and in this form consisteth Paradise or the Kingdome of God or the numberlesse divine birth out of one onely essence into all essence 54 Although here the tongue of man cannot utter declare expresse nor fathome this great depth where there is neither number nor end yet we have power to speak thereof as children talk of their father but to dive into the whole depth that troubleth us and disturbeth our souls for God himself knoweth neither beginning nor end in himself 55. And now being to speak of the holy Trinity we must first say that there is one God and he is called the Father and creator of all things who is Almighty and All in All whose are all things and in whom and from whom all things proceed and in whom they remain eternally And then we say that he is three in persons and hath from eternity generated his Sonne out of himselfe who is his Heart Light and Love and yet they are not two but one eternall essence And further we say as the holy Scripture telleth us that there is a holy Ghost which proceedeth from the Father and the Sonne and that there is but one essence in the Father Sonne and holy Ghost which is rightly spoken 56. For behold the Father is the originall essence of all essences and if now the second Principle did not break forth and spring up in the birth of the Sonne then the Father would be a dark valley And thus you see that the Sonne who is the Heart the Love the brightnesse and the milde rejoycing of the Father in whom he is well pleased openeth another Principle in his birth and maketh the angry and wrathfull Father as I may say as to the originality of the first Principle reconciled pleased loving and as I may say mercifull and he is another manner of person than the Father for in his centre there is nothing else but meer joy love and pleasure And yet you may see that the Holy Ghost proceedeth from the Father and the Sonne for when the heart or light of God is generated in the Father then there springeth up in the kindling of the light in the fift forme out of the Water-source in the light a very pleasant sweet smelling and sweet tasted Spirit and this
is that Spirit which in the Originall was the bitter sting or prickle in the harshnesse or tartnesse and that maketh now in this Water-source many thousand Centres without number or end and all this in the fountaine of the Water 57. Now you may well perceive that the birth of the Sunne taketh its Originall in the fire and attaineth his personality and name in the kindling of the soft white and cleere light which is himselfe and himselfe maketh the pleasant smell taste and satisfaction or reconciliation and well-pleasing in the Father and is rightly the Fathers heart and another person for he openeth and produceth the second Principle in the Father and his own Essence is the power or vertue and the light and therefore his is rightly called the power or vertue of the Father 58. But the Holy Ghost is not knowne in the Originall of the Father before the light breake forth but when the soft fountaine springeth up in the light then he goeth forth as a strong allmighty Spirit in great joy from the pleasant source of water and from the hight and he is the power and vertue of the source of water and of the light and he maketh now the forming shaping figuring and Images or species and he is the centre in all Essences in which Centre the light of life in the hight of the Sunne or heart of the Father taketh its originall And the Holy Ghost is a severall Person because he proceedeth as a living power and vertue from the Father and the Sonne and confirmeth the Birth of the Trinity 59. Now wee pray thus Our Father which are in Heaven hallowed or sanctified be thy Name and in the first of Genesis it is written God created the Heaven out of the midst of the Water by which is meant or understood the Heaven of the third Principle and yet indeed he hath created it out of his own Heaven wherein he dwelleth Thus you may easily finde that the Birth of the Holy Deity standeth in the source of Water and the powerfull Spirit is moreover the former framer and fashioner or moulder therein 60. Thus now the Heaven in this forming or framing and the framing and generating out of it in infinitum or endlesly is the Paradise of God as the highly worthy Moses writeth The Spirit of God moved upon the Water in the framing forming or fashioning of the world This is and continueth so in its Eternity that the Spirit of God in the birth of the Sonne of God moveth upon the Water for he is the vertue or power and out flowing in the Father out of the kindled light a water out of the water and light of God 61. Thus God is one onely undivided Essence and yet threefold in personall distinction one God one will one heart one desire one pleasure one beauty one almightinesse one fullnesse of all things neither beginning nor ending for if I should goe about to seeke for the beginning or ending of a small dot point punctum or of a perfect Circle I should misse and be confounded 62. And although I have written here as if it tooke a beginning writing as it were of the beginning and first springing of the second Principle and the birth of the divine Essence yet you must not understand it as having any beginning for the eternall birth is thus without beginning or end and that in the Originalnesse but I write to the end that man might learne to know himselfe what he is and what God Heaven Angels Devils and Hell are as also what the wrath of God and Hell-fire is For I am permitted to write as far as of the Originalnesse 63. Therefore O childe of Man consider what thou art in this time esteeme not so sleightly or poorly of thy selfe but consider that you remaine in Paradise and put not out the divine light in you or else you must hereafter remaine in the Originall of the source of anger or wrath in the valley of darknesse and your noble Image out of God will be turned into a Serpent and Dragon 64. For you must know that as soone as the divine light went out in the Devils they lost their beauteous forme and Image and became like Serpents Dragons Wormes and evill Beasts as may be seene by Adams Serpent and thus it is also with the damned soules For this wee know in the Originall of the first Principle very well If you aske how so reade this following A description of a Devill how he is in his own proper forme and also how he was in the Angelicall forme 65. Behold O childe of Man All the Angels were created in the first Principle and by the flowing Spirit were formed and bodified in a true Angelicall and spirituall manner and enlightened from the light of God that they might encrease the Paradificall joy and abide therein eternally but being they were to abide eternally they must be figured or formed out of the indissoluble Band out of the first Principle which is an indissoluble Band and they ought to looke upon the heart of God and feed apon the Word of God and this food would be their holy preservation and would make their Image cleere and light as the heart of God in the beginning of the second Principle enlighteneth the Father that is the first Principle and there the Divine Power Paradise and kingdome of Heaven springeth up 66. Thus it is with those Angels that continued in the kingdome of heaven in the true Paradise they stand in the first Principle in the indissoluble Band and their food is the divine Power and their Imagination or Imagining in their thoughts and minde is the will of the holy Trinity in the Deity the confirmation or establishing of their life will and doings is the power of the Holy Ghost whatsoever that doth in the generating of Paradise the Angels rejoyce at and they fing the joyfull songs of Paradise concerning the pleasant saving fruit and eternall birth all they doe is an increasing of the heavenly Joy and a delight and pleasure to the heart of God a holy sport in Paradise a satisfying of the desire or will of the eternall Father to this end their God created them that he might be manifested and rejoyce in his Creatures and the Creatures in him so that there might be an eternall sport of love in the centre of the multiplying or eternall Nature in the indissoluble eternall Band. 67. This sport of love was spoiled by Lucifer himselfe who is so called because of the extinguishment of his light and of being cast out of his Throne who was a Prince and King over many Legions but is become a Devill and hath lost his beautifull faire bright and glorious Image For he as well as other Angels was created out of the Eternall Nature out of the eternall indissoluble Band and hath also stood in Paradise also felt and seene the Birth of the holy Deity the
it is a climbing up of pride in the strength of the fire a bitter fierce odious malice or wrathfulnesse against Paradise against God against the kingdome of heaven also against all creatures in the second and third Principle lifting up themselves alone against all this as the bitternesse in the fire doth 4. Now the Scripture witnesseth throughout and the new-born man findeth it so that when the soul is new born in the light of God then on the contrary it findeth how very humble meek courteous and cheerly it is it readily beareth all manner of crosses and persecution it turneth the body from out of the way of the wicked it regardeth no reproach disgrace or scorn put upon it from the Devill or Man it placeth its confidence refuge and love in the heart of God it is very cheerfull it is fed by the word of God in which there is a Paradisicall exulting and triumph it cannot be hurt or so much as touched by the Devill for it is in its own substance wherein it stands in the first Principle of the indissoluble band enlightned with the light of God and the holy Ghost who goeth forth out of the eternall birth of the Father in the heart and in the light of the heart of God he goeth forth in it and establisheth it the childe of God 5. Therefore all that it doth seeing it liveth in the light of God is done in the love of God the Devill cannot see that soul for the second Principle wherein it liveth and in which God and the kingdom of heaven standeth as also the Angels and Paradise is shut up from him and he cannot get to it 6. In this consideration you may finde what I understand by a Principle For a Principle is nothing else but a new birth a new life besides there is no more than one Principle wherein there is an eternall life that is the eternall Deity and that would not have been manifested if God had created no creatures in himself viz. Angels and Men who understand the eternall and indissoluble band and how the birth of the eternall light is in God 7. Thus now herein is understood how the divine Essence in the divine Principle hath wrought in the root of the first Principle which is the begettresse matrix or genetrix in the eternall birth in the Limbus or in the originall water-spirit by which operation at last the earth and stones come forth For in the second Principle viz. in the holy birth there is onely spirit light and life and the eternall wisdome hath wrought in the eternall inanimate genetrix which is void of understanding viz. in her own property before the originall of the light out of which came the dark Chaos which in the elevation of Lord Lucifer when the light of God departed from him and the fiercenesse of the source of the fire was kindled became hard matter viz. stones and earth whereupon followed the gathering together of the earth as also the spewing out of Lucifer from his Throne and the creating of the third Principle and thereupon it followed that he was shut up in the third Principle as a prisoner expecting henceforth the judgement or sentence of God Now whether it be not a shame disgrace and irksomnesse to him to be so imprisoned between Paradise and this world and not to be able to comprehend either of them I propound it to be considered 8. Thus now if we will speak of the third Principle viz. of the beginning and birth of this world then we must consider the root of the genetrix or begettresse seeing every Principle is another birth but out of no other essence and so we may finde that in the first Principle in the indissoluble band which in it self is inanimate and hath no true life but the source of the true life is born by the moving spirit of God which from eternity hath its originall in the first Principle and goeth forth from eternity in the second Principle as in the birth of the heart or Sonne of God the matrix of the genetrix is set open which is originally the harshnesse yet in the light it is the soft mother of the water spirit Thus it is seen found clearly and plainly before our eyes that the Spirit of God hath wrought there in the matrix so that out of the incomprehensible Matrix which is but a Spirit the comprehensible and visible water is proceeded 9 Secondly you may thus see the separation clearly by the starres and fiery Heaven that the eternall separation or distinction is in the eternall matrix for you may see that the starres and the fiery heaven and the watery the aiery and earthly are generated out of one mother that they qualifie with or have influence upon one another and that the birth of their substance is in one another also that one is the case or vessell to hold the other in and yet they have not one and the same property qualification or condition Thus here in the separation you may know that the eternall matrix hath a separation in it selfe as is mentioned before in the third chapter concerning the eternall birth of the four anguishes where the fire is generated between Harshnesse and Bitternesse and the light in the flash of fire and so every source retaineth its own due 10. Understand it thus as the Spirit moved this Matrix so the matrix wrought and in the kindling from rhe Spirit of God in the fift form of the matrix the fiery heaven of the Constellations did exist which is a meere Quinta essentia or Quintessence born in the fifth form of the matrix in which place the light hath its originall out of which at last the Sunne is born or brought forth wherewith the third Principle becometh opened and manifested which Sun now is the life in the third Principle and the opener of the life of every life in the matrix in this place or Locus as the heart of God in Paradise in the immateriall heaven and birth openeth the eternall power of God wherein the eternall life continually springeth up and wherein the eternall wisdome continually shineth Thus also the light of the Sunne which is sprung up in the inanimate matrix by the flowing hovering or moving spirit in the matrix openeth the third principle of this materiall world which is the third and beginning Principle which as to this forme taketh an end and returneth into its Ether in the end of this enumeration as the Scripture witnesseth 11. And then all in this third Principle remaineth again in the first matrix onely that which hath been sown in this Principle and that hath its originall out of Paradise out of heaven and out of the second Principle viz. Man that continueth eternally in the matrix And if he have in this lifes time atrained the second Principle so that he is born therein it is well with him
with the Matrix in the deep above the earth and hath one and the same dominion The constellation ruleth in all things and it is the Limbus or the Masculine wherein the tincture consists and in the Matrix of the earth is the Aquastrish or watery Spirit they come forth onely out of the Matrix of the earth that they might be of the essence of the earth that so they might eat of the fruits that grow out of the earth For every Spirit lusteth after its mother from whence it came 39 Now then if the Beasts or Animals nature were meerly out of a lump of earth then they would eat earth but seeing it is proceeded out of the Matrix of the earth by the Fiat therefore it desireth also such food as the matrix affordeth out of its own essence and that is not earth but flesh yet this flesh now is a Masse whence the body cometh and the spirit of the constellation maketh the tincture therein which Spirit ruleth over all as in one mother and in every life it maketh the understanding for the spirit of the constellation ruleth in all things in the earth stones metals elements and creatures 40 For in the beginning of the creation at the time when the earth became materiall all was generated out of one onely substance and there was no more done but a separation made of one from another therefore in every separation there must needs be alwayes a vehement hunger of one after another An example whereof you have in propagation for the sake whereof the separation was so made For you see that there is a male and a female and that the one continually desireth copulation with the other that they may generate This is a great hidden secret Observe when the Creator by the Fiat separated the Matrix from the Aquaster or watery Mother for the first form is heavenly and incorruptible as long as the kingdome of this world standeth and the root of the first form holdeth Paradise I will set it down more intelligibly or plainly for the simplest Readers sake 41 Observe as hath been often mentioned that as in the Fiat in the aking matrix viz. the dark harshnesse or sournesse the fire rose up in the breaking wheele in the kindling and that in the fiery the light of the Sunne and of all the Starres sprung up which is done in the harsh matrix which from the light is become thin lowly and materiall water and the pleasant source of love sprung up so that one form vehemently loverh the other in respect of the kinde meek light which was come into all formes So now the soft meeknesse was become a new childe which was not the dark originalnesse in the anguishingnesse But this childe was the Paradise yet being it stood not in the Materia or matter therefore the matrix of the harshnesse could not comprehend it but it yeelded it selfe forth very desirously and longing with great earnestnesse according to the fire and bitternesse to comprehend the pleasant source of love and yet could not comprehend it for it was Patadisicall and thus it still stood in great longing and generated water 42 But now God separated the fire viz. the fifth essence or form from the water and out of that made the starres and the Paradise is hid in the matrix Therefore now the mother of the water desireth with great earnestnesse the mother of the fire and seeketh the childe of love and the mother of the fire seeketh it in the mother of the water where it was generated and there is between them a continuall vehement hunger one after another to copulate 43 Now God sayd Let all manner of beasts come forth every one after its kinde and so there came forth out of the essence of every ones kinde a male and a female And thus the Spirit of the Starres or the Spirit in the form of Fire had now by its longing copulated with the watry Spirit and two Sexes sprung out of one essence the one according to the Limbus in the forme of fire and the other according to the Aquaster or spirit of the water in the watry form yet so blended or mixed that they were alik as to the body and so the Male was qualified according to the Limbus or form of fire and the female according to the Aquaster in the watry forme 44 And so now there is a vehement desire in the creatures The Spirit of the male seeketh the loving childe in the female and the female in the male for the irrationality of the body in the unreasonable creatures knoweth not what it doth the body would not if it had reason move so eagerly towards propagation neither doth it know any thing of the impregnation or conception onely its spirit doth so burne in desire after the childe of love that it seeketh love which yet is Paradisicall and it cannot comprehend it but it maketh a semination onely wherein there is again a centre to the birth And thus is the originall of both Sexes and their propagation yet it doth not attain the Paradisicall childe of love but it is a vehement hunger and so the propagation is acted with great earnestnesse 45 But that I now write that the starres doe rule in all Beasts and other creatures and that every creature received the Spirit of the starres in the creation and that all things still stand in the same Regiment this the simple will hardly beleeve though the Doctor knoweth it well and therefore we direct them to Experience Behold a Male and Female beget young ones and that often now they come forth out of one onely body yet are not of one kinde nor of the same colour and vertue nor shape or form of body All this is caused by the alteration of the starres For when the seed is sown the Carver maketh an Image according to his pleasure yet according to the first essence he cannot alter that but he giveth the spirit in the essence to it according to his power or ability or dominion as also manners and senses colour and gesture like himselfe to be as he is and as the Constellation is in its essence at that time when the creature draweth breath first in its mothers body whether the essence be in evill or in good inclined to biting worrying and striking or to meeknesse or loving kindnesse and gentlenesse all as the heaven is at that time so will also the spirit and the beast be CHAP. IX Of the Paradise and then of the transitorinesse of all creatures how all take their beginning and end and to what end they here appeared The Noble and most pretious Gate or exposition concerning the reasonable Soule 1 NO Money nor Goods nor Art nor Power can bring you to the eternall rest of the eternall soft meeknesse of Paradise but onely the noble Knowledge into that you
he doth it but for his bellies sake and his own honour and esteeme he is no Pastour or Shepheard but he dependeth on the great Whore upon Antichrist and yet he supposeth that he is a Pastour or Shepherd but he is not knowne in Paradise 12. Christ teacheth us and warneth us faithfully of the Times that were to come wherein they shall say Loe here is Christ or Loe there he is he is in the wildernesse he is in the chamber goe not forth beleeve it not for as the lightening breaketh forth in the East and shineth to the West so will the coming of the Son of man be 13. Therefore O childe of Man see whether it be not so where the false Pastours or Shepherds without the Divine calling alwayes wrangle strive contend and dispute and every one of them saith Follow me here is Christ there is Christ and they one judge and condemne another and give one another over to the Devill they abandon unity and forsake the love wherein the Spirit of God is generated and cause bitternesse and lead astray the simple plaine people to think that Christ is such a wrangling Shepherd Pastour Priest or Minister and doth so grapple with his Opponents in raising warre and murther as they doe and that the Spirit of God must needs be in such doings which are accounted zeale for God and that this must be the way to Paradise 14. Christ said Love one another thereby shall men know that yee are my Disciples if any smite thee on one cheeke turne to him the other cheeke also if you be persecuted for my Names sake then rejoyce for your reward is great in the Kingdome of Heaven But now there is nothing taught but meere ignominy reproach and revilings they that are dead for many hundred yeares agoe and are in the Judgement of God and some also may be in Paradise these must be judged and condemned and cursed by the wrangling Shepherds or contentious Priests Doth the Holy Ghost speake by them as they cry out and say he doth whereas they are still full of gall and bitternesse and nothing but covetousnesse and vengeance is kindled in them and they are far from the way of Paradise 15. Therefore thou childe of Man take heed let not your eares be tickled When you heare the false Shepherds or Pastours judge and condemne the children of Christ that is not the voice of Christ but of Antichrist the way to Paradise hath cleane another entrance your heart must with all your power and strength be directed to God or Goodnesse and as God desireth that all men should be saved so his will is that we should help to beare one anothers burthen and beare with one another and friendly soberly and modestly meet one another with entreaties in the Holy Ghost and seek with earnestnesse the salvation and welfare of our neighbour in humility and wish heartily that he might be freed from vanity and enter with us into the Garden of Roses 16. The knowledge that is in the infinite God is various and manifold but every one should rejoyce in the gifts and knowledge of another and consider that God will give such superabundant knowledge in the Paradisicall world of which wee have here in the variety and difference of Gifts but a Type Therefore we must not wrangle nor contend about Gifts and knowledge for the Spirit giveth to every one according to his Essence in the wonderfull God to expresse that Gift he hath after his own forme or manner for that forme in the perfection of love in Paradise will be a very inward hearty sport of love where every one shall speake from his knowledge of the great wonders of the holy Birth 17. O what sharp thornes the Devill hath brought into the sport of love that we practise such proud contention in the noble knowledge in so much that men binde up the Holy Ghost with Lawes What are Lawes in the Kingdome of Christ who hath made us free that we should walke in him in the Holy Ghost To what purpose are they invented but for the pleasure of Antichrist who thereby doth strut in might and pomp and is God on Earth O flie from him thou childe of Man the time is come for us to awake from the sleepe of Antichrist Christ cometh with the faire Lilly out of Paradise in the valley of Jehosaphat it is time for them to trim their Lamps that will goe to the Marriage of the Lamb The Gate or the Exposition 18. Paradise consisteth in the power and vertue of God it is not corporeall nor comprehensible but its corporeity or comprehensibility is like the Angels which yet is a bright cleere visible substance as if it were materiall but it is figured meerly from the vertue or power where all is transparent and shining where also the centre of the Birth is in all things and therefore the birth is without measure or end 19. I give you a similitude in the minde of man from which the thoughts are generated which have neither number nor end for every thought hath a centre to generate againe other thoughts and thus is the Paradise from eternity to eternity But being the light of God is eternall and shineth without wavering or hinderance therefore also in the birth there is an unchangeable substance wherein all things spring up in meere perfection in great love 20. For the spirit of knowledge intimateth this that there are fruits and things that grow in Paradise as well as in this world in such a forme or figure but not in such a source or property and palpability For the matter or body of it is power and it groweth in the heavenly Limbus its roote standeth in the Matrix wherein there is neither earth nor stone for it is in another Principle The fire in that Principle is God the Father and the light is God the Sonne and the Aire is God the Holy Ghost and the vertue or power out of which all springeth is Heaven and Paradise 21. As we see that here out of the earth there spring plants hearbs and fruits which receive their vertue from the Sunne and from the Constellation so the Heaven or the heavenly Limbus is in stead of the earth and the light of God in stead of the Sunne and the eternall Father in stead of the vertue of the Starres the depth of this substance is without beginning and end its breadth cannot be reached there is neither yeares nor time no cold nor heate no moving of the Aire no Sunne nor Starres no water nor fire no sight of evill spirits no knowledge nor apprehension of the affliction of this world no stony rock nor earth and yet a figured substance of all the creatures of this world For all the creatures of this world have appeared to this end that they might be an eternall figured similitude not that they continue in this spirit in their substance no not
or Revelation as this is therefore now I will goe on with my Conference between the Elements Sunne and Starres where there is a continuall wrestling and overcoming in which the childe in the Mothers body or womb is figured and I freely give the Reader to know that indeed the true Element lyeth hidden in the outward man which is the chist of the Treasure or cabinet of the precious gemme and jewell of the soule if it be faithfull and yeeld it selfe up to God 55. So now when the heart liver lungs bladder stomack and spirit together with the other parts or members of the childe are figured in the Mothers body by the Constellation and Elements then the Region or Regiment riseth up which at length figureth fashioneth or formeth all whatsoever was wanting And now it exceedingly concerneth us to consider of the originality of speech minde and thoughts wherein Man is an image and fimilitude of God and wherein the noble knowledge of all the three Principles doth consist 56. For every Beast also standeth in the springing up of the life formerly mentioned in the Mothers body and taketh its beginning after the same manner in the Dammes or Mothers body and its Spirit liveth also in the Starres and Elements and they have their faculty of seeing from the glance of the Sunne and in the same beginning of the life there is no difference between Man and Beast For a Beast eateth and drinketh smelleth heareth seeth and feeleth as well as man and yet they have no understanding in them but onely to feed and multiply Wee must goe higher and see what the Image of God is which God so dearly loved that he spent his heart and sonne upon it and gave him to become Man so that he came to help Man againe after the Fall and freed and redeemed him againe from the beastiall Birth and brought him againe into Paradise into the heavenly Region 57. Therefore wee must look after the ground of it how not onely a beastiall man with beastiall qualifications or condition is figured or formed but also a heavenly and an Image of God to the honour of God and the magnifying of his deeds of wonder to which end he so very highly graduated Man that he had an eternall similitude and Image of his own substance for to that end he hath manifested himselfe by heaven and earth and created some creatures to be eternall understanding and rationall Spirits to live in his vertue and Glory and some to be figures so that when their Spirit goeth into the Ether and dissolveth the Spirits which are eternall might have their joy and recreation with them 58. Therefore wee must search and see what kinde of Image that is and how it taketh its beginning so that Man beareth an earthly Elementary and also an heavenly Image And not onely so but he beareth also a hellish Image on him which is inclined or prone to all finnes and wickednesse and all this taketh beginning together with the beginning of the life 59. And further wee must look where then the own will sticketh whereby Man can in his own power yeeld up himselfe how he will either to the Kingdome of Heaven or to the Kingdome of Hell To this looking Glasse wee will invite them that hungar and thirst after the noble knowledge and shew them the ground whereby they may in their minds be freed from the errours and contentious Controversies in the Antichristian Kingdome Whosoever now shall rightly apprehend this Gate he shall understand the Essence of all Essences and if he rightly consider it he shall so learne to understand what Moses and all the Prophets and also what the holy Apostles have written and in or from what kinde of Spirit every one hath spoken also what hath ever been and what shall or can be afterwards The most precious Gate in the Roote of the Lilly 60. Now if wee consider the three Principles and how they are in their Originall and how they generate themselves thus then wee shall finde the Essence of all Essences how the one goeth out of the other thus and how the one is higher graduated than the other how the one is eternall and the other corruptible and how the one is fairer and better than the other also thus wee shall finde wherefore the one willeth to goe forward and the other backward Also thus wee shall finde the love and desire and the hate and enmity of every thing 61. But now wee cannot say of the Originalnesse of the Essence of all Essences otherwise than that in the Originall there is but one onely Essence out of which now goeth forth the Essence of all Essences and that one Essence is the eternall minde of God that standeth hidden in the darknesse and that same Essence hath longed from Eternity and had it in the will to generate the light and that longing is the source or eternall working propertie and that will is the springing up now the springing up maketh the stirring and the mobility and the mobility maketh the attracting in the will and the will maketh againe the longingnesse so that the will alwayes longeth after light and this is an eternall Band that is without beginning and without end for where there is a willing there is also desiring and where there is a desiring there is also in the wills desiring an attracting of that which the will desireth Now the desiring is soure hard and cold for it draweth to it and holdeth it for where there is nothing there the desiring can hold nothing and therefore if the will desireth to hold any thing the desiring must be hard that the will may comprehend it and being there was nothing from eternity therefore the will also could comprehend and hold nothing 62. Thus wee finde now that the Three from eternity are a not beginning and indissoluble band viz. longing willing and desiring and the one alwayes generateth the other and if one were not then the other also would not be of which none know what it is for it is in it selfe nothing but a Spirit which is in it selfe in the darknesse and yet there it is no darknesse but a nothing neither darknesse nor light Now then the longing is an hunger seeking or an infecting of the desiring and the will is a retention in the desiring and now if the desiring must retaine the will then it must be comprehensible and there must not be one onely thing alone in the will but two now then seeing they are the two therefore the attracting must be the third which draweth that which is comprehensible into the will Now this being thus from eternity therefore it is found of it selfe that from eternity there is a springing and moving for that which is comprehended must spring and be somewhat that the will may comprehend somewhat and seeing that it is somewhat therefore it must be soure and attractive that it may come
downe and this terrour or skreek or crack is made in the sharpnesse of the flash and this now is the terrour skreeke or crack of great joy and there the re-comprehended will desireth the crack of joy in the meeknesse and the desiring is the attracting of the joy and the attracting is the infecting or mingling in the will and that which is attracted maketh the will swell or be impregnated for it is therein and the will holdeth it fast 71. Now here is nothing which the will with the sharpnesse or essence could draw to it but the meeknesse the deliverance from the darknesse this is the desire of the willing and therein then standeth the pleasant ioy which the will draweth to it selfe and the attracting in the will dwelleth or impregnateth the will that it becometh full 72. And thus the comprehended will is swelled or impregnated by the joy in the meeknesse which it desireth without intermission to generate out of it selfe for its own joy againe and for its sweet tast or relish in the joy And the same will to generate comprehendeth the meeknesse in the joy which standeth in the swelled or impregnated will and it bringeth the Essences or the attracting of the willing againe out of the will before the will for the desiring draweth forth the swelling or impregnation out of the swelled or impregnated will before the will and that which is drawne forth is the pleasant vertue joy and meeknesse And this now is the desiring of the eternall will and no more but to eate and to draw againe this vertue into it and to be satiated therewith and it can desire nothing higher or more refreshing for therein is the perfection or fulnesse of the highest joy and meeknesse 73. And so in this vertue which is in God the Father as is before-mentioned standeth the Omniscience or all knowledge of what is in the Originalitie in the Eternity where the flash then discovereth it selfe in many thousand thousands without number for this vertue of joy in the refreshment or habitation is proceeded from the sharpnesse of the flash and in the sharpnesse of the All-mightinesse over the Darknesse seeth or looketh againe in the eternall sharpnesse into the dark minde and that minde inclineth it selfe to the vertue and desireth the vertue and the vertue goeth not back againe in the darknesse but beholdeth it selfe therein from whence it is that the eternall minde is continually longing panting or lusting after the vertue or power and the vertue is the sharpnesse and the sharpnesse is the attracting This is called the Eternall Fiat which there createth and corporiseth what the eternall will in the Allmighty meeknesse which there is the might and the breaking or destroyer of the darknesse and the building of the Principle and what the will in the eternall skill or knowledge discovereth and in it selfe conceiveth apprehendeth or purposeth to doe and whatsoever giveth it selfe up to the meeknesse that will the will create by the sharpe Fiat which is the eternall Essence And this now is the will of God whatsoever inclineth it selfe to him and desireth him that same he will create in the meeknesse even all whatsoever out of the many thousand thousands out of the infinitenesse inclineth it selfe in its vertue to him 74. Now thus the infinitenesse hath the possibility while it is yet in the first Essence or substance that it can incline it selfe to him but here you must not understand it any more concerning the whole for God onely is the whole totum universale the great deepe all over but this which is in the infinitenesse is divided and it is in the appearing flash or sparkling of the plurality or multiplicity where the whole in and through himselfe in the eternall impregnated darknesse sparkleth or discovereth it selfe in infinitum or infinitely this discovery or these sparklings stand altogether in the originality of the fire flash and may againe in the impregnated darknesse viz. in the cold sourenesse and in the flash of the fire discover flash or sparkle and give up themselves or againe conceive a will out of the darknesse to goe out of the anxiety of the minde through the sharpnesse in the flash in the meeknesse to God 75. For the sharpnesse in the flash is alwaies the Centrum or Centre to the Regeneration in the second Principle to which now the Worme in the sparke inclineth or uniteth to generate it selfe in whether it be in the eternall cold out of the sharp essence through the flash in the fiercenesse or sternnesse of the fire or out of the sharpnesse in the Regeneration of the meeknesse to God therein it standeth and there is no recovery back from thence For the meeknesse goeth not back againe into the darke fierce and cold Essence in the first attracting which from Eternity is before the re-comprehended or re-conceived will but it cometh to help that darknesse and enlighteneth whatsoever cometh to it out of the strong might of God and this liveth in the vertue and in the light eternity with God 76. And the deepe of the darknesse is as great as the habitation of the light and they stand not one distant from the other but together in one another and neither of them hath beginning or end there is no limit or place but the sharp regeneration is the mark stroake bounds or limitation between these two Principles 77. Neither of them is above or beneath onely the Regeneration out of the darknesse in the meeknesse is said to be above and there is such a barre or firmament between them that neither of them both doth comprehend the one the other for the barre or marke of limitation is a whole Birth or Principle and a firme Centre so that none of them both can goe into the other but onely the sharp fire-flash the strong might of God that standeth in the midst in the Centre of the Regeneration and that onely looketh into the Worme of the darknesse and with its terrour in the darknesse maketh the eternall anguishing source the rising up in the fire which yet can reach nothing but onely the anguish and in the anguish the fierce sterne flash and so now whatsoever becometh corporised there in the sterne fierce or strong minde in the sparkling or shining of the infinitenesse and doth not put its will in the corporising forward into the Centre of the Regeneration in the meeknesse of God that remaineth in the darke minde in the fire-flash 78. And so that creature hath no other will in it selfe neither can it ever make any other will from any thing for there is no more in it but a will to fly up in its own unregenerated might above the Centre and to rule or domineere in the might of the fire over the meeknesse of God and yet it cannot reach it 79. And here is the Originall cause that the Creature of the
darknesse willeth to be above the Deity as the Devill did and here is the originall of selfe-Pride for such as the source in the creature is such also is the Creature For the Creature is proceeded out of the Essence and on the other side the source viz. its Worme is proceeded out of the eternall will of the darke minde 80. And this will is not the will of God nor it is not God neither but the re-conceived will to meeknesse in the minde is Gods regenerated will which standeth there in the Centre of the Birth in the sharpnesse of the breaking or destroying of the darknesse and in the pleasant loving kindnesse of the fulnesse of the joy and springing up of the light in the re-impregnating of the will and to generate the vertue of the eternall Omniscience and Wisdome in the love that is God and the proceed from him is his willing or desiring which the essence viz. the sharp Fiat createth and God dwelleth in the second Principle which is eternally generated out of the eternall Centre out of the Eternall will and this is the Kingdome of God without number and end as it further followeth The Gate of the Sonne of God the Pleasant Lilly in the Wonders 81. Therefore as the will doth thus impregnate it selfe from eternity so also it hath an eternall willing or desiring to bring forth the childe with which it is big impregnated or conceived and that eternall will to bring forth doth bring forth eternally the childe which the will is conceived withall and this childe is the eternall vertue or power of meeknesse which the will conceiveth againe in it selfe and expresseth or speaketh forth the Deepth of the Deity with the eternall wonders of the wisdome of God 82. For the will is it that expresseth and the childe of the eternall vertue and eternall meeknesse is the word which the will speaketh and the going forth out of the spoken word is the Spirit which in the sharp might of God in the Centre of the Regeneration out of the eternall minde out of the anxiety in the fire-flash in the sharpnesse of the destroying or breaking of the darknesse and breaking forth of the light in the meeknesse out of the eternall will from eternity goeth forth out of the word of God with the sharp Fiat of the great might of God and it is the Holy Ghost or Spirit of God which is in the vertue or power of the Father and goeth eternally forth from the Father through the Word out of the mouth of God The Gate of Gods Wonders in the Rose of the Lilly 83. Now Reason asketh Whither goeth the Holy Ghost when he goeth forth out of the Father and Sonne through the Word of God Behold thou sick Adam here the Gate of Heaven standeth open and very well to be understood by those that will or have a minde to it For the Bride saith come and whosoever thirsteth let him come and whosoever cometh drinketh of the fountaine of the knowledge of the Eternall Life in the smell and vertue of the Lilly of God in Paradise 84. As is mentioned above so the Ground of the holy Trinity is in one onely divine and undivided Essence being or substance God the Father Sonne and Holy Ghost from Eternity arising from nothing alwayes generated from and out of it selfe from Eternity not beginning nor ending but dwelling in it selfe comprehended by nothing having neither beginning nor end subject to no locality nor limit number nor place it hath no place of its rest But the Deepe is greater than wee can perceive or thinke and yet it is no Deepe But it is the unsearchable Eternity and if any here will think to finde an end or limit they will be confounded or disturbed by the Deity for there is none it is the end of Nature and whosoever goeth about to thinke or dive with his thoughts deeper doth like Lucifer who in high mindednesse or Pride would flie out above the Deity and yet there was no place but he went on himselfe into the fiery fiercenesse and so he perished withered or became dry as to the fountaine of the Kingdome of God 85. Now see the Lilly thou noble minde full of anguish and afflictions of this world behold the holy Trinity hath an eternall will in it selfe and the will is the desiring and the desiring is the eternall Essences wherein then standeth the sharpnesse viz. the Fiat which goeth forth out of the heart and out of the mouth of God by the Holy Ghost or Spirit of God and the will that is gone forth out of the Spirit that is the divine vertue which conceiveth or comprehendeth the will and holdeth it and the Fiat createth it viz. that vertue so that in it as in God himselfe all Essences are and so that the blossome of the light in it may spring up and blossome out of the heart of God and yet this is not God but it is the chast virgin of the eternall wisdome and understanding of which I treate often in this Booke 86. Now the virgin is present before God and inclineth her selfe to the Spirit from which the vertue proceedeth out of which shee viz. the chast virgin is this is now Gods companion to the honour and joy of God the same appeareth or discovereth her selfe in the eternall wonders of God in the discovery shee becometh longing after the wonders in the eternall wisdome which yet is her selfe and thus shee longeth in her selfe and her longing is the eternall Essences which attract the holy vertue to her and the Fiat createth them so that they stand in or become a substance and shee is a virgin and never generateth any thing neither taketh any thing into her her inclination standeth in the Holy Ghost who goeth forth from God and attracteth nothing to him but moveth before God and is the blossome or branch of the growth 89. And so the virgin hath no will to conceive or be impregnated with any thing her will is onely to open the wonders of God and therefore shee is in the will in the wonders to discover or make the wonders appeare in the eternall Essences and that virgin-like will createth the soure fiat in the Essences so that it is become a substance and standeth eternally before God wherein the eternall wonders of the virgin of the wisdome of God are revealed 88. And this substance is the eternall Element wherein all Essences in the divine vertue stand open and are visible and wherein the faire and chast virgin of the divine wisdome alwayes discovereth her selfe according to the number of the infinitenesse out of the many thousand thousands without end and number and in this discovering there goe forth out of the eternall Element colours arts and vertues and the sprouts of the Lilly of God at which the Deity continually rejoyceth it selfe in the virgin of the wisdome and that joy
gift when and how he will wee are not able to comprehend the least sparkle of him unlesse the Gates of the Deepe be opened to us in our Minde where then the zealous earnest and highly desirous kindled Spirit is as a fire to which the earthly body ought to be subject and will grudge no paines to serue the desirous fiery minde And although it hath nothing to expect for its labour but scorne and contempt from the world yet it must be obedient to its Lord for its Lord is mighty and it selfe is feeble and its Lord leadeth driveth and preserveth it and yet in its ignorance or want of understanding it knoweth nothing of what it doth but it liveth like all the Beasts and yet its will is not to live thus but it must follow the worthy minde which searcheth after the wisdome of God and the minde must follow the light of Nature for God manifesteth or revealeth himselfe in that light or else wee should know nothing of him 3. And now when wee consider our minde in the light of Nature and what that is which maketh us zealous or earnest which burneth there in as a light and is desirous thirsty or covetous like fire which desireth to receive from that place where it hath not sowen and would reape in that Countrey where the body is not at home or dwelleth not then the precious virgin of the Wisdome of God meeteth us in the middlemost seate in the Centre of the light of life and saith the light is mine and the power or vertue and glory is mine also the Gate of knowledge is mine I live in the light of Nature and without mee you can neither see know nor understand any thing of my vertue or power I am thy Bridegroom in the light and thy desire or longing after my vertue or power is my attracting in my selfe I sit in my Throne but thou knowest mee not I am in thee and thy body is not in me I distinguish or separate and thou seest it not I am the light of the senses and the roote of the senses is not in mee but neere mee I am the Bridegroom of the roote but shee hath put on a rough coate I will not lay my selfe in her armes till shee putteth that off and then I will rest eternally in her armes and adorne the roote with my vertue and power and give her my beautifull forme and will espouse my selfe to her with my Pearle 4. There are three things which the minde hath in it and doe rule it yet the minde in it selfe is the desirous will and those three things are three Kingdomes or Principles one is eternall and the second is eternall but the third is corruptible the one hath no beginning the second is without beginning eternally generated and the third hath a beginning and end and corrupteth againe or perisheth 5. And as the eternall minde is in the great unsearchable Depth and from Eternity is the Indissoluble Band and the Spirit in the source which continually generateth it selfe and never decayeth and that therein in the Centre of the deepe is the reconceived will to the light and the will is the desiring and the desiring attracteth to it and that which is attracted maketh the darknesse in the will so that in the first will the second will generateth it selfe againe that it might fly out of the darknesse and that second will is the minde which discovereth it selfe in the darknesse and the discovery or glance breaketh or dispelleth the darknesse so that it standeth in the sound and in the crack where then the flash sharpeneth it selfe and so standeth eternally in the broken darknesse so that the darknesse thus standeth in the sound of the Starres and in the breaking of the darknesse the reconceived will is free and dwelleth without the darknesse in it selfe and the flash which there is the seperation and the sharpnesse and the noise or sound is the dwelling of the will or of the continually conceived minde and the noise and the sharpnesse of the flash are in the dwelling of the will free from the darknesse and the flash elevateth the will and the will triumpheth in the sharpnesse of the flash and the will discovereth it selfe in the sharpnesse of the sound in the flash of the light without the darknesse in the breaking in the infinitenesse and in that infinitenesse of the flash there is in every discovery of the whole in the particular in every reflection againe a Centre of such a Birth as is in the whole and those particulars are the senses and the whole is the minde out of which the senses proceed and therefore the senses are mutable or transitory and not in the substance but the minde is whole and in the substance 6. My beloved Reader just thus is our minde also it is the Indissoluble Band which God by the Fiat in the moving Spirit breathed into Adam out of the Eternall Minde from whence the Essences are a particular or a sparkle out of the Eternall Minde which hath the Centre of the breaking and in the breaking hath the sharpnesse in it selfe and that will driveth forth the flash or glimpse in the breaking and the sharpnesse of the consuming of the darknesse is in the glimpse or flash of the willing and the will is our minde the glimpse is the eyes in the fire-flash which discovereth it selfe in our Essences in us and without us for it is free and hath both the Gates open that Gate in the Darknesse and that Gate in the Light For although it doe continue in the darknesse yet it breaketh the darknesse and maketh all light in it selfe and where it is there it seeeth As our thoughts they can speculate a thing that is many miles off when the body is far from thence and it may be never was in that place the discovery or glimpse or piercing sight of the eye of the minde goeth through wood and stone through bones and marrow and there is nothing that can withhold it for it pierceth and breaketh the darknesse every where without rending the body of any thing and the will is its horse whereon it rideth Here many things must be concealed because of the Devillish Inchantment or else wee would reveale much more here for the Nigromanticus or Nigromancer is generated here 7. But now the first will in the minde is out of the soure anxiety and its glimpse or discovery in the Originall is the bitter strong or source fire-flash in the sharpnesse which maketh the stirring and noise and also the seeing in the Glance of the sharpnesse of the fire-flash that so the reconceived Glimpses discoverings or Glances in the thoughts have a light in them from whence they see when they run along like a flash 8. Yet this first will in the minde ought not to stay behinde in the Abysse of the soure fiercenesse in which the fierce malice is but ought to
enmity in it selfe and therein is the Eternall Worme generated 17. Therefore wee must know that God as he is all in all so where he is not in the love in the light there he is in the darknesse in the fiercenesse and source or torment for before the time of the Creation there was nothing but the source and over it the Deity which continueth in Eternity there is no other ground you can finde nothing more therefore give over your deep searching for it is the end of Nature 18. Although such Revelations have been hidden or concealed from the beginning of the world yet because it must now goe into its Ether and into the breaking-through therefore all standeth naked whatsoever hath been hidden in Nature and there shall very great things which have been hidden be revealed or manifested and this Mysterie is the break of Day Therefore it is time to awake for the awakening of the dead is neere at hand 19. Now when God had pronounced his sentence upon Adam and ordained the Treader upon the Serpent for him for his comfort and assistance in his toyle and misery upon Earth then he pronounced Eves sentence also and established her perfectly to be a Woman of this world and said to her Thou shalt beare Children with much paine and thy will shall be in subjection to thy Husband or Man and he shall be thy Lord and I will cause many paines to thee when thou art conceived with childe 20. And here it is as cleere as the Sunne that it was not intended that Man in the beginning should generate in such a manner for it should all have been done without paine without Beastiall impregnation without a wife or Woman and without a Husband or Man And therefore the Treader upon the Serpent was borne of a virgin without the seede of Man although now that also must be to be done in such a humane manner yet that was to this end onely that the Deity might enter into flesh and so might generate the soule of flesh againe out of the dark flesh out of Death into Life But else the Saviour or Champion is wholly the Virgins Sonne and a virgin-minde as the first Adam was in the Creation for you must earnestly and accurately consider and understand what manner of Person he is 21. First he is God and is in the Father of Eternity generated out of the Father of Eternity from Eternity without beginning and end out of the Depth of the Allmightinesse out of the broken Gates of the Sharpnesse or Depths of God in the Joy or habitation where the Father attracteth the pleasant Joy in his Eternall will whereby the will is impregnated with the attracted vertue of the light out of which impregnation the Father conceiveth the other or second will to generate the vertue and that conception or comprehension is his Word which the Father speaketh out of the will before the will out of himselfe and this speaking remaineth in the mouth of the Father as a comprehended word with the second will and the issue out of the spoken word which goeth forth out of the will through the Word is the Spirit and that which is spoken forth before the will is the Eternall wisdome of God the virgin of the chastity 22. For God generateth nothing else but his Heart and Sonne and will never generate any other thing out of himselfe Therefore that which is spoken forth before or from the will is a virgin of chastity which never generateth any thing else neither but shee discovereth her selfe in the Holy Ghost in infinitum infinitely in the Deepe of the wonders of the Allmightinesse and openeth them and shee hath the strong Fiat of God for an Instrument to work with whereby shee createth and did create all in the beginning and shee discovereth her selfe in all created things so that by her the wonders of all things are brought to the Day-light The strong Gate of the Incarnation or becoming Man of Jesus Christ the Sonne of God 23. And out of this Heart and Word of God the Father with and through the chast virgin of God of his wisdome of the Omniscience is proceeded the Treader upon the Serpent in and with the Word of the Promise of God the Father to Adam and Eve and their children and hath Imaged or imprinted it selfe in Adam's and Eve's minde and espoused it selfe in Eternity therein and opened for the soule the Gate to the Kingdome of Heaven and hath with the chast virgin set it selfe in the Centre of the light of life in the Gate of God and hath given the virgin to the soule for a perpetuall Companion from whence Man hath his skill and understanding or else he could not have understanding shee is the Gate of the senses and yet shee leaveth the Counsell of the Starres because the soule liveth in the source or quality of the Starres and is too rough crude or soure and therefore shee cannot imprint or unite her selfe with the soule yet shee sheweth it the way of God But if the soule become a hellish Worme then it withdraweth into her Gate and standeth before God before his Word and Heart 24. But because the soule of Adam and Eve and of all the children of Men were too rough wilde and too hard kindled from the first Principle so that they had the source of Hell in them being inclined to all evill malice or mischiefe therefore the Word and the Treader upon the Serpent did not so instantly Image or imprint it selfe in the soule of Adam but stood opposite to the Kingdom of the Devill and of Hell and against their poysonous Darts in the minde and in the Minde of those men which incline and yeeld themselves to the Treader upon the Serpent it breaketh the head of the Serpent the Devill 25. And so it was tried for a long time whether it were possible that Man should be recovered this way so that he might yeeld himselfe wholly to God that the soule might be borne in the Word and at last stand before God yet all was in vaine the kindled soule could not stand but there came to be Man-slayers and Murtherers also self-willed people in meere lechery and unchastity of the flesh also aspiring in state pride and domineering according to the Regiment of the Starres and Elements that driveth the body and soule of Man at all times and there were but few that did cleave to the Word of God 26. Then God sent the Deluge or Flood upon the whole world and drowned all flesh except Noah who did cleave to the Word of God he and his sonnes and their wives were preserved and so the world was tryed whether it would be afraid of the horrible judgement and cleave to the Word but it was all in vaine Then God chose to himselfe the Generation of Sem which did cleave to the Word that so he might
of the true Christian Church upon Earth and also of the Antichristian Cainish Church 1. HEre wee shall not be acceptable to the Antichrist much lesse to his stout Horse or stately Beast but seeing it thus appeareth to us in the wonder wee will describe it for a Memoriall to out selves and behold how the beginning and end of every thing is that wee also in our Combat may labour in the Gate of the Deepe although it be plaine that wee have nothing else to expect in this world for this Revelation or Manifestation from Antichrist and his Beast but scorne contempt disgrace and danger of our temporall life yet wee comfort our selves with the Eternall Conquest in our Saviour Christ wherein wee have to expect our great recompence the glimpse of which appeareth to us here in the great Wonder for which cause wee will proceed and not look upon this world but esteeme that which is to come greater than all 2. Our writing also will serve in its due time when the Lilly-Rose shall blossom for in these writings there is many a Noble Rose-Bud which at present because of the great darknesse in Babell cannot be knowne but there is a time wherein it shall stand according to its Spirit 3. Now if wee here discover the Antichrist the Devill in his Beast will mightily resist us and cry out upon us as if wee would stirre up sedition tumults and uproares but that is not true doe but earnestly consider what a Christian is it belongeth not to him to make uproares for he is a sheepe in the midst among Wolves and must be in the forme and minde of a sheepe and not of a Wolfe 4. Though indeed the Spirit of God in zeale and in the great might of the Father armeth many in the fiercenesse or wrath as may be seene by Elias where sometimes the sword of the wrath of God is given to the Angel for the slaying of Baals Priests in Babell by Elias Also where Moses Brake the Tables and imployeth the sword against the sinne of the worshippers of the Calse which neither Moses doth nor Elias but the fire of the wrath of God by Elias on the Mount 5. Now when God the Lord had pronounced Adam and Eves sentence about their Earthly misery labour cares and hard burthen which they must beare and that he had confirmed them husband and wife and also bound them in the Oath of Wedlock to keep together as one onely body and to love and help one another as the Members of one and the same body they were then wholly naked they stood and were ashamed of their earthly Image and especially of the Members of their shame also they were ashamed of the excrement of the earthly food of their bodies for they saw that they had a Beastiall condition according to the outward body with all its substance also heat and cold fell upon them and the chast Image of God was extinct and now they must propagate after a Beastiall manner 6. And then God the Lord through the Spirit of this world made them cloaths of the skinnes of Beasts and put those on them through the Spirit of this world that they might see that according to this outward world they were Beasts and he taught them how they should seek the wonders in the Spirit of this world and manifest them and cloath themselves out of the wonders 7. And here it may be seene very perfectly that Man in this world is not at home but he is come into it as a Guest and hath not brought the cloaths of this world with him as all other creatures that are at home therein doe but must borrow cloathing from the children of the Starres and Elements and must cover himselfe with strange cloathing which he brought not along with him when he entred into the Spirit of this world with which he strutteth it like a proud Bride and sheweth himselfe supposing that he is very fine and brave in it and yet it is but borrowed from the Spirit of this world which in its due time taketh it away againe and lendeth it him but for a while and then consumeth it againe 8. And this is done to the end because the Spirit of this world continually seeketh the Noble virgin of the Divine Wisdome and knoweth that shee is in Man that Man should seek the great wonders that are in it and bring them to light It still supposeth that it shall through Man bring the noble Tincture to light that the Paradise might appeare and that it might be freed from vanity 9. For the holy Element continually longeth or groaneth through the foure Elements to be released from the vanity of the foure Elements in like manner also the qualifying or influence of the grimme constellations or Starres laboureth and therefore it driveth man to seek such wonderfull formes or wayes that the Eternall wonders of God might be manifested which in the breaking of the world shall stand all in the figure in the shadow 10. Therefore all Arts and Sciences or Trades are through the Starry Spirit of this world from God manifested in Man that they may appeare in wonders and to that end God created this world that his wonders might be made manifest and therefore God permitted that Man is entred into the Spirit of this world that he might manifest his wonders through him Yet he desireth also that he should not misuse this world but that he should goe againe out of this world into him he desireth that Man should be where he is And therefore he instantly shewed Adam and Eve their monstrous forme by the Beast all clothing which he put on them per spiritum majoris mundi by the Spirit of the great world 11. But now if Adam had continued in Paradise he should have been able to manifest the wonders much better for they should have been much neerer to the forme of Angels and such great sinnes and abominations had not been brought to effect with many as is usually done now 12. But the Spirit of the Grimnesse or fiercenesse in the Eternall source or working property would also be manifested and open its wonders of which much may not be written for it is a Mysterium mystery or hidden secret that belongeth not to us to open though indeed wee have the knowledge of it let it stay till the time of the Lilly wherein then the Rose will blossom and then the Thornes in Babell will not prick us 13. When the chaines of the Driver are broken and the Thorny-Bush is burnt then one may goe more safely by the Thornes of the Burner and then this Mysterium or hidden secret may well stand in the light for it is great and wonderfull and reacheth into the Gate of the Father 14. The Rose-branch in the wonders will understand us well but Babell is not worthy of it shee
never went from his place that cannot be 9. And now he is become Man therefore his humanity is every where wheresoever his Deity was for thou canst not say that there is any place in Heaven or in this world where God is not now wheresoever the Father is there also is his heart in him and there also is the Holy Ghost Now his Heart is become Man and in the Humanity of Christ and therefore if you will think that the body of Christ is far of in Heaven yet you must also say that the Heart of God is in him and now when you say that God the Father is here present will you say that the heart in him is not here present with him Or wilt thou divide the Heart of God and wilt onely make it that there is but a spark of it in the body of Christ and that the rest of it is every where all over What doe you doe Desist and I will truly and exactly shew you the true Ground 10. Behold God the Father is every where and his Heart and Light is every where in the Father for it is alwayes from Eternity begotten every where of the Father and his birth hath neither beginning nor end he is even at this very day continually generated of the Father and then also when he was in the body of Mary yet he stood then in the Fathers Birth and was continually begotten of the Father and the Holy Ghost proceeded continually from Eternity from the Father through his Heart for the whole Generation of the Deity is no otherwise neither can it be otherwise 11. Now the Father is greater than all and the Sonne in him is greater than all and his Mercifulnesse is also greater than all and the one pure Element consisteth in his Mercifulnesse and is as great as God onely it is generated of God and is substantiall and it is under or inferiour to God and so therein is the Ternarius sanctus with the wisdome of God in the Wonders for all Wonders are manifested therein and that is the heavenly body of Christ with our here assumed soule in it and the whole fulnesse of the Deity is in the Centre therein and thus the soule is environed with the Deity and eateth of God for it is Spirit thus my beloved soule if thou art regenerated in Christ then thou puttest on the body of Christ which is out of the holy Element and that giveth thy new body food drink and the Spirit of this world in the 4 Elements giveth our old Earthly Body Earthly meate and drink that is Earthly and Elementary 12. Thus understand and know this precious depth as Christ-made a Covenant with us in the Garden of Eden that he as above mentioned would thus become Man so also after he had laid off that which was Earthly he made a Covenant with us and hath appointed his body for food and his bloud for drink and the Water of the Eternall Life in the Originality of the Deity for a holy Baptisme and commanded that wee should use it till he cometh againe 13. Now thou wilt say what did Christ give to his Disciples in his Last Supper when he sat with them at Table Behold the Deity is not comprehensible or circumscriptive and the holy Body of Christ is also not measurable it is creaturely indeed but not measurable he gave them his holy heavenly Body and his holy heavenly bloud for food and for drink as his own words import doest thou say how can that be Then tell mee how it can be that the holy Element hath put on this world and hath another Principle in the body of this world that holy Element is the heavenly body of Christ Thus he gave them outward bread and outward wine in the kingdome of this world and therewith his holy heavenly body in the Second Principle which comprizeth the outward and likewise his heavenly bloud wherein the heavenly Tincture and the holy life consisteth 14. Now saith reason That was another body in another bloud and not his own creaturely body prethee reason tell me how can it be another body indeed it is in another Principle but of no other Creature Did not Christ say I am not of this world and yet he was really according to the outward man of this world or doest thou understand it onely of his Deity What becomes then of his eternall humanity according to which he was a King of the promise upon the Throne of David If the promise had been able to ransome us then the worke need not have followed and Moses likewise had been able to have brought the people of Israel into the true promised Land which verily Joshua who was a type of this Christ could not doe but he brought them only into the Land of the Heathen where there was continually warre and strife and was onely a valley of misery 15. But this Christ fitteth upon the Throne of David upon the Throne of the Promise like as David was an outward King and in his spirit a Prophet before God and so sat outwardly as a Champion in the world and inwardly as a Priest before God who prophesied of this Christ that he should come and commanded all doores to be set open and all Gates to be lift up on high that this King of glory might enter in Thus he speaketh not onely of his Deity from which he prophesied for that was however with him and in the Power and knowledge of the same he spake but he prophesied of his Eternall humanity for that was not a King who onely sat there in the Spirit wee could neither see him nor converse with him but that is a King who sitteth in the humanity 16. Now this King was promised of God that he should possesse the Gates of his Enemies and should lead his enemies captive and the Devils are these enemies Now how doest thou conceive that when this Creature bound the Devils at Jerusalem and as a confined creature that did reach no further did lead them captive who then did binde them at Rome thou sayst his Deity O no! that was not its office the Devils are however in the Fathers most internall roote in his Anger A Creature must onely do it who was so great as could be every where with the Devils 17. Therefore must Christ in his Temptation overcome the Kingdome of the Anger and this externe birth and by his Entrance into death he brake the head of the Serpent viz. the Devill and all Devils and tooke them captive Thou must understand it thus That the inward Element which comprizeth the whole body of this world became Christs Eternall body for the whole Deity in the Word and Heart of God entred thereinto and espoused it selfe to remaine therein to all Eternity and this same Deity became a creature even such a creature as can be every where as the Deity it selfe and this same creature hath
away as to their source or property and all must be restored againe and then the life will spring forth through Death and the figure of every thing shall stand Eternally before God for which end it was created also wee know that our soules are immortall generated out of the Eternall Band and when this world passeth away then also all its Essences passe away which are generated out of it and the Tincture remaineth still in the Spirit 2. Therefore O Man Consider thy selfe here in this world in which thou standest in the Birth thou art sowne as a seede or Graine and a Tree groweth out of thee therefore now see in what Ground thou standest that thou mayest be found to be Timber for the great building of God in his Love and not for a threshold or footstoole to be troden under-feete or that is fit for nothing but for the fire whereof nothing will remaine but dust and ashes 3. It is said to thee that the wood or fewell of thy soule shall burne in the Last Fire and that thy soule shall remaine to be ashes in the fire and thy body shall appeare like black soote why wilt thou then stand in a wildernesse yea in a Rock where there is no water How then will thy Tree grow againe O! what great misery it is that wee are ignorant in what soyle wee grow and what kinde of Essences wee draw to us seeing our fruit shall appeare and be tasted and that which is pleasant shall stand upon Gods Table and the other shall be cast to the Devils swine Therefore let it move you to looke that you grow in the Ground or soyle of Christ and bring forth fruit that may be set upon Gods Table which fruit never perisheth but continually springeth and the more it is eaten of the pleasanter it is how wilt thou rejoyce in the Lord. 4. The Last Judgement is appointed for that end and as wee know that all things in this world have had a beginning so they shall also have an end for before the Time of this world there was nothing but the Band of Eternity which maketh it selfe and in the Band the Spirit and the Spirit in God who is the highest Good which was alwayes from Eternity and never had any beginning but this world hath had a beginning from the Eternall Band in the Time 5. For this world maketh a Time therefore it must perish and as it hath been Nothing so it will be Nothing againe for the Spirit moveth in the Ether And therein the Limbus which is corruptible is generated from whence all things proceed and yet there was no fashioner but the Spirit or the Vulcan in the Essences and so also there were no Essences they were generated in the will of the Spirit and in that will is the fashioner which hath fashioned all things out of nothing but meerly out of the will 6. Seeing then it is fashioned out of the Eternall will therefore it is Eternall not in substance but in the will and after the breaking of the substance this world standeth wholly and altogether like a figure in the will for a Glasse of Gods works of Wonder And so wee know now that where there is a will it must comprehend it selfe so that it be a will and that comprehension maketh an attraction and that which is attracted is in the will and it is thicker than the will and is the darknesse of the will and a source in the darknesse for the will destreth to be free and yet cannot be free except it goe againe in it selfe out of the Darknesse and if it doe then the Darknesse continueth in the first will and there conceived will remaineth in it selfe in the Light 7. Thus wee give you to understand that this world when the will was moved was created out of the Darknesse and the out-going out of the will in it selfe is God and the out-going out of God is Spirit which hath discovered it selfe in the dark will and that which was discovered were the Essences and the Vulcanus was the wheele of the Minde that divided it selfe into seven Formes 8. And as is mentioned before these seven Formes divide themselves againe every one in it selfe into infinite many formes according to the discovery of the Spirit and therein standeth the Essence of all Essences and it is all a great wonder and our whole Teaching doth but aime at this that wee Men might enter into the Light holy wonders for at the end of this Time all shall be manifested and every thing shall stand in that wherein it is growne and then when that substance which at present it possesseth and bringeth forth perisheth then it is all an Eternity 9. Therefore let every one have a care how he useth his Reason that he may therewith stand in great honour in the wonders of God Wee know that this world shall perish in the Fire it shall be no fire of straw or wood that would turne no stones to ashes and further to nothing neither will there any fire gather together into which this world shall be throwne but the fire of Nature kindleth it selfe in all things and will melt or dissolve the body of every thing or whatsoever is palpable and â—urne it to nothing 10. For as all in the Fiat was held and created according to the will of the fashioner which was the sole and totall work-master in all things in the seven Spirits of Nature which brake nothing when he fashioned it nor threw one part from the other when he had made it but every thing seperated it selfe and stood in the source of its own Essences so there shall not need much blustering Thunder and Lightening and breaking as this world in Babell teacheth but every thing perisheth in it selfe the source or flowing forth of the Elements cease as a Man when he dyeth ceaseth from working and all passeth into its Ether or receptacle 11. And at the Time before this Fabrick of Heaven and Earth perisheth and passeth into its Ether cometh the Judge of the Living and the Dead there all men must see him in his and in their flesh and all the Dead must rise through his voyce and stand before him and there the Angelicall world shall be manifested And all the Generations of the Earth which are not comprehended in the body of Christ shall howle and then they shall be seperated into two flocks and the Sentence of Christ passeth over all both good and bad and there will be howling trembling yelling roaring and cursing themselves the Children cursing their Parents and wishing that they had never been borne 12. Thus one of the wicked curseth the other who hath caused him to commit such wickednesse the Inferiour his Superiour that hath given him offence and been a stumbling block to him the Layety curse the Clergy or Priests who have given them evill Examples and
Chapter 15. God willed not the Earthly Copulation Verse 35 Chapter 17. Where Earth and Stones are Generated Verse 8 Chapter 25. VVhy the Earth trembled at the Death of Christ Verse 44 Chapter 27. Earthly knowledge vanisheth in the Judgement Verse 19 Election Chapter 17. Of Election before the foundation of the world Verse 102 103 Chapter 20. How little knowledge Babell hath of the Election Verse 59 Element Elements Chapter 14. A description what the oâ—â— Element is Verse 41 42 Chapter 14. Of the one Element and of the foure Elements Verse 44. to the 46. Chapter 14. VVhat the One Pure Element is Verse 88 Chapter 17. Where the Elements have their Originall Verse 48 Chapter 17. The Element out of which the foure Elements proceeded in the beginning that is without understanding Verse 7 Chapter 22. What the Eternall Element is Verse 19 20 Chapter 22. VVhy the Elements trembled Verse 46 Chapter 22. The One Element is Substantiall Verse 62 Eve Chapter 13. Eve's Creation described Verse 12. to 20 Chapter 13. The soule and forme of Eve before the Fall Verse 34. to the 36 Chapter 15. VVhy God must make Eve Verse 18 Chapter 17. Eve was Created for the Corruptibility Verse 10 Chapter 17. How Eve was beguiled Verse 32 Chapter 17. How Eve was Created Verse 55 Chapter 17. Eve was beguiled through her carelesnesse Verse 57 Chapter 18. The sentence upon Eve Verse 19 Chapter 20. Eve and the Apostles thought the same thing Verse 44 Evill Chapter 1. The Evill is not God Verse 2 Chapter 1. What is the first Matter of Evill Verse 5. to the 14 Chapter 20. The Evill Domineereth over the Good but God hath not ordained that it should be so Verse 29 Chapter 21. Evill and Good are in one another Verse 17 Chapter 24. From whence Evill thoughts come Verse 29 Fall Chapter 11. Of Lucifers and Adams Fall Verse 5 Chapter 11. How their Fall was foreseene Verse 22 Chapter 11. Reason speaketh against the Fall Verse 29 Chapter 18. How God willed not and yet willed the Fall Verse 12 13 Father Chapter 15. How Father and Mother are warned Verse 25 Chapter 17. Where God the Father Generateth the Sonne Verse 85 Chapter 20. Of the Drawing of the Father Verse 61 Chapter 25. How God the Father is Reconciled Verse 44 Faith Chapter 17. The Authour sets downe eight Articles of Faith Verse 116 Chapter 18. What Faith is able to doe Verse 76 Feare Chapter 23. Why wee ought not to feare or be afraid Verse 25 Feast Chapter 25. What is a Good Feast Verse 86 Figurer Chapter 20. The Figures of all things remaine Eternally Verse 9 Fire Chapter 5. How the Fire is in the water Verse 20 Chapter 7. The Originall of the Fire Aire Water and Earth Verse 12 Chapter 8. The Fire Aire Water Earth have every one their Creatures according to their Quality Verse 31 32 Chapter 10. What the Fire in this world and in Hell is Verse 45. 47 Chapter 14. The Blossome of the Fire moveth above the Heart Verse 22 Chapter 15. How the Fire is kindled in the Heart Verse 50 Chapter 27. Of the Fire by which the world shall perish Verse 9. 13 Fox Chapter 19. How some have the Fox hanging to their Coate when they Dye Verse 39 Gall. Chapter 14. The Gall kindleth the warmth in the Heart Verse 20 Chapter 14. How the Gall cometh to be in the Incarnation Verse 15 Chapter 14. How the Gall Heart Liver and Lungs are set in order Verse 18 Garment Chapter 19. He that will be heard of God must put off the Garment of abomination Ghosts Verse 48 Chapter 19. Concerning Ghosts of Deceased people that walke Verse 22 God Chapter 1. What God is The Essence of all Essences is generated out of him Verse 1 2. Chapter 1. How he is called an Angry God Verse 6 Chapter 1. God is not called God according to the first Principle Verse 8 Chapter 2. The Eternall working or Generation of God Verse 8 Chapter 4. Where wee must seeke God Verse 8. 44 Chapter 4. God is sought by Antichrist above the Starres Verse 23 Chapter 4. Without God there would be Nothing Verse 31 Chapter 4. God knoweth neither beginning nor End in himselfe Verse 54 Chapter 7. Where we must seek God Verse 15. to 19 Chapter 7. Why God is called God Verse 19 Chapter 10. How God is neere to us Verse 48 Chapter 14. Where God dwelleth Verse 80 Chapter 15. Whom God desireth to have Verse 26 Chapter 16. We shuld want our boasting in God Verse 1 Chapter 17. God was not so wrathfull at the meere biting of the Apple Verse 1 Chapter 17. How God is King of the Land Verse 67 Chapter 19. God is neerer us than the Saints Departed Verse 31 Chapter 20. God hath no pleasure in Judgement Verse 20. to the 26 Chapter 20. God is not at odds with himself Verse 60 Chapter 20. God hardeneth none Verse 62 Chapter 20. God did not will there should be any Devill Verse 64 Chapter 20. God knoweth what will come to passe Verse 64 Chapter 20. Gods foreseeing Verse 66 Chapter 20. Whom God draweth Verse 67 Chapter 20. God did not consent to Caines Murther of his brother Verse 93 Chapter 21. God cometh to help all things Verse 2 Chapter 21. All things in this world are of God Verse 1 Chapter 22. God and Paradise is Incomprehensible and stand in all things Verse 32 Chapter 22. From what the Name of God hath its Originall Verse 35 Chapter 22. VVhy God became Man Verse 43 Chapter 22. God and the Pure Element is become one Verse 63 Chapter 23. Both Good and Bad Men must manifest the wonders of God Verse 26 Chapter 24. God armeth the soule against the Divills treachery Verse 13 Chapter 25. Why God must come into the soule Verse 9 Chapter 25. Wherefore God must enter into Death Verse 10 Chapter 25. God mocked Adam when he said He is as one of us Verse 40 Chapter 25. God Man bung on the Crasse Verse 41 Chapter 25. The grace of God is for All Men. Verse 64 Chapter 25. The Anger of God is neither Good nor Evill Verse 70 Chapter 27. What God is Verse 7 Chapter 27. God giveth the seed to be sowen Verse 27 Chapter 27. God will not cast all away Verse 28 Good Chapter 17. Why God said it is not Good Verse 27 Ground Chapter 27. What the Ground is wherein the Heaven soweth seede Verse 27 Gutts Chapter 14. How the Gutts are made Verse 21 Chapter 14. Wherfore the stomack Guts are Verse 27 Chapter 14. Wherefore the Gutta are long and folded Hand Hands Verse 28 Chapter 25. What the Hand of God is Verse 107 Chapter 14. VVhat Hands are in the Incarnation Hearing Verse 27 Chapter 15. VVhat the Hearing is Verse 67 Heart Chapter 9. Out of what the Heart of God is Generated Verse 43 Chapter 10. The Heart of God is unchangeable Verse 41 Chapter 12. VVhat the