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 d Or dispute alwayes arguing without looking after the Salvation of their souls 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 e Or Schoolemaster 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 f A Seale that can be opened by no Academick or University or Scholastick learning but by earnest repentance fasting watching praying knocking and seeking in the sufferings of Iesus Christ by the Holy Ghost 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 g Or Great darknesse or blindnesse Night there are many that shall not see it by reason of their sleepe and great drunkennesse yet the Sunne will shine to the h Children oâ— Sophia or Divine Wisdom Children at Midnight Thus I commit the Reader to the i Or Sweete Meeke Love of God Amen The First Chapter Of the First Principle of the Divine * Beeing or substance 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 a Or materials Materia Matter to make it of but his own b Essence or substance 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 c Or scorching 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 d Begetteth beareth or bringeth forth Generateth the second and third For between e Astringency or at tracting 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 sence or thought which riseth up and in its rising beholdeth f Infecteth impregnateth or mixeth seed in it selfe 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 Devill out of himselfe but Angels to live in Joy to their comfort and
power of the stars which is that every life growth colour and vertue thicknesse and thinnesse smalnesse and greatnesse good and evill is moved and stirred by their power For this cause the wise Heathens did relye upon them and honoured them as Gods therefore I will write somewhat of their originall as farre as is permitted to me at this time for their sakes that seek and desire the Pearle But I have written nothing for the swine and other bestiall men who trample the Pearle into the dirt and scorn and contemn the spirit of knowledge such as they may with the first world expect a deluge or flood of fire and seeing they will beare no Angelicall image therefore they must beare the images of Lions Dragons and other evill beasts and worms or creeping things and if they will not admit of good counsell that God may help them then they must look to finde by experience whether the Scriptures of Prophesie doe lie to them or no. 16 The Evangelist St John writeth of the originality of the essence and creatures of this world so very highly and exactly as may be read in no other place of Scripture in the Bible In the beginning was the Word and the Word was with God and that Word was God This was in the beginning with God all things were made by it and without it was nothing made that was made In it was the life and the life was the light of men and the light shone in the darknesse and the darknesse hath not comcomprehended the light 17. Mark what John saith In the beginning of the Creation and before the times of the world was the Word and the Word was God and in the Word was the light and it shone in the Darknesse and the Darknesse could not comprehend the light Wherein may be clearly understood that the Eternall Light is God and that it hath its eternall Originall in the eternall vertue or power and that it is the eternall Word which shone in the Darknesse Seeing then that Word created all things in all places therefore it also was in all places for without it was nothing made 18. Now that Word had no matter out of which it made any thing but it created all things out of the Darknesse and brought them to light that it might shine forth appeare and present it selfe For in it was the life and it gave the life to the creature and the creature is out of its vertue and the vertue became materiall and the light shineth therein and the materiall vertue cannot comprehend it for that is in Darknesse but seeing the materiall vertue cannot comprehend the light which from eternity shineth in the darknesse therefore God hath given that materiall vertue another light which proceedeth out of the vertue viz. the Sunne which shineth in the creature that so the creature is manifested in the light 19. For as the Deity is the vertue or power and light of Paradise in the second Principle so the Sunne is the vertue or power and light of this materiall world in the third Principle and as the Deity shineth in the darknesse in the first Principle so the Sunne shineth in the darknesse in the third Principle And as the Deity is the eternall vertue and the spirit of the eternall life so the Sunne is the Spirit and the vertue in the n Or Transitory life corruptible life 20. So now a Spirit is nothing else but a springing will and in the will there is the anguish to the birth and in the anguish the fire generateth it selfe and in the fire the light and from the light the will becometh friendly pleasant milde and sweet and in the sweet will the kingdome and the glory generateth it selfe Thus the light keepeth the might or power and if that be put out then the vertue or power and glory ceaseth and the kingdome also 21. God who is the eternall light he is the eternall will he shineth in the Darknesse and the Darknesse hath comprehended the will and in that will which hath comprehended the Darknesse the anguish riseth up and in the soure harsh anguish the fire and in the fire the light and out of the light cometh the vertue or power and out of the vertue the kingdome So now out of the fire came the Constellations and moreover the Sunne and out of the vertue came the Heaven and the kingdome is Gods All this was in the first will in the Creation one with another wherein God severed the fiery will from the milde will of the light and called the fiery will Starres and the milde will Heaven in respect of the vertue of each of them 22. The Sun is the o Petty God Goddesse in the third Principle in the created world understand in the materiall vertue it went forth out of the darknesse in the anguish of the will in the way and manner of the eternall Birth For when God set the Fiat in the Darknesse then the darknesse received the will of God and was impregnated p To. for the Birth The will causeth the soure harshnesse the harshnesse causeth the attracting and the stirring of the attracting to mobility causeth the bitternesse which is the woe and the woe causeth the anguish and the anguish causeth the moving breaking and rising up Now the soure harshnesse cannot endure the jirking and therefore attracteth the harder to it selfe and the bitternesse or the attracting will not endure to be stayed but breaketh and stingeth so very hard in the attracting that it stirreth up the heate wherein the flash springeth up and the darke sourenesse or harshnesse is affrighted by the flash and in the skreeke the fire kindleth and in the fire the light Now there would be no light if the skreek in the harshnesse had not been but there would have remained nothing but fire yet the skreek in the harshnesse of the fire killeth the hard harshnesse so that it sinketh down as it were to the ground and becometh as it were dead and soft and when the flash perceiveth it selfe in the harshnesse then it is affrighted much more because it findeth the mother so very milde and halfe dead in weaknesse and so in this skreek its fiery property becometh white soft and milde and it is the kindling of the light wherein the fire is changed into a white clarity glance lustre or brightnesse 23 In such a maner as this the Sunne rose up in the Fiat and out of the Sunne in its first kindling arose the other Planets viz. upwards out of the raging bitternesse Mars arose which the splendor of the Sunne stayed or upheld when it discovered q Mars it and out of the vertue of the Sunne which raised it selfe higher arose Jupiter imprisoned in the centre of the Fiat and out of the chamber of anguish arose Saturnus and downwards Venus arose from the soft mildnesse when the harshnesse was overcome and that it was soft sweet and sinking down like water And when
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 t Or upon a dark place in a dark body If you say it cometh from the light of the Sunne then what shineth in the night and enlighteneth your u Inward senses or thoughts 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 x Or Thoughts or inward senses 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 y Or answer this question 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 St 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 unperceivable 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 From whence then is the first Materia or matter of Evill For reason giveth this judgement that there must needs have been in the Spirit of God a will to generate the source or fountaine of Anger 34. But now the Scripture saith The Devill was a holy Angel and further it saith Thou art not a God that willeth evill and in Ezekiel As sure as I live I will not the death of a sinner this is testified by Gods earnest severe punishing of the Devils and all sinners that he is not pleased with death 35. What then moved the Devill to be angry and evill What is the first matter of it in him seeing he was created out of the Originall Eternall Spirit Or from whence is the Originall of Hell wherein the Devils shall remaine for ever when this world with the Starres and Elements Earth and Stones shall perish in the end 36. Beloved Reader Open the eyes of your minde here and know that no other anguish source will spring up in him and torment him than his own z Or working propertie quality for that is his Hell out of which he is created and made and the light of God is his eternall shame and therefore he is Gods enemy because he is no more in the light of God 37. Now you can here produce nothing more that God should ever use any matter out of which to create the Devill for then the Devill might justifie himselfe that he made him evill or of evill matter for God created him out of nothing but meerly out of his owne Essence or Substance as well as the other Angels As it is written Through him and in him are all things and his onely is the Kingdome the Power and the Glory and all in him as the holy Scriptute witnesseth and if it were not thus no sinne would be a Or accounted sinne imputed to the Devill nor men if they were not eternall and both in God and out of God himselfe 38. For to a Beast which is created out of matter no sinne may be imputed for its Spirit reacheth not the first Principle but it hath its originall in the third Principle in the Elementary and syde-reall kingdome in the corruptibility and it reacheth not the Deity as the Devil and the soul of man doth 39 And if you cannot beleeve this take the holy Scripture before you which telleth you that when man was fallen into sinne God sent him his own heart life or light out of himself into the flesh and opened the gate of the birth of his life wherein he was united with God and being broken off in the light part yet continued in the originall of the first Principle he hath kindled that light and so united himself to man again 40. If the soul of man were not sprung out of God the Father out of his first Principle but out of another matter he could not have bestowed that highest earnest or pledge of his own heart and light upon him as himself witnesseth saying I am the light of the world and the life of Man but he could very well have redeemed or helped him some other way 41. But what do you think that he brought to man into the flesh when he came Nothing else but what Adam and our mother Eve had lost in Paradise the same did the treader upon the Serpent bring
again to the monstrous birth and delivered man out of that Elementary and Sydereall house of flesh and set him again in Paradise of which I will write at large hereafter 42 If therefore you will speak or think of God you must consider that he is all and you must look further into the three Principles wherein you will finde what God is you will finde what the Wrath the Devill Hell and Sinne are also what the Angels Man and Beasts are and how the separation or variation followed from whence all things have thus proceeded you will finde the creation of the world 43. Onely Reader I admonish you sincerely if you be not in the way of the prodigall or lost sonne returning to his father again that you leave my book and read it not it wil do you harm for the b Satan great Prince will not forbear to deceive you because he standeth naked in this book before the children of God and is exceedingly ashamed as a man that is put to open shame before all people for his misdeeds therefore be warned And if you love and savour the tender delicate flesh still do not read my book but if you will not take warning and a mischief befall you I will be guiltlesse blame no body but your self for I write down what I know at present for a memoriall to my selfe yet God knoweth well what he will do with it which in some measure is hid from me 44. Seeing now that we can finde nothing in all Nature of which we may say This is God or here is God from whence we might conclude that God might be some strange thing and seeing himself witnesseth that his is the kingdome and the power from eternity to eternity and that he calleth himself Father and the Sonne is begotten out of the loyns of his Father therefore we must seek for him in the originall c In principio in the Principle out of which the world was generated and created in the beginning and we can say no otherwise but that the first Principle is God the Father himself 45. Yet there is found in the originall the most horrible and fierce or strong birth viz. the Harshnesse Bitternesse and Fire of which we cannot say that it is God and yet it is the most inward first d Wel-spring or fountain source of all that is in God the Father according to which he calleth himself an Angry Zealous or Jealous God and this source as you finde before in the first three chapters concerning the originall of the eternall Birth is the first Principle and that is God the Father in his originality out of which this world hath its beginning 46. But the Angels and the Devils as also the soul of man are meerly and purely e As before verse 37. out of the same Spirit The Devils and the Angels in the time of f Their being made corporeall continued in the spirituall substance their bodifying continued therein and the soul of man in the time of the creating of the body is breathed in from the Spirit of God in the * Or one Element root of the third Principle and now continueth therein in eternity unseparably and unmoveably in the eternall originall Substance or Essence of GOD and as little as the pure eternall Birth and the indissoluble band of the Father endeth or vanisheth so little also will such a spirit have an end 47. Yet in this Principle there is nothing else but the most horrible begetting the greatest anguish and hostile quickning like a Brimstone-spirit and is ever the gate of Hell and the Abysse wherein Prince Lucifer at the extinguishing of his light continued and wherein viz. in the same abysse of Hell the soul continueth which is separated from the second Principle and whose light which 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 g Or working fountain of their condition as a boyling springing torment 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 h That is the power glory or lustre of the Father heart of God In the first Principle as I have mentioned above is i The attracting astringent soure tart smartnesse 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 k The flash of fire it †The harshnesse 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 l As when the the rayes of the sun which turneth the hard cold ice into thin fluid water 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 m Or can work no more then it loseth its own propriety
manifested in Paradise and in the beginning also it was forbidden to man to eat of the fruit of good and evill from the most originall matrix neither should man have known this most originall matrix if he had not imagined thought or longed after it and eaten of the fruit thereof whereby the Matrix presently took hold of him captivated him acteth or qualifieth in him nourisheth and also driveth him as is plaine before our eyes 15. And thus you are to know that the second Principle hath it in its power and there onely is wisdome and understanding also therein now is the omnipotence almightinesse and this third Principle is the seconds proper own not seperate but one essence in it and with it all over and yet there is a birth between them as may be seen by the Rich Man and Lazarus Luk. 16. the one being in Paradise and the other in the most Originall Matrix or Hell 16. And therefore God created or generated the third Principle that he might be r Made known to Angels and men manifested by the materiall world he having created the Angels and Spirits in the second Principle in the Paradisicall world they could thereby understand the eternall Å¿ Generating working or begetting Birth in the third Principle also the wisdome and omnipotence of God wherein they could behold themselves and set their Imagination meerly t Or Into upon the heart of God in which * Or Condition forme they could remaine in Paradise and continue to be Angels which the Devils have not done but they meant to rise up in the Matrix and domineere in great power over Paradise and all Angelicall u Principalities Thrones and Dominions Regions upon which they fell out of Paradise and besides were driven out of their place or Locus into x Narrownesse or a Corner restraint so that the Matrix of this world also holdeth them captive 17. For the y The universall place of this world as farre as the creating word Fiat spreads it selfe Locus or space of this world was their Angelicall Dominion or Kingdome where they were in the place of this world 18. But though wee speake of the Paradisicall Essence and also of the principle of this world of its power and wonderfull birth and what the Divine and Eternall Wisdome is yet it is impossible for us to utter and expresse it all for the z Fountaine or Well-spring Lake of the Deepe can be comprehended in no Spirit whether it be Angel or Man therefore the innumerable Eternall a Or Working Birth and Wisdome maketh a wonderfull eternall joy in Paradise This innumerable power and wisdome may now also be knowne by us men in the third Principle if we will take it into our consideration if we looke upon the Starry Heaven the Elements and living Creatures also upon trees hearbs and grasse wee may behold in the materiall world the similitude of the Paradisicall incomprehensible world for this world is proceeded out of the first roote wherein stand both the materiall and also the Paradisicall spirituall world which is without beginning or transistorinesse 19. And now if wee meditate and consider of the Originall of the foure Elements wee shall cleerly finde see and feele the Originall in our selves if we be men and not beasts full of malice and gainsayings against God and the b Mother the Eternall Nature or Roote Matrix of this world for the Originall is as well knowne in man as in the Deepe of this world although it seemeth wonderfull to the unenlightened Man that any should be able to speake of the originall of the Aire Fire Water and Earth as also of the Starry Heaven he supposeth this impossible to be knowne thus he c Glideth away in his thoughts imperceptibly swimmeth in his own Mother and desireth not to know it neither was it good for man to know it but since the Fall of Adam hath cast us headlong into it it is highly necessary for us to know it that wee may flie from the beastiall Man and learne to know the true Man 20. And if you open the eyes of your minde you will see that fire is in water as may be seene in a storme of Lightening and yet it is no durable fire though it be true fire which setteth houses on fire and burneth them so also you may see that there goeth forth from it a mighty forcible aire and that they are in one another and besides you see that water is generated in the storme 21. But you will not finde this roote here you must looke into the d Or womb The temporary Matrix is the temporary Nature and the Eternall Matrix is the Eternall Nature Matrix and there it is wholly manifest and you may know it in all things for the Matrix of this world standeth in the eternall Matrix from which Paradise and the kingdome of Heaven hath its Originall Now as the Eternall Matrix is a Birth that goeth forth where in the Originall there is harshnesse darknesse hardnesse and anguish so you may see that when the Spirit of God hath e Or awakened kindled the inward Matrix then it becometh stirring working and active 22. For there is in the Originall first f Astringent attraction harshnesse which attracteth shutteth up maketh darknesse and sharpe cold but the tartnesse cannot endure the attracting for the attracting in the cold maketh in the bitternesse a sting or prickle which rageth and resisteth against the hard death but not being able to come away out of the tartnesse being its Mother wherein it standeth therefore it rageth very horribly as if it would breake the harshnesse in pieces it flieth out upwards and sidewayes and yet findeth no rest till that the Birth of the harshnesse fall into an aking horrible essence like a Brimstone Spirit very rough hard stinging in it selfe or kindling in it selfe like a whirling wheele and that the bitternesse flie up very swiftly from whence proceedeth a twinckling flash at which the darke harshnesse is terrified and sinketh backe as vanquished And so when the bitternesse findeth the mother overcome and as it were halfe dead or soft or meeke it is terrified more than the mother But the skreek or terrour being past in the harsh mother which is now halfe dead or soft pliable or meeke then the bitternesse looseth its terrible right or property and becometh white light and cleere and thus is the kindling and birth of the Fire as is mentioned before 23. Deare Reader account not this ridiculous that this birth which also is just so in the g In the Mothers womb beginning of your life may not trouble or confound you and observe it further 24. When God in the first Matrix moved himselfe to create and created the Angels he created them in Paradise in the light holy Matrix which is this and no other but the Matrix with its fiery dark and harsh
bitter property remained altogether hidden for the light of God from eternity preserved it and kept it pleasant cleare and bright But when God moved himselfe to create then it became manifested for the Angels were created out of the indissoluble Band out of the Matrix and were bodified from the moving Spirit of God 25. Now when God had created great potent princely Angels and that in the place of the fourth forme in the Matrix where the source of Fire hath its originall they stood not neither did they cast their h Or Their minds into resignation imaginations forward into the fift forme wherein the sprouting forth of Paradise consisteth but they cast their Imaginations back into themselves and formed or created a will or purpose in the Matrix to domineere in the fire over the light of God and Paradise For the fiery Matrix viz. the abysse of Hell moved it selfe in the creation so hard that Lucifer that great Prince hath formed his will out of it and is continued therein supposing that so he should be a Great and terrible Lord in his whole place of Dominion 26. Thus the Devill moved the Matrix and the fiery forme moved the Devill for i The fiery forme would have a Creature of its own that also would be creaturely as well as all the other formes in the Matrix which yet was opposite to the fift forme in the Matrix where in the meeke and cleere light the pleasant source of love springeth up wherein the second principle standeth eternally 27. When this storme was in the Creation in the first Principle the Matrix became very big or much impregnated and kindled and every forme in the Matrix wrought stirred or acted But because the anger and the wrath had there elevated it selfe and that this place could not thus subsist in Paradise therefore God moved this place yet more in the Matrix which was yet the more kindled where then is to be the Devils Bath repository or dwelling place and the fourth forme stood in the flash of the fire which reflected back into the mother and k Felt or perceived found the Spirit of God in the forming or creation where in a moment that fourth forme lost its wrathfull smart fierce property authority or right and became in great joy white cleere and l Or Bright light and in thâ—s place or thing consisteth or standeth the Fiat by which God created Heaven and Earth for before the fiat the third Principle was not manifested but there was meerly Paradise in the place of this world 28. But God seeing that the great Prince Lucifer would domineere in the Matrix in the strength of the fire in his place therefore he shut up the fift forme in the Matrix of Paradise from him for it is shut up both in its inward corporeall forme and outwardly also m With or rarified 29. For when the Matrix became thin again dead and vanquished from the risen light then the materiall Matrix turned to water as wee may perceive and in this kindling before the light of the Sunne when the Matrix was still in the harsh fiercenesse the Matrix attracted that which was wrought together into a water-spirit out of which came the rocky clifts stones and the dark earth which before the time of the Creation was but a n Dust cloud durt or puddle Chaos and in that time sprung forth the third Principle the fiery Heaven in the fift forme in the Matrix by the fiat which the Father spake through his heart or Son by and in the going forth of his Spirit who there o The Spirit moved upon the Water upon the Matrix in the fift forme framed the fiery Heaven as the highly worthy Moses hath cleerly written of it for the Matrix is the water-spirit in the originall in the first forme and now when it became materiall in the place of this world then the Spirit moved upon the Water in the heavenly Matrix which is immateriall from whence the materiall water is generated and so formed the Creatures 30. Thus in this springing up or going forth the materiall Matrix was extinguished and the wrathfulnesse tartnesse or fiercenesse is come in the stead thereof And the Devill remained in the originall of the Matrix which cannot be altered in Eternity between Paradise and this world in the dark Matrix and with the creation of the Earth he was thrust downe from his high Throne or seate where now the fiery starry Heaven is CHAP. VI. Of the Separation in the Creation in the third Principle 1. IF ye consider of the a Distinction specificall difference or forme or variation whereby every thing hath its own peculiar Essence Separation and the springing forth in the third Principle of this world how the starry Heaven should spring up and how every Starre hath a peculiar forme and property in it selfe in every of which a severall Centre is observed so that every one of them is fixed or steady and master or guider of it selfe and that every one of them ruleth in the Matrix of this world and b Or qualifieth worketh and generateth in the Matrix after their kinde And then afterwards if wee consider the Sunne which is their King heart and life without whose light and vertue c The starres they could neither act nor effect any thing but remain in the hard dark death and this world would be nothing but a fierce rough hardnesse And further if we consider the elements of fire and water and observe how they continually generate one in another and then how the constellations doe rule in them as in their own propriety and also consider what the mother is from whence all these things must proceed then we shall come to see the separation and the eternall mother the d Or bringer forth genetrix of all things 2. Nay we have it clearly and plainly to be seen in our selves and in all things if we would not be so mad blinde and self-conceited and would not be so drawn and led by a e Outward Reason School-boy but did stick close to the Schoolmaster himselfe who is the master of all masters for we see indeed that all things spring out of the eternall mother and as she is in her own birth so she hath generated this world and so is every creature also generated And as that mother is in her springing forth in multiplication where every fountain or source hath another centre in it from the genetrix and a separation or distinction but undivided and not asunder so also this world is generated out of the eternall mother which now is such another genetrix and yet is not separated or sundred from the eternall f Or Nature mother but is come to be in a materiall manner and it hath through the Sun attained another light and life which light and life is not the wise master himselfe but the wise
master who is God he keepeth that light and life so that it standeth and continueth in the eternall matrix and yet it is not the eternall wisdome it selfe 3. Now because this birth of the Sun hath a beginning through the will of God and entreth again into its g Or repository Ether therefore it hath not the vertue or power of the wisdome but it continually h Or buildeth worketh according to its kinde it vivifieth and killeth what it doth it doth not regarding whether it be evill crooked lame or good beautifull or potent it causeth to live and to dye it affordeth power and strength and destroyeth the same again and all this without any premeditated wisdome whereby it may be perceived that it is not the divine providence and wisdome it self as the heathens did suppose and did foolishly relye upon the vertue thereof 4. But if we would see the ground thereof we must onely look upon the first mother in her birth and so we shall see and finde it all For as the first mother considering her in the originall without the light is soure or harsh dark hard and cold and yet there is the i Or spirit of the water water-spirit in the bringing forth Thus you may finde when the materiall world sprung up that God then on the first day created the heaven and the earth 5. Now the heaven cometh out of the soure matrix which in the Paradisicall heaven is the water-spirit and out of that Paradisicall water-spirit or matrix the materiall heaven or matrix is created as Moses writeth that the heaven was created out of the midst of the waters and it is very right And also in that very houre the earth and the stones and all metals the matrix of this world being yet dark were generated out of the matrix 6. For when the matrix was stirred and that Lord Lucifer would domineere in the fire then the dark matrix attracted all that was wrought in the k Out-birth birth together from whence earth stones metals brimstone and salt did proceed hereby the kingdome of Prince Lucifer was shut up and he remained in the inward centre captivated in the outward 7. But the vertue which was in the matrix was that which could effect such things in the matrix for a stone is nothing else but a water l The originall Text Mercurius mercury salt and brimstone wherein an oyle is hidden Now the birth of the matrix hath such a form in its eternall Essence and m Or continuall generation and subsistence birth of its life For first there is the harshnesse or sournesse fiercenesse or eager strongnesse and hardnesse from whence the cold proceedeth Now the sournesse or harshnesse attracteth and sharpneth the cold and in its attracting it maketh the bitter sting or prickle which pricketh and rageth and cannot endure the hard attracting but vexeth like a furious madnesse it riseth up and rageth and becometh like a brimstone-spirit 8. And in this form in the wrath or fierce strongnesse in the watry soure mother the soure bitter earth brimstone and salt is generated before the kindling of the Sunne in the matrix that is void of understanding But the separation that is in it is caused from the births standing in great anguish and from its desiring the separation in the birth for the bitternesse agreeth not with the harshnesse or sournesse and yet they are as mother and sonne and as members one n In. of another and it must be so or else nothing could be for it is the eternall band and the originall of life 9. Moreover when the bitternesse rageth riseth up and o Aketh vexeth in the soure harsh mother then it falleth into a glimmering flash most terribly in this form the Mercurius or venome or poyson is generated For when the matrix perceiveth this flash of fire in its dark soure form then it is terrified and becometh dead in her hard soure property And in this place death poyson p Falling away or decaying destruction withering and corruption are generated in the matrix and also the noble life in the Mercurius and in the springing up of the third Principle 10. And further when the horror or crack or skreek of the fire is come into its harsh mother and hath thus overcome its mother then it selfe is much more terrified for there it loseth its fierce or strong property because the mother hath attained another q Or root source and out of the horror of the fire a r Glance or lustre brightnesse is come to be in which in the inanimate matrix the Materia or matter in the midst of the horror or crack is come to be a soft and bright Å¿ Or concrete mixt matter viz. from the crack of the light is prococeeded Gold Silver Copper Tin Lead c. according as every place in the matrix stood in the wrastling centre 11. For the birth in the whole space of this world as farre as Lucifers kingdome did reach was thus Note and therefore there is much different kinde of earth metals and other things in one place than in another And it is plain before our eyes that all metals are mixt which proceedeth from the t Or out-birth bringing forth in infinitum which we well understand and see but cannot utter nor dare we speak it for it troubleth us and it reacheth into the Deity which is without beginning and eternall therefore the creature must let it alone upon pain of the losse both of its reason and sense 12. But to declare this further when the matrix stood thus in the birrh where the matter of the earth was generated then the matrix with the kindling became water you must understand it aright not wholly in substance but it hath generated the earth stones and metals and yet the matrix continueth still so also the water still continueth in the killing and overcoming whereby the materiall world took beginning where the globe of the earth was drawn together in this moving and standeth in the middle of the Circle from above and from beenath as a point or punctum 13. And there in the centre in the Paradisicall matrix Note and in the Paradisicall heaven the Spirit of God stood in his own eternall seat neither did it depart from thence and moved upon the materiall water with the Fiat and there formed the heaven which was created out of the midst of the watry matrix and he separated the root of the darknesse from the light in the matrix in which darknesse the Devils remained and they have not comprehended the matter in the matrix nor the new light which sprung up in the matrix and so 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 râ—â—der 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 u Expanded or spred 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 x Viz the Aire moving mother but was created to be upon the globe of the earth and God called it Sea Méér in which word is understood in the language of Nature as it were a springing or growing in death or a life in y The corruptibility corruption z That is the reader wil not understand it although herein I shall be as one that is dumb to the Reader yet I †Or understand 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 be 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 henceforward 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 beeause 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 a Wavereth 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 our 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 b Bodily created or corporized 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 c Note the power by which the holy men raised the dead 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 d Or operative propagation 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 e Or the dominion or influences of the stars 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 Paradisicall 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 the eternall birth which standeth hidden in the centre of man that doth nothing that is new it knoweth worketh and doth even the same that ever it did from eternity it laboureth for the light and for the darknesse and wotketh in great anguish but when the light shineth therein then there is meere joy and knowledge in its working 7 So that when the heaven and the birth of the elements are spoken of it is not a thing afarre of or that is distant from us that is spoken of but we speak of things that are done in our body and soule and there is nothing nearer us than this birth for we live and move therein as in the house of our mother and when we speak of heaven we speak of our native countrey which the enlightned soule can well see though indeed such things be hidden from the body 8 For as the soule of man moveth and swimmeth between the vertue of the Starres and Elements so the created heaven also moveth between Paradise and the kingdome of Hell and it swimmeth in the eternall matrix its limit reacheth as farre as the Ethera skies or receptacle hath yeelded it selfe up to the creation so farre as the kingdome of Lucifer did reach where yet no end is to be found for the vertue or power of God is without end but our sense reacheth onely to the fiery heaven of the Starres which are a f Or outbirth issue or off-spring propagation in the fifth form of the eternall Mother or a Quinta essentia wherein the separation in the time of the third Principle or in the beginning of this world the vertue or power of the matrix was g Gr divided into parts or varyed separated where now the separation is thus movind and then every essence in the propagation in the manifold centres of the Starres have a h Attracting longing desire one after the other and a continuall will to infect impregnate or mix influences and the one essence or vertue is the i Food meat and drink as also the chest case or receptacle of the other 9 For as in the Paradisicall principle the holy Ghost in the Trinity of the Deity continually goeth forth floweth very softly immoveably and imperceptably as to the Creature and yet formeth and fashioneth all in the Paradisical matrix so also doth the third Principle After that the Matrix became visible and materiall every vertue in the matrix hath had a great attractive longing towards one another a continuall springing blossoming and fading again like a bud or some boyling seething matter wherein the sournesse coldnesse and eager fierce strongnesse attract without ceassng and this attracting prickle or sting stirreth alwayes without ceasing and striveth or resisteth so that the soure matrix because of the inward hellish or most originall matrix standeth continually in anguish with a great desire of the light which it espyeth in the root of the fire and is continually affrighted at it and becometh milde soft and materiall whereby the Elementary water is continually generated 10 In this manner you must understand the foure elements which yet are not foure divided things or essences but one onely essence and yet there are foure differences or distinctions in this birth and each element lieth in the other as in a chest and it is its receptacle also it is a member therein Understand and consider the ground aright which followeth The k Or astringency is the root of the mother sournesse is the matrix and a cause of all things which in its own substance is very dark cold and as nothing but the eternall Deity being there and speculating or beholding it selfe in the sournesse therefore the dark sournesse is desirous after the Divine vertue and attracteth although there is no life or understanding in the sournesse yet it is the gtound of the first essence and the originall whence somwhat cometh to be Here we can search no further into the ground of the Deity for it troubleth disturbeth or confoundeth us 11 Now the sournesse in its lust or great longing or panting after the light attracteth continually and in its own substance it is nothing else but a vehement hunger very dry and as a vacuum or nothing at all a desiring will as the darknesse after the light and its hunger or attracting maketh the bitternesse the woe or lamentation that it cannot be satiated or mollified from whence the anguish ariseth so that the will or prickle or sting is rub'd or l As steel and a flint strike fire struck in it selfe from the lust of the desiring and it will not yeeld it selfe to the dark nothing or dead will but setteth its desire and anguish and also it s eager or strong will so very hard towards the hidden light of God that thereby the will becometh a twinkling flash like a sparkling or m As when ye throw water into the fire crackling fire whereby the sournesse that is so very aking is continually filled and as it were deadned whereby the soure spirit cometh to be soft sweet and materiall even water 12 But the bitternesse being so very much affrighted at the flash of fire in the sournesse it catcheth its mother the sournesse which is become materiall from the crack and flieth out and is clouded or n Impregnated swelled from the materiall sournesse as if it also were materiall and moveth and strenghtheneth it selfe continually in the mother and that is the element called Aire in this world which hath its originall in the watry mother and the water hath its originall from the aire and the fire hath its originall from the longing anguish and the earth and stones took their beginning in the strong attraction at the fall of Lucifer when the sournesse was so fierce strong rising and attractive which attraction is stopped again by the light in the third principle 13 Thus it may very plainly be understood that the light of God is a cause of all things and you may hereby understand all the three Principles For if the power vertue and light of God were not then there would be also no attractive longing in the dark eternity and also the soure desire which is the mother of the Eternity would be nothing at all and it may be understood that the Divine vertue shineth in every thing and yet it is not the thing it selfe but the Spirit of God in the second principle and yet the thing is his Ray glance or lustre which thus proceedeth from the longing or attracting will But now the Heart of God is in the Father in the first will and the Father is the first desiring or longing after the Soone and the Sonne is the vertue and o Lustre or brightnesse light of the Father from whence the eternall nature becometh alwayes longing and so from the heart of God in the eternall
that she is become a pleasant refreshment and a kinde mother to her children 6 Now when God on the first day had gathered together the lump of the earth in the great deep of this world then the deep became purified yet the deep between the firmament and the earth though it was cleansed from dregges was dark and had no light in the matrix but the fifth essence that is the fifth form in the matrix shined as a fire wherein the Spirit of God with the Fiat moved upon the watry matrix and the earth was naked bare and void neither had it so much as one spile of grasse 7 Now sayth Moses And GOD sayd Let there be light and there was light This light now was the fifth form in the matrix For the fifth essence was not yet created in the matrix nor separated till the fourth day when God created the Sunne and Starres out of it and separated the light from the darknesse where then the light got the vertue of the glance or splendor into it selfe for its own and the root of the fire in the centre remained hidden in the darknesse 8 On the second day God created the Firmament of the heaven viz. the strong enclosure fence or stop to the darknesse of the originall matrix that it might no more kindle it selfe and generate earth and stones And therefore he made the enclosure or firmament out of the midst of the waters which stayeth the might force or power of the fire and became the visible heaven whence the creatures are proceeded whereout now the Elements Fire Aire and Water proceed 9 The third day God by the Fiat divided the waters upon the earth and created them for several places that there might be a dwelling upon the earth and so the earth became dry Now when this was done then God did seek the creature and the eternall Father sayd that is he wrought through the Sonne who is his heart and glance or lustre in the Fiat in the earth and there budded the life through death and grasse hearbs and all manner of trees and plants sprung up every one according to the eternall i Fountain source as it had been before Thus every essence became visible and God manifested his manifold vertue with the manifold hearbs plants and trees so that every one that doth but look upon them may see the eternall power vertue and wisdome of God therein if he be born of God he may know in every spile of grasse his Creator in whom he liveth Thus in this time sprung up all that grew or was in the earth * This was found written in the manuscript copie apart by it selfe so that it is not known whether it be the Authours or no. If men would not be blinde they might here see the mystery of the Man Christs remaining in death till the third day and his bringing of life out of the earth 10 And the Matrix of the Earth stood still till the third day as it were in death in respect of the great storm But in the Fiat the life sprung up through the death and the eternall vertue or power and wisdome of God which hath formed it self together in the Fiat discovered it selfe on the blossoming earth where the similitude of the Paradisicall world may be clearly seen 11 For although many thousand severall hearbs stand one by another in one and the same Meadow and one of them fairer and more vertuall than another yet one of them doth not grudge at the form of another but there is a pleasant refreshment in one k The earth Mother so also there is a distinct variety in Paradise where every Creature hath its greatest joy in the vertue and beauty of another and the eternall vertue and wisdome of God is without number and end as you found before in the third Chapter concerning the opening of the Centres of the eternall life You shall finde no book wherein the Divine wisdome may be more searched into and found than when you walk in a flowry fresh springing Medow there you shall see smell and taste the wonderfull power and vertue of God though this be but a similitude and the divine vertue in the third Principle is become materiall and God hath manifested himselfe in a similitude But this similitude is a loving Schoolmaster to him that seeketh he shall there finde many of them 12 On the fourth day God took the place of this world rightly at the heart for therein he created the l Or the wise-mens masters or teachers wise master out of his eternall wisdome in the third Principle viz. the Sunne and Starres herein men may first rightly see the Deity and the eternall wisdome of God as in a cleare glasse though indeed the essence or substance that is visible to the eyes is not God himselfe but it is the Goddesse in the third Principle which in the end goeth into her Ether again and taketh her end 13 Though men must not cast the Pearle in the way that the beasts may tread it under foot much lesse must men throw it among the grains or husks to be devoured by the swine for that would not be beneficiall to the wanton world because that seeketh nothing thereby but to misuse it selfe therewith for the Devill whom the world serveth doth teach it that when it learneth the ground of the Heaven and of the Stars to will presently to be a God as Lucifer did yet I will write somewhat of the beginning and vertue or power of the Starres because man and all creatures live in the vertue working and essences of them and that every creature receiveth its property from them for the sake of him that seeketh who would willingly flye from the bestiall man and would fain live in the true man who is the image and similitude of God For to such it is very highly necessary to be known Also for the Lillyes sake which groweth in the tree of the soure wrath towards the m Midnight North in the Matrix 14 Moses writeth God sayd Let there be lights in the Firmament of Heaven which may separate and distinguish day and night and be for signes for times and seasons for dayes and years And to be for lights in the Firmament of heaven to shine upon the earth and it was so And God made two great lights the greater light to rule the day and the lesser light to rule the night Also he made the Starres And God set them in the Firmament of heaven that they might shine upon the earth and rule the day and the night and separate the light from the darknesse 15 And though Moses hath written very rightly that they should govern the day and the night and should separate the light from the darknesse and make times and seasons yeares and dayes yet is it not plain enough to be understood by the desirous Reader For there is found a very high thing in the vertue and
the anguish than the fire for it is the end of nature and it generateth againe the anguish and the source as may be perceived Now therefore the dark anguishing aking or anxious minde hath not onely one substance viz. one being or essence in it selfe but many or else no quality could be generated and yet it is truely but one being essence or substance and not many 44. Thou deare soule thus saith the high Spirit to thee yeeld up thy minde here and I will shew it thee Behold what doth comprehend thy will or wherein consisteth thy life If thou sayest in water and flesh No it consisteth in the fire in the warmth if the warmth were not then thy body would be stiff with cold and the water would dry away therefore the minde and the life consisteth in the fire 45. But what is the fire First there is the Darknesse the Hardnesse the eternall cold and the Drinesse where there is nothing else but an eternall hunger Then how cometh the fire to be Deare soule here in the fires coming to be the Spirit of God viz. the eternall Light cometh to helpe the hunger for the hunger existeth also from the Light because the divine vertue beholdeth it selfe in the darknesse therefore the darknesse is desirous and longing after the Light and the desirousnesse is the will 46. Now the will or the desirousnesse in the drinesse cannot a Or attaine reach the Light and therein consisteth the anguish in the will longing after the Light and the anguish is attractive and in the attracting is the woe and the woe maketh the anguish greater so that the anguish in the b Sourenesse or astringency harshnesse attracteth much more and this attracting in the woe is the bitter sting or prickle or the bitternes of the woe and the anguish reacheth after the sting or prickle with attracting and yet cannot c Or catch it comprehend it because it resisteth and the more the anguish attracteth the more the sting or prickle raveth and rageth 27. Now therefore the anguish bitternesse and woe in the sting or prickle are like a brimstone spirit and all spirits in Nature are Brimstone they torment or cause the anguish in one another till that the light of God cometh to help them and then there cometh to be a flash and there is its end for it can clime no higher in nature and this is the fire which becometh shining in the flash in the soule and also in the minde For the soule reacheth the vertue of the light which doth put it into meeknesse and in this world it is the burning fire in Hell it is immateriall and there it is the Eternall fire which burneth in the d Or property quality 48. Now thou deare soule here you see in a Glasse how very neere God is to us and that he himselfe is the heart of all things and giveth to all vertue power and life Here Lucifer was very e Carelesse inconsiderate heedlesse and became so very proud that when this Brimstone Spirit in the will of the minde of God was created then he would faine have fline out above the end of nature and would drive the fire out above the meeknesse he would faine have had all burne in the fire he would have ruled or domineered the sparks of fire in the Brimstone Spirit did elevate themselves too high and these Spirits pleased not the Creator or the Spirit in the Fiat and therefore were not established Angels although in the first minde when the Centre was opened to the creation of the Spirits he came to helpe them and f Or reflected on them beheld them as well as the other Angels but they indeed generated a fiery will when they should have opened their Centre to the regeneration of their mindes and so should have generated an Angelicall will 49. The first will out of which they were created that was Gods and that made them good and the second will which they as obedient children should have generated out of their Centre in meeknesse that was evill and therefore the g The Generator for the will which he generated Father for generating such a childe was thrust out from the vertue of God and so he spoyled the Angelicall kingdome and remained in the source of the fire and because the h The will that was borne out of their minde evill childe of their minde did turne away from the meeknesse therefore they i Or came to be attained what they desired For the minde is the God and the Creator of the will that is free from the Eternall Nature and therefore what it generateth to its selfe that it hath 50. Now if you aske Wherefore came not the Love of God to helpe them againe No friend their minde had elevated it selfe even to the end of Nature and it would faine have gone out above the Light of God their minde was become a kindled source of fire in the fierce wrath the meeknesse of God cannot enter into it the Brimstone Spirit burneth eternally in this manner he is an enemy to God he cannot be helped for the Centre is burning in the flash his will is still that he would faine goe out above the meeknesse of God neither can he get frame or create any other will for his source hath revealed the end of Nature in the fire and he remaineth an unquenchable source of fire the heart of God in the meeknesse and the Principle of God is close shut up from him and that even to Eternitie 51. To Conclude God will have no fiery Spirit in Paradise they must remaine in the first Principle in the Eternall Darknesse if they had continued as God had created them when the meeknesse shined or appeared to them and had put the Centre of their mindes into the meeknesse then the light of God should for ever have k Or throughly enlightened them shined through them and they should have eaten of the Verbum Domini the Word of the Lord and they should with the roote of their Originall have stood in the first Principle like God the Father himselfe and with the will in the minde they should have stood in the second Principle thus they should have had a Paradisicall source quality or property and an Angelicall will and they should have been friendly in the l Or heavenly Earth Limbus of Heaven and in the love of God CHAP. XI Of all Circumstances of the Temptation 1. NOw the Highest Question is What that is which caused the minde of the Devill so to elevate it selfe and that so great a number of them are fallen in the high mindednesse or pride Behold when God set the Fiat in the will and would create Angels then the Spirit first separated all qualities after that manner as now you see there are many kinds of Starres and so the Fiat created them severall Then there were created the Princely Angels and the Throne-Angels according
Principles in one onely Essence so his Spirit also and the will in the Spirit should have stood open or free in one onely Essence viz. in the Paradisicall heavenly essence and his minde and soule should have eaten of the heart of God and his body should have eaten of the heavenly Limbus 12. But seeing the heavenly u Or vertue or power Limbus was manifested through the earthly and was in the fruit in one onely Essence and Adam so too therefore it behoved Adam having received a living soule our of the first Principle and breathed in from the Holy Ghost and enlightened from the light of God standing in the second Principle not to reach after the earthly Matrix 13. Therefore God here also gave him the Command not to lust after the earthly Matrix nor after her fruit which stood in the corruptibility and transitorinesse but the Spirit of Man x Not in the corruptibility not He should eate of the fruit but no otherwise than of the Paradisicall kinde and property and not of the earthly Essences For the Paradisicall Essences had imprinted themselves in all fruits therein they were very good to eate of after an Angelical manner and also pleasant to behold or corporeall as Moses also saith Now it may be asked What then was properly the Tempting in Adam The Gate of Good and Evill 14. Wee have a very powerfull testimony hereof and it is knowne in Nature and in all her children in the Starres and Elements in the Earth Stones and Metalls especially in the living creatures as you see how they are evill and good viz. lovely creatures and also venomous evill beasts as Toads Adders and Serpents or Wormes so also there is poyson and malice in every sort of y Or living thing life of the third Principle and the fiercenesse or strongnesse must be in Nature or else all were a Death and a Nothing The Depth in the Centre 15. As is mentioned before the eternall minde standeth thus z Or unknown in the Darknesse and vexeth it selfe and longeth after the light to generate that and the anguish is the source and the source hath in it many formes till that it reacheth the fire in its substance viz. it hath bitter soure hard cold strong darting forth or flashing in the roote of it selfe sticketh the joy and paine alike viz. when it cometh to the roote of the fite and can reach the light then out of the wrath or sternnesse cometh the great joy for the light putteth the sterne forme into great meeknesse on the contrary that forme which cometh onely to the roote of the fire that continueth in the a Or grimnesse fiercenesse wrath 16. As wee are to know that when God would manifest the Eternall Minde in the Darknesse in the third Principle b Or by with this world then first all formes in the first Principle till fire were manifested and that forme now which comprehended the light that became Angelicall and Paradisicall but that which comprehended not the light that remained to be wrathfull murtherous soure and evill every one in its own forme and essence for every forme desired also to be manifested for it was the will of the Eternall Essence to manifest it selfe But now one forme was not able to manifest it selfe alone in the Eternall Birth for the one is the member of the other and the one without the other would not be 17. Therefore the Eternall Word or heart of God wrought thus in the dark and spirituall Matrix which in it selfe in the Originalnesse without the light would be as it were dumb or senslesse and hath generated a corporeall and palpable or comprehensible similitude of its essence in which all the formes were brought forth out of the Eternall formation and brought into Essence for out of the spirituall forme the corporeall forme is generated and the eternall Word hath created it by the Fiat to stand thus 18. Now then out of these formes out of the Matrix of the earth by the Fiat in the Word went forth all the Creatures of this world also Trees hearbs and grasse every one according to its kinde as also Wormes evill and good as every forme in the Matrix of the Genetrix had their originall and thus it was also with the fruits in the Paradise of this world in the Garden of Eden when the Word was spoken let there come forth all sorts of Trees and hearbs then out of all formes or the Genetrix or womb Trees and hearbs came forth and grew which were altogether good and pleasant for the word in the Fiat had c Imaged or Imagined imprinted it selfe in all the formes 19. But then the Darknesse and Quall source or paine were in the middest in the Centre wherein Death the wrathfulnesse decay and the corruptibility did stick and if that had not been this world would have stood for ever and Adam should not have been tempted d The darknesse and source or paine they also like a e Mors. Death or a corrupting worme of the Quall or source did work together and generated the Tree of Good and Evill in the midst of its seate or place because Death stuck in the midst of the Centre by which this world shall be kindled in the fire at the end of the dayes And this Quall or source is even the anger of God which by the heart or light of God in the Eternall Father is continually put into the meeknesse and therefore the Word or heart of God is called the Eternall Mercifulnesse of the Father 20. Seeing then all the formes of the Eternall Nature were to come forth it is so come to passe as you may see in Toads Adders Wormes and evill Beasts for that is the forme which sticketh in the midst in the birth of all Creatures viz. the poyson venome or Brimstone Spirit as wee see that all Creatures have poyson and gall and the life of the Creatures sticketh in the power or might of it the poyson as you may finde before in this booke in all the Chapters how the Eternall Nature taketh its Originall how it worketh and how or after what manner its Essence being or substance is 21. Now thus the Tree of the strong tartnesse or wrath which is in the midst of Nature grew also in the midst of the Garden of Eden and was according to the ability of its own forme which it hath from the eternall quality in the Originalnesse the greatest and the mightiest Tree And here it may be seene very cleerly that God would have preserved and had Man to be in Paradise for he forbad him this Tree and caused other fruit enough besides to grow in the formes and Essences The Gate of the Tempting 22. St Paul saith God foresaw or elected Man before the ground or foundation of the world was laid Here we finde the ground so very plaine or faire that wee have a delight to write on and
Bride-Chariot in the Tincture turne mountaines upside down as Christ said which is done in the pure Faith in the place where the Tincture is Master which doth it and the soule giveth the thrust whereas yet no power can be discerned Even as the Earth g Schwebet moveth upon the heavenly Tincture whereas there is not more than one onely Tincture in the Heaven and in this world yet it is of many sorts according to the Essence of every thing in the beasts it is not as in men also not in fishes as in beasts also in stones and gemmes otherwise also otherwise in Angels and in the spirit of this world 29. But in God Angels and in virgin-like soules understand pure soules it is alike where yet it is onely h On Gods side for God The Devill hath also a Tincture but a false one and it standeth not in the fire wherewith he can gripe that man in the heart that letteth him in as a slie soothing flattering false Theefe that insinuateth himselfe desiring to steale concerning whom Christ warneth us that wee should watch 30. And now if wee will speake of the soule and of its substance and Essences wee must say that it is the i Or Crudest mos indigest or raw roughest thing in man for it is the originality of the other substances or things it is fiery harsh bitter and strong and it resembleth a great and mighty Power its Essences are like Brimstone its gate or seate out of the Eternall Originality is between the fourth and the fifth forme in the Eternall Birth and in the k Or indissoluble Band. not beginning Band of the strong might of God the Father where the eternall light of his heart which maketh the second Principle generateth it selfe and if l The soule it wholly loose the bestowed virgin of the divine vertue or power out of which the light of God generateth it selfe which is given to the soule to be its Pearle as is mentioned above then it becometh and is a Devill like all other Devils in Essences forme and in m Active property quality also 31. But if it put its will n Into true resignation forward into meeknesse viz. into the obedience of God then it is in the source or of the quality and property of the heart of God and receiveth divine vertue and then all its rough Essences become Angelicall and joyfull and then its rough Essences are very serviceable to it and are better and more profitable to it than that it were altogether sweet in the Originality in which being sweet there would be no strength nor such mighty power as in the harsh bitter and fiery Essences 32. For the fire in the Essence cometh to be a o Pleasant or delightfull soft meeke light and is nothing else but a zealous or eagar kindling of the Tincture and the harsh essence causeth that the divine vertue can draw it to it selfe and taste it for in the soure or harsh essence the taste doth consist in nature in like manner the bitter essence serveth to make the moving rising joy fragrancy and growing and out of these formes the Tincture goeth forth and it is the house of the soule as the Holy Ghost goeth forth from the Father and the Sonne so also the Tincture goeth forth from the light of the fiery soule and then also from its vertuous or powerfull Essences and so it p Is like resembleth the Holy Ghost but yet the Holy Ghost of God is a degree higher for he goeth forth from the Centre of the light wholly in the fift forme from the heart of God at the end of Nature 33. Therefore there is a difference between the Tincture in Man and the Holy Ghost and the bestowed virgin of the divine vertue or power dwelleth in the Tincture of the soule that is if it be true and faithfull but if the soule be not faithfull then q The virgin shee departeth into her Centre which is not wholly shut up for there is but halfe a Birth between except the soule passe into the r Stock of a tree Which is grifted upon stocke of harshnesse and malice evill or wickednesse and then there is a whole birth between For the harshnesse standeth in the fourth forme of the Darknesse and the bitternesse in the fire between the fourth and fift forme as is mentioned before 34. Now Reason's question is How hath Eve received the soule from Adam Behold when Gods Å¿ Soure astringent or attractive harsh Fiat took the Rib t Or In. out of Adam then it attracted out of all Essences also to it and the Fiat Imaged formed imagined or impressed it selfe together therein that it might continually and eternally stay therein But now the Tincture in Adam was not yet extinguished but the soule of Adam sate yet wholly with might and vertue or power in the Tincture onely the virgin was departed and therefore now the Fiat u Received took the Tincture and the soure harsh Essences mingled or qualified with the soure harsh Fiat for it viz. the Fiat and the sourenesse or harshnesse in the Essences are one kinde of Essence 35. Thus the Fiat inclined it felfe now to the heart of God and the Essences received the divine vertue or power and there sprung up the blossome in the fire and out of the blossome sprung againe the own proper Tincture and thus Eve was a living soule and the Tincture filled it selfe in the growth even as it is a cause of all growing so that x Suddenly instantly there was a whole body in the Tincture For that was possible they were not yet fallen into sinne neither were there yet any hard grisfles and bones 36. You must understand or conceive it aright Eve gat not Adams soule nor Adams body but one onely Rib but shee was extracted from the Essences and gat her soule in her Essences that were given her in the Tincture and the body grew for or to her in her own sprung up Tincture yet in vertue or power but the Fiat had already formed or made her a Woman indeed shee was not deformed but altogether lovely for shee was of a heavenly kinde in Paradise yet the y Of distinction of sex Marks were already also set upon her by the Fiat of the z Macrocosme Great world and it could not otherwise be shee must be a Woman for Adam indeed they were in Paradise and if they had not eaten of the Tree and if they had returned againe to God then they should have continued in Paradise but the propagation must now needs have been after a womanly manner and should not have stood Eternally for Satan had brought it too farre although he had not yet suffered himselfe to be seene onely he strewed sugar abroad in the spirit of this world till at length the lovely beast did lay it selfe forth upon the Tree as a flatterer and lyar The
with flesh and bloud and it infecteth the will of the minde and the will g Looketh upon it selfe discovereth it selfe in the Spirit of this world in lust and beauty might and power riches and glory pleasure and joy and on the contrary in sorrow and misery cares and poverty paine and sicknesse also in art and wisdome and on the contrary in folly and ignorance 19. All this the glimps or discovery of the senses bringeth into the will of the minde and setteth it before the King before the light of the life and there it is tryed and the King giveth it first to the eyes which must see what good is among all these and what pleaseth them And here now beginneth the wonderfull forme or framing of Man h Or according to the Complexions out of the Complexions where the Constellation hath formed the childe in the Mothers body or womb so variously in its Regions For according to what the Constellation in the time of the i Or the childes becoming Man Incarnation of the childe in the wheele that standeth therein hath its aspect when the dwelling of the foure Elements and the k Or the dwelling of the senses thoughts house of the Starres in the head in the Braines are built by the Fiat according to that is the vertue also in the braines and so in the Heart Gall Lungs and Liver and according to that is the inclination of the Region of the Aire and according to that also a Tincture springeth up to be a dwelling of the life as may be seene in the wonderfull l Different thoughts variety in the senses and formes or shapes of Men. 20. Although indeed wee can say this with ground of Truth that the Constellation Imageth and formeth no man as to make him to be the similitude and Image of God but it formeth onely a Beast in the will manners and senses and besides it hath no might nor understanding to be able to figure or forme a similitude of God though indeed it elevateth it selfe in the highest it can in the will after the similitude of God yet it generateth onely a pleasant subtill and lusty Beast in Man as also in other creatures and no more Onely the eternall Essences which are propagated from Adam in all men they continue with the hidden Element wherein the Image consisteth standing in man but yet altogether hidden without the New-Birth in the water and the Holy Ghost or Spirit of God be attained 21. And thereupon it comes that Man many times in the dwelling of the Braines and of the Heart as also in all the five senses in the Region or Dominion of the Starres is in his minde m Or suddenly often like a Wolfe churlish Dog crafty fierce and greedy and m Or suddenly often like a Lyon sterne cruell sturdy and active and devouring of his prey m Or suddenly often like a Dog snappish envious malicious often like an Adder and Serpent subtle venomous stinging pysonous slanderous in his words and mischievous in his deeds ill conditioned and lying like the quality of the Devill in the shape of a Serpent at the Tree of Temptation n Or suddenly often like a Hare timorous or fearfull starting and running away n Or suddenly often like a Toad whose minde is so very venomous that it poysoneth a tender or weak minde to the temporall Death by its Imagination which many times maketh Witches and Sorcerers for the first Ground serveth enough to it n Or suddenly often like a tame Beast and n Or suddenly often like a merry Beast c. all according as the Constellation stood in o The childes its Incarnation in the wrestling wheele with its vertue of the Quinta Essentia so is the starry minde on p In the minde of the childe its Region figured although the houre of Mans q Or Nativity Birth altereth much and doth r Or over-powereth the first Complexion of the houre of the Incarnation or becoming Man hold-in the first whereof I will write hereafter in its place concerning Mans Birth or Nativity 22. And now if the glance out of this minde out of this or any other forme not here mentioned glance or dart through the eyes then it catcheth up its own forme out of every thing as its starry kingdome is most potent at all times of the Heaven in the good or in the bad in falshood or in truth And this is brought before the King and there must the five Counsellours try it which yet are unrighteous knaves themselves being Å¿ Or poysoned infected from the Starres and Elements and so set in their Region or Dominion and now those Counsellours desire nothing more than the Kingdome of this world and to which sort the starry house of the braines and of the heart is most of all inclined for that the five Counsellours also give their advice and will have it be it for pomp pride statelinesse riches beauty or voluptuous life also for art and t Or vertue excellency of earthly things u Or the sick soule is not regarded and for poore Lazarus there is no thought there the five Counsellours are very soone agreed for in their own forme they are all unrighteous before God but according to the Region of this world they are very firme Thus they counsell the King and the King giveth it to the Spirit of the soule which gathereth up the Essences and falleth too with hands and mouth But if they be words that are to be expressed then it bringeth them to the roofe of the mouth and there the five Counsellours distinguish or separate them according to the will of the minde and further the Spirit bringeth them upon the Tongue and there the senses divide or distinguish them in the flash Glance or in a Moment 23. And there stand the three Principles in strife The first Principle viz. the kingdome of sternnesse or wrathfull fiercenesse saith goe forth in the midst of the strong might of the fire it must be so then saith the second Principle in the minde stay and consider God is here with the virgin feare the Abysse of Hell and the third Principle viz. the kingdome of this world saith here wee are at home wee must have it so that wee may adorne and sustaine the body it must be so and it taketh the Region of the aire viz. it s own Spirit and bringeth that Region out at the mouth and keepeth the x Difference or separation distinction according to the kingdome of this world 24. And thus there goeth forth out of the earthly y Or thoughts senses and minde lyes and folly deceit and falshood also meere subtilty with lust and desire to be elevated many to be elevated in the might of the fire as by force and anger and many by humane are and z Or vertue policy of this world a World which is but a
Treader upon the Serpent must also perish eternally But that wee may set downe a short Summary of the Fall because of our simple cold dull and dark minde for the Readers understanding who it may be doth not yet apprehend our sense and knowledge therefore wee will explaine it briefly and clearly and also readily impart our knowledge and minde to him as indeed f Or in according to the Divine Image wee ought to doe 47. Adam stood forty dayes in an Angelicall Image before his sleepe and there was neither day nor night in him also no time though indeed he was not as an Angel a meere Spirit for his body was out of the g The inward Element Element which is no understanding Spirit but is the attraction concretion or congelation in the will of God or the h Or the eternall Earth Limbus which standeth before god wherein the chast virgin the Divine Wisdome dwelleth which discovered and created the Image out of the Element by the Fiat 48. And out of this Limbus at the time when the Earth was corporised went forth the foure Elements as out of a fountaine and that which was discovered or manifested by the virgin the wisdome of God in the innumerablenesse were the Starres as a vertue power or procreation out of the Limbus and they are the Quintessence l Or before of the foure Elements not severed from the foure Elements but qualifying or mixing vertues one with another k The Starres with their fierce property are extracted out of the foure Elements and yet extracted from the foure issues with their sharp Essences and they are the seeking longing or hunger of the foure Elements or as I may expresse it by a similitude they are the Man and the Elements are the Woman and the heart of these things is the Element in one onely substance and the Essences in that one Element are the vertues or powers of the Wonders of the Wisdome of God and are called Paradise an exulting Joy 49. And the Spirit of the Eternall Essences which hath understanding and knowledge and also the triall and proving of every thing in which the source or active property of quality which is in Man consisteth that was breathed into him by the wisdome of God through the driving will which goeth l Or into Resignation forward out of the Eternall Minde out of the opened Gates of the Deepe through the Word together with the moving Spirit of God and he had the m Or stirring Touch of the Centre of the Abysse viz. the Eternall source n Or as the fire is behinde the light behinde him as a Band and before him the heart and light of God as a Glance of the joy and kindling of Paradise which springeth up in the Essences with the light of the joy and beneath him he had the foure Elements in the budding out of the Limbus which was in him 50. And as long as he set his Imagination in the Heart of God the Paradise was in him and he in the Paradise and the Bâ—â—d of the Abysse in him in the o Or property as the fire is the cause of the light and shining source was a Paradise of transcendent Joy and the Kingdome of this world held him from beneath also in the Band because it goeth forth from the Element but so long as he set his minde in the Heart of God it the kingdome of the foure Elements could not lay hold on him or master him and it was impotent as to him as this world is impotent as to God 51. And thus the Spirit and soule of Adam stood in the midst in the joyfull Paradise forty dayes as one onely day and all p Three had a desire to have him inclined to him one whereof was the kingdome of Hell of the Eternall Originality out of the dark Minde out of which his Worme of the soule in the opened Gate was gone forth and secondly there inclined to him the Deity of the Kingdome of Heaven in the opened Gate in the pleasant Lustre and thirdly the Spirit of the Starres and Elements inclined to him drawing him to their Bands and heartily desiring him 52. And thus Adam stood upright in the Temptation for his angry minde out of the Originality of the first Principle stood in Joy being enlightened from the light of God and the source of the fierce wrath made the rising joy for the light made all meeke and friendly that he might incline himselfe to love and thereby he stood on earth rightly in the Paradise 53. The foure Elements of this world together with the Sunne and Starres they could not qualifie or mix with him he drew no Aire into him but the Spirit of God in the virgin was his breathing and his kindling of the fire in the Spirit 54. But while he thus stood between the kingdome of Hell and the kingdome of this world in the Paradise bound with Bands and yet also wholly free in the might of God he reflected himselfe into or discovered himselfe in the great Deepe of the kingdome of this world in which the great wonders also stand hidden in the Centre as wee see that Man hath by his Eternall Minde discovered it and brought it to q Or the day Light as is seene before our eyes and in his discovering or reflecting he imagined and fell into lust for the Spirit of the world took hold of him and as a Mother maketh a mark upon a childe in the Mothers womb and he became in the lust impregnated from the Spirit of this world and then was blinde as to God and saw neither God nor the virgin any more in his minde And thus the Kingdome of Heaven continued in the opened Gate of the Omnipotence or Almightinesse in the Paradise in its own Principle to it selfe and the virgin in it hidden in the Centre and was in Adam and yet Adam with his minde was not in God but in the Spirit of this world and he became feeble as to the kingdome of Gods and so fell downe and slept 55. And then God by the Spirit of this world through the Fiat built or formed out of r Adam him the Woman of this world by whom he Å¿ Multiplyed or propagated increased his Kingdome The Woman was out of the Matrix which before the infection was a chast virgin which Adam should have t Or generated brought forth out of himselfe but when the modesty of the wisdome and ability or potency departed from him when he passed into the Spirit of this world he could not then bring forth or generate for in his sleepe the Spirit of this world cloathed him with flesh and bloud and figured formed or shaped him into a Beast as wee now see by very wofull experience and know our selves to be blinde and naked as to the kingdome of God being without any vertue or strength in the sleepe of the great misery cloathed
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 Å¿ The wisdome of God 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 t Or thoughts senses and yet shee u Or avoydeth 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 of 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 x Rule or Dominion 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 of 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 erect a light and office of Preaching that the world might learne from them But all availed nothing the Starreâ— ruled Men according to their source or quality in meere covetousnesse unchastity and pride which was indeed so very great that they purposed to build a Tower whose top should reach to Heaven such blinde people they were as to the kingdome of God 27. And then God confounded their Language that they might yet see that they had onely confounded senses or thoughts and should turne them to God that they also might see that they did not understand the Language of the Saints or holy people of the stock of Sem and that they must be scattered abroad over the whole world so that a holy seede might be preserved and that all might not perish but it availed nor they were wicked 28. Then God out of the fiercenesse of the first Principle burnt Sodom and Gomorrah those five kingdomes with fire for a Terrour but it availed not sinne grew like a greene Branch And then God promised the chosen Generation that if they would walke before him he would blesse them as the Starres of Heaven and make them so great that they should not be numbered and yet there were still among them evill Birds hatched And then God brought them into a strange Land and prospered them to try whether they would acknowledge his goodnesse and depend on him but they were yet worse 29. Then God did stirre up a Prophet among them even Moses who gave them Lawes and sharp Doctrines as Nature y Promoted or thrust forth required and these were given them through the Spirit of the z Macrocosme great world in zeale in the fire Yet seeing they would live still in the roughnesse therefore they were tryed or tempted to see whether they would live in the Father and God gave them Bread from Heaven and fed them forty yeares to try what manner of people they would be and whether they would by any meanes be brought to cleave to God he gave them Ordinances and Customes to observe in meats and drinks and also a Priestly Order with heavy and hard precepts and punishments which he published also to them but it availed not they were onely wicked and walked in the Dominion or Regiment of the Starres and yet far worse they walked altogether according to the wrathfulnesse of Hell 30. And there is a great matter for us to see in the severall Meats which God forbad them especially Swines flesh whose source quality or property will not subsist in the fire but affordeth onely a stinck and so it doth also in the fire of the soule which reacheth or stirreth the Originality of the first Principle from whence the first Principle in the soule stincketh or maketh a stinck which is a Or loathsom contrary to the Word and the noble virgin and it maketh the Gates of the breaking through into the light swelled thick misty fumy and dark for the soule is also a fire which burneth and if it receive such a b Or fuell for its burning source quality or property then that darkeneth it the more and burneth in the vapour like a flash of lightening as may be seene in the fat of swine for which cause God did forbid it them 31. And there was no other cause of their employment about offering sacrifice than because Man was earthly and so the Word standing neere the soule in the Gate of the light of life c God he heard their Prayers through the earthly source quality or property of their smells d Or Offerings of Incense or Incense and so they had a token in the fire that their prayer was acceptable to God as may be seene in many places in Moses which
Faith and that h Or the ungodly did not partake of them not imparted to the ungodly 78. For one Tincture caught hold of the other so that the Saints departed in the Element became longing after the strong faith especially those Saints departed that on Earth had turned many to Righteousnesse for as every ones works of Faith follow after them so also their will to turne more Men still followeth after them and therefore one Faith in the Tincture of the Holy Element caught the other and so Miracles or Works of Wonder were done at the Memorialls of the Saints this God permitted for the Heathens sakes that they might see that the Saints that were slaine or departed were in God and that there was another i So that God is the God of the living and not of the dead life after this that they should turne and be converted and therefore God suffered these works of wonder to be done 79. But in the Ground of the Originality it is not so that one that is departed hath power to help one that is living into the kingdome of Heaven or that they should undertake to bring and report the miseries of the living before God and pray for them for that were a great disrespect to the Heart of God which without intercession or their prayer powreth forth his Mercy over all Men with stretched out Armes and his voyce is never any other than onely thus Come yee all to mee yee hungry and thirsty and I will refresh you Matth. 11. He said Come to mee I will doe it willingly Also It is delight to mee to doe well to the Children of Men. 80. Who is it that will presume to undertake to stand before the source or spring of the Mercifulnesse and make intercession or pray for one that invocateth them As if the Love in the Heart of God were dead and did not desire to helpe those that call to him whereas his Armes continually without end stand stretched out to help all those that turne to him with their whole Heart 81. Thou wicked Antichrist thou sayest that faith alone doth not justifâ—e the soule but thy invented works for thy avarice or covetousnesse these must doe the Deed wherein wilt thou be regenerated in thy Mausim or Belly-God or through the Birth of Jesus Christ Which is neerest of all to the Deity thy works passe away and follow thee in the shadow yet the soule hath no need of any shadow but it must be earnest it must enter in through the Gates of the Deepe and must passe through the Centre of the grimme fiercenesse of Death through the wrath of the Eternall Band to the meeke Incarnation of Jesus Christ and become a member of the body of Christ and receive of his fulnesse and live therein his Death must be thy Death his Essences must flow in thee and thou must live in his source property or vertue thus thou must be regenerated anew in him if thou wilt stand before his Father else nothing will help if there had been any thing in the whole depth of the Deity that could have helped God would have bestowed it upon Adam and would not have let his Heart against the course of Nature to become Man But there was no Counsell or Remedy neither in Heaven nor in this world except God did become Man Therefore be thou in earnest and doe not seeke by-wayes to Babell 82. God indeed in former times permitted much for the conversion-sake of the Heathen but he hath not ordained the Antichrist to be so in his Covetousnesse Ordinances or Lawes and brabble in their Councells where Men have stopped the mouth of the Spirit of God that it should speak no more but that the k Viz. Those that are learned in Reason in the universities Spirit of this world should speake and build a Kingdome of Heaven upon Earth in Lawes Disputations and great talkings and therefore that Kingdome of Heaven upon earth must be bound up with precious Oaths or Covenants because it stood not in the Liberty of the Holy Ghost that so it might be fatt and lusty great and wanton and never be broken But it is come to be a Babell of Confusion thereby and in the Confusion it breaketh or destroyeth it selfe 83. If now thou wilt behold the virgin Mary with her Sonne Jesus Christ then thou shalt finde that shee hath been justified and saved through her Sonne although shee is come into great Perfection as a l A holy or half morning starre or as a halfe Lucifer before he fell Bright Morning Starre above other Starres and therefore also the Angel called her blessed among Women and said The Lord is with thee But shee hath not the Divine Omnipotence 84. For the Word which God promised in the Garden of Eden sprung and budded in the light of her life in the Centre of God and when the Angel Gabriel from the Command of the Father stirred that Word of the promise with the Message then it let it selfe into the chast virgin m In the Element before God in the Element in and not so wholly and altogether into the soule of the virgin or into the earthly body that shee was n Or Godded Deified no for Christ himselfe saith None goeth into Heaven but the Sonne of Man who is come from Heaven and who is in Heaven all others must goe through him into Heaven o He is in the Father and his members are in him he is their Heaven and the Father is his Heaven he was in the Heaven and also in the bosom of the virgin in this world the world was made through him how then could it comprehend him 85. The virgin comprehended or conteined him as a Mother doth her childe shee gave him the naturall Essences which shee inherited from her Parents those he assumed to the Creature which was God and Man the Essences of his Mother in her virgin-Matrix out of flesh and bloud he assumed to the Limbus of God out of the holy Element and in these became a living soule without blemishing of the holy Element and the Word was in the middest the might strength height and depth of the soule reacheth even into the Father and the outward kingdome of this world hung to the inward as the foure Elements hang to the one Element p Foure Elements which in the end shall passe away againe and goe through the fire 86. And as the childe is another person than the Mother and as the childes soule is not the soule of the Mother so also here in this place For the outward virgin could not comprehend that shee did beare the Saviour of the world but shee committed that in her virgin-chastity to God whatsoever he did with her shee would still be contented with it 87. But thou abominable Antichristian Beast that wouldst devour all this thou shalt know concerning the holinesse of the virgin Mary that the virgin Mary is higher and hath
forme by the Å¿ The cloathing of the skinnes of Beasts 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 t Many Arts and Sciences or Trades many as is usually done now 12. But the Spirit of the Grimnesse or fâ—ercenesse in the Eternall source or working property would also be manifested and open its wonders of which â—uch 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 u Or snares of the Hunter 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 seeketh nothing but the Thornes and loveth to strike with them therefore wee will give the x Hunter or oppressour Driver no cause to doe so but rather y Or reserve these mysteries let these Mysteries stand for the children of the Lilly Rose they are z Or understanding wise and have the Noble Tincture a Or in their knowledge in the light the lustre of the Driver will be no more so esteemed for the Guests of this world have that Government in hand 15. Thy proud Horse or Beast thou shamefull Whore shall ride no longer alone over the bended knees in that time it will no more be said The power might or Authority sticketh in my Chist of money that Minerall or Metall becometh a blossome in the light and the Tincture standeth in the blossome of the Lilly stones are of as much worth as that mettall is b Or the humility of the Divine Wisdome the clothing of the virgin is brighter than thy pride how finely doth the ornament of this world stand on modesty and the feare of God if the heart be humble How doe thy silken and golden cloaths adorne thee Doest thou not appeare in Gods deeds of Wonder Who will call thee a false Woman if thou beest so very chast Doest thou not stand to the honour of the Great God Art thou not his work of Wonder Is there not a friendly c Mirth or cheerfulnesse laughter before thee Who can say that thou art a wrathfull Woman Thy modest countenance shineth over d High and low mountaines and valleys Art thou not at the end of the world and will not thy Glance or lustre be espied in Paradise Wherefore standeth thy Mother in e Or in confused jangling Babell and is so very malicious O! thou shamefull Whore Get thee out for Babell is f With wrath or with the devouring sword on fire or else thou wilt be burnt thy selfe 16. Or doest thou suppose that wee are mad If wee did not see thee wee would be silent thou boastest now by thy flatterers of a Golden Time but they are most of them Wolves of Babell when the Day breaketh then they will be knowne Or should I not tell thee this thou proud Whore Behold when thou with Adam and Eve wentest out of Paradise into the Spirit of this world then thou wert as a God in the Spirit of this world thou mightest seek all Mysteries and use them for thy Ornament If thou haddest alwayes gone cloathed in silk and purple or scarlet yet thou haddest not thereby offended God but thou haddest gone in them to the honour of the Great God in his Deeds of Wonder Wherefore hast thou forsaken the g Or God and Goodnesse Love and art become a Murtherer Was not covetousnesse thy sinne in that thou affordest not thy Members so much as thy selfe thou desirest to be onely fine thy selfe alone thy way onely h Or must should be holy Wherfore was the fratricide between Abel and Cain The selfe-honouring pride brought it about so that Cain envied Abels i Honesty uprightnesse for the sake of which he was so much beloved of God wherefore was not Cain also humble and pious 17. Wilt thou say the Devill beguiled him Yes indeed and he beguileth thee too so that thou enviest the comelinesse and beauty of others Hath God made thee a degree higher are thou not a childe of Eve Prethee tell mee the truth art thou not the Antichrist which under a cloake of being counted the Minister and servant of God ridest upon the Devils Horse Mee thinkes I see thee Hearken When thou wentest out of Paradise into this world wherefore didst thou not continue in one onely Love Wherefore didst thou not rejoyce in thy Neighbour Wherefore didst thou not love the members of thy body Why doest thou not adorne thy brother with thy ornament Didst thou not see him plainly Was not the Earth thy own thou mightest have made what thou wouldest of it who did hinder thee in it Why didst thou not eate with thy Brother thou mightest have had fully enough there would never have been any want if thy humility towards thy brother had continued then his also had continued towards thee and then what a fine habitation and dwelling had there been upon Earth what need had there been for thee to have coyned silver and gold if unity had continued thou mightest have made thy ornaments of it well enough if thou haddest adorned thy Brother and Sister then they would have adorned thee againe with their ready serviceable Love doest thou think it had been a sinne if thou hadst gone in pure silk and gold for the benefit of thy Brother and to the honour of the Great God 18. O thou blinde Babell I must tell thee how thou becamest thus mad thou hast suffered thy selfe to be possessed by the Region of the Starres and to be lead by the abominable Devill and art become a perjured or forsworne whore to God and neverthelesse thou hast built thy selfe a Kingdome upon Earth as k The Starres order their government they lead their Region thou leadest thine as they generate by the Elements and consume it againe so doest thou with thy children also thou generatest them and killest them againe thou makest warre and art a murtherer for thy pride and covetousnesse sake so that thou hast no roome at all upon the Earth 19. Doest thou suppose that God taketh pleasure in it Yes Sir the Spirit of the Great World is pleased with it and through that Spirit the
fierce anger of God is also pleased because they qualifie or mingle one with another and out of one and the same roote 20. Doest thou suppose that all the Prophets have spoken from the pleasant kinde love of God from the Heart of God when they said to the Kings of Israel Enter into Battell thou shalt overcome God shall give you victory Indeed they spake from God but from his fierce wrath against sinnes through the Spirit of the Great World which would devoure againe what it hath made because the Love was extinguished 21. Or doest thou suppose that God sent Moses to slay the Kings of the Heathens in the Promised Land and that he is so well pleased with murtherings No friend look under the vayle of Moses and thou shalt finde it cleane otherwise 22. Why did God keep Israel forty yeares in the Wildernesse and fed them with l With Manna Heavenly Bread that they should be a people full of love such as love one another and should depend on God in one Love and therefore he gave their Lawes brightnesse or clarity to see if they could live in the Love of the Father and then he would have sent them among the Heathens to turne them with their wonders as was done at the time of the Apostles and in that he fed them from the Heaven and that none of them which gathered much or little had any want thereby they ought to have knowne that the Kingdome the power and all is Gods and that they were in him they ought to have left their covetousnesse and to converse among one another with brotherly Love none ought to look after covetousnesse because he horribly punished m Covetousnes it 23. Also when the Heathens should heare that God would send this People which he had brought out of Egypt with great Wonders or Miracles among them to destroy them that they should turne to God and depart from covetousnesse and enter into brotherly love therefore he gave n The Heathens them a long time of respite as also to Israel whom he fed from Heaven for an Example that one people should be an Example to the other that there is a God that is Allmightie But they being earthly both of them and onely evill and being they did live in the Fathers fierce anger therefore the anger and severity of God lusted also to devoure them because they continually kindled o His wrath it 24. Therefore he said to Joshua Passe over Jordan and destroy that people and leave none of them among you that you be not polluted This saying of his proceeded not out of his Love when he did bid him to kill the Heathens as also the Prophets did not all speak from his Love but from his Anger which was awakened by the wickednesse of Man so also he speaketh many times through the Spirit of the Prophets in the Great World in the Prophets and in Moses in the fire or in other terrors in an angry Zeale 25. And should wee therefore say that God is well pleased with anger and strife No the Prophets complained often in the Holy Ghost or Spirit of God that this evill people offended their God when they moved him to anger so that accordingly his severe wrath went forth and devoured them David saith in the fift Psalme Thou art not a God that art pleased with wicked wayes 26. Now if Man awaken sinne then the fierce anger or severity of God is stirred in himselfe viz. in Man which otherwise if Man did stand in humility would rest and be turned into great Joy as was often mentioned before But now when he burneth in wrath then one people devoureth the other and one sinne destroyeth another if Israel had been p Honest vertuous or had feared the Lord. upright they had not been put to make warre but they should have entred in with Wonders and have converted the People Moses should have lead them into the promised Land with his Miracles or Deeds of Wonder but because they were wicked they could not enter in with the brightnesse of Moses with deeds of wonder in the lustre or glance of the Father to convert the Heathens but Moses with his deeds of wonder must stay in the Wlldernesse and the whole People was consumed and devoured in the wrath and Joshua must warre with the Heathens and destroy them for one q Or one sinne wrath devoured the other 27. Whereas Joshua was an Image and similitude that Israel because they could not subsist in the Fathers clarity and love should be led by the second Joshua or Jesus out of the wrath into the Love through the breaking of his body and entring into Death Moses must enter through Death into life and bring his clarity through Death into life even as he appeared with Elias on mount Thabor to the second Joshua or Jesus in the claritie of the Father and shewed him the pleasure of the Father viz. that he the second Joshua should bring Israel through his Death and clarity into the Promised Land of Paradise 28. Yet it could not be how vigorously soever it was sought after that Man in his own power could enter into Paradise and therefore poore captive Man must sit in this world in the Devils murthering Denne where now the Devill hath built his Chappell close by the Christian Church and hath quite destroyed the love of Paradise and hath in the stead thereof set up meere covetous proud selfe-willed or selfe-conceited faithlesse sturdy malicious Blasphemers Theeves and Murtherers which lift themselves up against Heaven and Paradise and have built themselves a Kingdome according to the Dominion of the fierce foure Starres or Constellations wherein they domineere with silver and gold and consume the sweat one of another whosoever is but able oppresseth the other to the ground And though he flie before him yet then he onely putteth forth his Dragons tongue and spitteth fire upon him he terrifieth him with his harsh voyce and plagueth him day and night 29. What can be said of thee O Cain doest thou suppose that God doth not see thee Thou Monstrous Beast thou shalt stand naked as the Spirit in the Wonders doth signifie that thy Ornament may be made knowne How art thou become thus O Eve are not all thy children which thou hast brought forth all come out of thy loynes Was it then the purpose of God that the evill should domineere among the Good and one plague another 30. O no But the Devill who is a cause of the r From the grimme wrath the Devill or Weeds or Tares are sowen among the Wheate wrathfulnesse Adam was made good out of the pure Element but the longing desire or lust of the Devill deceived him so that he went into the Spirit of this world 31. And now it cannot be otherwise the two Kingdomes wrestle one with another in the children of Men the one is the Kingdome of Christ Generated through the New Birth
it another dwelling house for thy soule that it may not send thee so naked away from it 117. And then thirdly that he hath brought thy soule out of Heaven into the pleasures of this world and now leaveth it in its misery wholly naked and bare fitting in its filthinesse and goeth away and regardeth no more where the soule is or how it is with it if it c Or should goe into Hell were in the Abysse of Hell it were all one to the spirit of this world this thou hast to expect for thy recompence from the spirit of this world because thou hast so truly served it 118. Therefore O Cain fly away from the Spirit of this world there is a fire out of the Roote of the Originality from the Lord of Heaven in it thy swelled secret Kingdome is kindled that Men may see or know thee in every place thou shalt stand quite open or naked with all thy d Or Mysteries secresies for the Spiritus Majoris Mundi or Spirit of the Greater World hath found the Tincture and its Roses blossome in the Wonders CHAP. XXI Of the Cainish and of the Abellish Kingdome how they are both in one another Also of their Beginning Rise Essence and drift and then of their last Exit Also Of the Cainish Antichristian Church and then of the Abellish true Christian Church how they are both in one another and are very hard to be knowne asunder Also Of the variety of Arts a Conditions and Courses States and Orders of this World Also Of the Office of Rulers or Magistrates and their Subjects how there is a Good and Divine b Or Order Ordinance in them all as also a false Evill and Devillish Where the providence of God is seene in all things and the Devils deceit subtilty and malice is seene also in all things 1. WEE finde by the Divine Providence in all things as also in Arts and c Or Conditions of things States that the things of this world are all good and profitable and that onely the Devills poyson brought into them is evill and so wee finde also all States or conditions high and low come out of one d Or spring onely Tree and one alwayes proceedeth out of the other so that the Divine Providence cometh to help all things and so the Eternall Wonders in ail the three Principles are e Or discovered manifested to which end God brought to light the Creation of all things which from Eternity in themselves stood onely in the flowing budding or f As the thoughts in the minde flow or spring up springing up but by the Creation of this world are put into the Wonders 2. Therefore now wee can speak or write of nothing else but of his Wonders for wee have a great Example of them in Cain when the Kingdome of the fierce wrath after his murther awaked in him and would have g By making him despaire in God devoured him that God came to help him when the Divine Justice in his Conscience sentenced him to Death then the Divine Answer spake against it saying No Whosoever slayeth Cain it shall be avenged sevenfold by which speech the fierce vengeance of the Abysse of Hell was driven away from him so that Cain did not despaire and though he were gone forth from God yet the Kingdome of Heaven stood towards him he might turne and enter into Repentance God had not yet quite rejected him but his malicious murtherous and his false confidence he accursed and would not h Or consent thereto be therein 3. For God departed not from Cain but Cain went himselfe from God if he had been strong in Faith and Confidence in God then he might have been able to enter into God again even as he thought before the fall into the murther that he would break the head of the Serpent but there it was seene what Mans ability was If he had laid hold on the true Treader upon the Serpent then he might have gone instantly in the vertue of the Treader upon the Serpent into God againe 4. But Cain i Or was had flesh and bloud and understood not the meaning of the Eternall Death yet when he was assured from God that none should slay him he became cheerly againe for the k His faculties that were in doubt were againe assured of Gods grace Essences of his soule were refreshed againe by Gods recalling him for the Doore of Grace stood open towards him he should returne for God would not the Death of a Sinner 5. And here may be seene very exactly who was the accuser of Cain viz. the bloud of Abel which cryed to God from the Earth and awakened the fierce Anger against Cain where the Essences of the soule of Abel through the deep Gate of Anger pressed in to God through the Treader upon the Serpent and so stirred the Roote of the fire in Cain whereby the Anger was awakened Here consider what the sighings of the righteous and their pressing into God in their unequall being oppressed can doe how it kindleth the Anger of God as in Cain whereas then fiery Coales are heaped upon the Drivers or oppressours head 6. But when l The wrath or the gnawing Worme of his Conscience it was allayed againe by the voyce of God then Cain did not know how that came to passe and set his murther at Rest like one who hath a secret gnawing Dogge sitting in the Darke yet he proceeded and built his powerfull Earthly Kingdome and did not wholly put his trust in God for when he saw that he must seeke for his Bread out of the Earth and must take his cloathing from the m The Beasts and that which groweth out of the Earth children of the Earth therefore all his businesse lay in the Art of Seeking how and which way he might finde and how to possesse the treasure of that which was found that he might alwayes have enough because he saw God no more therefore he did like Israel who were brought out of Egypt by Moses and when they saw him not because he was on the Mount then they began their dancing and false worship of God and asked after Moses no more 7. Thus Cain now built his earthly Kingdome and began to search all manner of Arts not onely in n Husbandry plowing or Tilling of the ground Agriculture but also in Mettalls and further all Arts according to the seven Spirits of Nature which in the o In the Name of Cain and the other Circumstances Letter is well to be seene wherein our Schooles or Universities will now be Masters but they are not yet Schollars in the Ground 8. And it is excellently shewen that they had p That is in Cains time they had the Tincture in their power the light of the Tincture in their hands wherein they found their Inventions though it was not wholly knowne for sinnes were not then in such multiplicity
upon the Earth and therefore the q The mysteries were not so dark to them Mysteries were not so very hard and close hidden to them but all was found out very easily especially by Adam who had the Mysteries r Or naked open and plaine in his hands and was but entered out of the Wonders of Paradise into the Wonders of this world who kwew not onely the Essences Å¿ Or kinds Natures and properties of all the Beasts but also of all Plants and Mettalls he knew also the ground of the seven liberall Arts arising out of the seven formes of Nature yet not so altogether out of the Ground or fundamentally But he was the Tree out of which afterwards all the rootes and branches grew 9. But the Depth in the Centre of the Birth he knew much better than wee in our Schooles or Universities which is shewed by that t Speech or word saying That he gave names to all things to every thing according to its Essence u Or kinde Nature and property as if he had stuck or dwelt in every thing and tryed all x Or beeings Essences whereas he had the knowledge of them only from their sound also from their forme and aspect smell and tast the Metalls he knew in the Glance of the Tincture and in the fire as it may yet well be knowne 10. For Adam was the Heart of every thing in this world created out of the Originality of all things his soule was out of the first Principle throughly y Or shining or enlightened illustrated with the second Principle and his body was out of the one Element out of the z Or warme hatching Barm or Birth out of the Divine vertue which is before God which body was entered into the out Birth of the one Element viz. into the foure Elements and wholly gone into the Spirit of this world viz. into the third Principle And therefore he had the Tincture of every thing in him by which he teached into all Essences and proved or searched all things in the Heaven Earth fire aire and water and all whatsoever is generated from thence 11. And so one Tincture took hold of the other and the stronger hath proved or tried the weaker and given names to all things according to their Essences and that is the true ground of Adams fall that he went out of the Eternall being into the Out birth of the corruptible being and hath put on the a Or transitory corruptible Image which God forbad him 12. And here the two strong Kingdomes of the Eternity are to be seene which have been in strife with one another and are alwaies so and the strife continueth to Eternity for it is also from Eternity viz. between b The wrath and the Love the fiercenesse and the meeknesse If the fiercenesse were not there would be no mobility but it overcometh in this world onely c The wrath ruleth in all that is evill in the foure Elements and in that which is good it maketh the exalting joy according to the Kâ—ngdome of Hell and in the Heaven it maketh the ascending Joy and the Meeknesse 13. And it is hâ—ghly to be sound and considered by us in the light of Nature how the fiercenesse or wrath is the Roote of all things and moreover the Originality of the Life therein onely consisteth the Might and the Power and from thence onely proceed the Wonders and without the fiercenesse or wrath there would be no enmity but all would be as it were a noth ng as is formerly mentioned 14. And then wee finde also how the Meeknesse is the vertue and the Spirit so that where the meeknesse is not there the fiercenesse in it selfe is nothing but a Darknesse and a Death where no d Working fruit or bringing forth growing can spring up and it cannot generate nor discover its wonders and thus wee finde that the fiercenesse wrath or sourenesse is a cause of the Essences and that the Meeknesse is a cause of the joy and a cause of the rising and budding oâ— growing forth of the Essences and then that the Spirit is generated by the flowing working springing and rising up out of the Essences and that the fiercenesse so becometh the Roote of the Spirit and the Meeknesse is its Life 15. Now there can be no meeknesse without Light for the Light maketh the Meeknesse and there can be no fiercenesse without the light for the light maketh a e A desiring or attracting Longing in the darknesse and yet there is no darknesse there but the longing maketh the darknesse in the will so that the will attracteth to it selfe and impregnateth the longing so that it becometh thick and dark for it is thicker than the will and therefore it shadoweth the will and is the darknesse of the will 16. And if the will be thus in darknesse then it is in anguish for it desireth to be out of the darknesse and that desiring is the flowing or working and the attracting in it selfe where yet nothing is attained but a fierce source in it selfe which by its attraction maketh hardnesse and roughnesse which the will cannot endure and thus it stirreth up the Roote of the fire in the flash as is afore-mentioned whereupon the re-comprehended will goeth forth from the flash into its selfe and f Dispelleth breaketh the darknesse and dwelleth in the broken darknesse in the light in a pleasant joy or habitation in it selfe after which joy or habitation the will in the darknesse continually lusteth from whence longing ariseth and thus it is an Eternall Band which can never be g Or Dissolved loosed and thus the will now laboureth in the broken Gate that it may manifest or discover his wonders out of himselfe as may be seene well enough in the Creation of the world and all Creatures 17. But wee should not here againe wholly set downe the Ground of the Deity so farre as it is meete and knowne by us wee account that needlesse here for you may finde it before the incarnation of a Childe in the Mothers womb or body Wee set downe thus much here to the end that the Region of this world may be understood and thus wee give the Reader exactly to understand and know how the Region of Good and Evill are in one another and how it is an unfadable thing or substance so that one is generated out of the other and that also the one goeth forth out of the other into another substance or being which it was not in the beginning as you may learne to understand this in Man who in his beginning in the will of Man and Woman viz. in the Limbus and in the Matrix is conceived in the Tincture and sowen in an Earthly h Field or Ground soyle where then the first Tincture in the will breaketh and his own i Or Life Tincture springeth forth out of the anxious or aking chamber of
angry without a Cause 54. Indeed when his wrath was sprung up in Man then he would manifest his wonders but that was not the purpose of God when he created Adam but it was tried which of them should get the victory the Meeknesse or the fiercenesse in the Eternall Roote but the soule in Ad m was yet free and there was nothing else that could perish but the a Selfe-will or free-will own will 55. And so now the soule was the will which was breathed into Adam by the Spirit of God out of the Eternall will of the Father and yet out of that place where the Father viz. God out of the Darknesse in his own re-conceived will entereth into himselfe and in himselfe generateth the meeknesse in his own re-conceived will â—6 And so the soule of Man is out of the same Balance in the Angle of the re-comprehended will towards the light and also in the first will in it selfe in its own Centre where behinde it the Darknesse is comprehended and before it is the end of the Eternall Band and in it selfe there would be nothing but an anxious source or property and if any thing else were to be in it then the first will in the eternall Band must conceive another will in it selfe to goe out of the dark source or property into a joyfull habitation without a source 57. If now the first eternall will doe thus conceive another will then it breaketh the source of Darknesse and dwelleth in it selfe in the joyfull habitation and the darknesse remaineth darknesse still and a source or working property in it selfe but toucheth not the re-conceived will for that dwelleth not in the Darknesse but in it selfe thus wee understand the soules own power to be which God breathed into Adam out of the Gate the breaking through in himselfe into the Light of the habitation of joy 58. This soule being cloathed with the pure Elementary and Paradisicall Body severed its will which came out of the Fathers will which tendeth onely to the conceiving of his b Or Sonne vertue or power from whence he is impregnated to beget his Heart and severed it from the-Fathers will and entred into the lust of this world where now backward in the breaking or destruction of this world there is no light and forward there is no comprehensibility of the Deity and there was no Counsell or remedy except the pure will of the Father enter into it againe and bring it into his own will a gaine into its first seate that so its will maybe directed againe into the Heart and Light of God 59. And now if it be to be helped againe then tht Heart of God with its Light and not the Father must come into it for it standeth in the Father however yet turned away from the Entrance to the Birth of the Heart of God backward into this world where no Light is to be comprehended either behinde or before it for the substance of the body breaketh and then the poore soule standeth imprisoned in the dark Dungeon and here the Love of God towards the poore imprisoned soule is made knowne Consider thy selfe here O deare Minde 60. Heere was no remedy now neither in God nor in any Creature onely the meere Deity of the Heart of God must enter in Ternarium Sanctum into the holy Ternary viz. into the Barmhertzigkeit the Mercifulnesse which is from Eternity generated out of his Holinesse wherein the Eternall wisdome which coming out of the speaking of the Word through the Holy Ghost standeth as a virgin before the Deity and is the Great Wonder and a Spirit in the Barmhertzigkeit the Mercifulnesse and the Mercifulnesse maketh the holy Ternary the holy Earth the Essences of the Father in the attracting to the Word viz. the holy Constellations as may be said in a similitude 61. And as wee perceive that in this world there is Fire Aire Water and Earth also the Sunne and the Starres and therein consist all the things of this world so you may conceive by way of similitude that the Father is the Fire of the whole holy Constellations and also in the c One Eternall Element holy Element and that the Sonne viz. his Heart is the Sonne which setteth all the Constellations in a light pleasent habitation and that the Holy Ghost is the Aire of the Life without which neither Sunne nor Constellation would subsist and then that the concreted Spiritus Majoris Mundi or Spirit of the great World is the chast virgin before God which Spirit of the great World in this world giveth to all Creatures Minde sense and understanding through the influence of the Starres and so also doth the chast virgin in the Heaven 62. The Earthly Earth is like the holy Ternary wherein is the heavenly d Or Water-Spirit Aquaster viz. in the heavenly Earth which I call the one Holy Element which is pure Thus God is a Spirit and the pure Element is heavenly Earth for it is substantiall and the Essences in the heavenly Earth are Paradisicall Buds or Fruits and the virgin of wisdome is the great Spirit of the whole heavenly World in a similitude and that not onely openeth the great Wonders in the heavenly Earth but also in the whole Deep of the Deity 63. For the Deity is incomprehensible and invisible yet e Findable or palpable perceptible but the virgin is visible like a pure Spirit and the one holy Element is her body which is called Ternarius sanctus the holy Ternary the Holy Earth and into this holy Ternary the invisible Deity is entred that shee may be an Eternall Espousall or union so that in a similitude the Deity is in the pure Element and the Element is the Deity for God and Ternarius sanctus is become one thing not in Spirit but in substance as body and soule And as the soule is above the body so also God is above the Holy Ternary 64. And this now is the Heavenly virgin of which the Spirit of God spake in the Wise men f Formerly of old and Ternarius sanctus is our true body in the g The Image of God Image which wee have lost which now the Heart of God hath taken to him for a body and this noble body as also the virgin of God was put upon Mary not as a Garment but very powerfully in her Essences and yet incomprehensibly as to the Essences of this world of flesh and bloud in the body of Mary but conprehensible as to the soule of Mary for the soule did passe into the holy Ternary and yet shee could not so be severed from the h Or corruptibility fierce wrath but that was to be in the breaking of the earthly Body from the heavenly in the Death of Christ 65. Thus the Word in the holy Ternary let it selfe into the Earthlinesse and received to it a true soule out of the Essences of the soule of Mary like all other
onely upon the Heart of God and m Or submit to it give it selfe up to that that it might be carried onely in the will of God and become an Angel in humility and not relie onely upon it selfe to flie in its own might or power 95. And here the Devils Master-piece is seene in that he n Alleadgeth Scripture useth the Scripture and saith The Angels will beare thee up whereas here the matter was not about the body but about the soule which he would bring into Pride that it might teare it selfe off from the love of God and relie upon the Angels bearing it up and that it should break it selfe off againe from the new body which can flie well enough with that and leap down in the old Body and relie upon the Angels and so should flie out from God into the Spirit of this world againe 96. But here his valour is seene though he stood with his earthly Body upon the pinnacle of the Temple yet he committed his Earthly Body to God and trusted in him and that he was every where in God and said to the Devill It is written thou shalt not tempt the Lord thy God Here the Devils Pride in the Kingdome of wrath was rightly overcome and the humility the strength and the might remained to be our Christs and the soule of Christ is entered into the holy Ternary as into the humble Love and espoused it selfe with the humble chast virgin of the Divine Wisdome 97. Now when the Devill had lost twice then he came at last with his last powerfull Temptation as he did also to Adam he would give him the whole world if he would fall downe and worship him The businesse with Adam also was about this world he would draw this world to him and so be like God with it that as God had drawne this world to him to manifest his great Wonders therewith so the soule in Adam thought with it selfe thou art the similitude of God thou wilt doe so too and so thou shalt be like God but thereby he went forth from God into the Spirit of this world Now therefore the second Adam must hold out the standing of the first Adam whereby it was tempted or tried whether the soule would continue in the new holy heavenly Man and live in the Barmbertzigkeit the o Or Mercy Mercifulnesse of God or in the Spirit of this world 98. And thus stood the soule as a valiant Champion and said to Satan Get thee hence Satan thou shouldst worship the Lord thy God and serve him onely I have no more to doe with thee there the Devill Hell and the Kingdome of this world was commanded to be gone and the valiant Champion hath gotten the victory and the Devill faine to get him gone and the earthly part was overcome And here now the Noble Champion standeth upon the Moon and receiveth all might in Heaven Hell on Earth into his power and ruleth with his soule in the holy Ternary in this outward body over Death and life and here this world is become Christs owne for he had overcome it be could live in God and needed not the earthly food nor drink 99. And the Reader must know that the Combat with the Temptation was held in body and soule and that this Temptation concerneth us al 's ohe hath overcome for us if wee put our whole trust in him then wee have victory in him over sinnes Death Hell and the Devill and also over this world for he held the last victory in his Death when he brake the sword of the Cherubine and destroyed the Hell of the Devill and hath led captivity captive that thereby thou mightst live by the Death of Christ 100. And wee see that all is true as is above-mentioned for when he had overcome in the Temptation and had stood forty dayes then he had wholly overcome till the last victory in Death for so long Adam was in the Temptation in the Garden of Eden and p Viz. after the Temptation there he began his Priestly Kingdome as a King over Heaven and this world with signes and wonders and in his first Miracle turned water into good wine he also healed the sick made the blinde to see the lame to goe and cleansed the Lepers also he raised the dead and shewed himselfe to be the true King over the q Over the living and the dead quick and dead and face upon Davids Throne of Promise and was the true Priest in the Order of Melchisedech All whatsoever Aaron was in the Fathers might in a Type that this high Priest was in vertue and power with deeds and wonders which wee will cleerly describe in the other Book following this if wee live and God shall give us leave to doe it CHAP. XXIII Of the highly precious Testaments of Christ viz. Baptisme and his last Supper which he held in the Evening of Mandy Thursday with his Disciples which be left us for his Last Will as a Farewell for a Remembrance The most Noble Gate of Christianitie 1. IT is apparent how they have hitherto in Babell danced or contended about the Cup of Jesus Christ and about his holy Testaments for which they have caused many warres and bloud-sheddings but what kinde of knowledge concerning those Testaments they in Babell have appeareth by their works of Love among one another which their Councels have brought to passe where Men have stopt the mouth of the Holy Ghost and have made a worldly a Rule or Government Dominion out of the Priesthood of Christ 2. O you high Priests and b Or the learned in the Scripture Scribes what answer will you make to Christ when you shall be found thus at his comming Or doe you suppose you stand in the dark No you stand in the presence of the cleere countenance of Jesus Christ who is Judge of the quick and dead doe but open your eyes and rightly feed the flock of Jesus Christ he cometh and demandeth chem of you You are not all Shepheards or Pastours but intruded covetous Wolves you relie on your Schoole-Art or University Learning and Schollership O that avayleth nothing in the presence of God the Holy Ghost speaketh not from that he will not be bound up if you will be Pastours then you must hold out in the Temptation and put on the Garment of the Lamb in your heart you must not take the wooll of the sheepe onely from them but you must give them the food of the Holy Ghost in true Love and be practisers of it your selves c Note this But how will you give it if you be in the Wildernesse still and have chosen the Kingdome of this world to your selves in the Last Temptation What shall be said of you Is not the Anger broke out and burning carry fuell to it for Babell is on fire the d Humility and Love water is dried up or what have I to doe with thee that I must
Fall he did illustrate or manifest himselfe by the holy Eternall Virgin of his Wisdome in the Eternall Wonders in x Barmhertzigkeit mercy which alwayes floweth out of his heart and did comprehend with his speculation or manifestation the Throne and did further illustrate himselfe in the Throne into many millions without number and established his Covenant with his Oath therein with his precious Promise of the Womans Seed 19. Thus my very precious minde apprehend it aright This same Throne was made in Time when as the Time of his Covenant was revealed an Angelicall Principality in the mercy of God in the holy Pure Element in the Sacred Ternary that is in the holy Earth wherein the Deity is substantially knowne so that the whole Mercy of God which is unmeasurable and every where in the Sacred Ternary which is likewise so great in the holy Element that comprizeth Heaven and this world became a Man that is a substantiall Similitude of the Spirit of the Trinity in which likenesse the Trinity dwelleth with compleat-fulnesse and in this great Angelicall Throne and Principality stood in the beginning and from Eternity the Aspect in the infinite multiplicity proceeding from all the Essences in the Limbus of the Father and became truely illustrate or manifest in the Time of the Promise 20. Thus now even unto this very day all things are yet in the Fiat or creating and the Creation hath no end untill the judgement of God where that which hath growne on the holy Tree shall be separated from the unholy Thistles and Thornes and wee men are these innumerable aspects or idea's in the Fiat of the great Princely Throne and we who are holy shall be created in the body of this Prince in God but we that degenerate or perish shall be cast out as naughty y Fruit. apples unto the swine of the Devill 21. Thus we were foreseen or elected in Christ Jesus before the foundations of the world were laid that we should be his Angels and Servants in his high Princely Throne in the body of his Element in which his Spirit viz. the holy Trinity will dwell 22. This I would clearly demonstrate unto thee z Or upon it as by an Example in the Kingdome of this world yea in all things thou shalt not be able to name any thing out of which I will not demonstrate it unto thee if God gave us leave but seeing it will here take up too much roome I will write a booke by it selfe of it if the Lord permit 23. Therefore my beloved soule be lively and see what thy noble Bridegroom hath left thee in his Testaments for a Legacy as namely in the Baptisme the water of his Covenant flowing from his holy Originall body whereas we in this world viz. in the externe birth of his body do acknowledge foure things namely fire aire water and earth wherein our earthly body consisteth So likewise in the heavenly body there are foure such things The fire is the enkindling of the divine desire The water is that which the fire desireth whence it becomes meeke and a light The aire is the joyfull spirit which bloweth up the fire and maketh in the water the motion And the earth is the true Essence which is borne in the Three Elements and is rightly called Ternarius Sanctus the Sacred Ternary in which the Tincture is brought forth in the light of the meeknesse and therein also is borne the holy bloud out of the water being an oyle of the water in which the light shineth and the spirit of life consisteth 24. Understand it thus that water is the water of the Eternall Life in the a Or seede Limbus of God in the Holy Ternary and that is the water which baptizeth the soule when wee keepe the b Or Celebration use of his Testament for the soule in his Covenant is dipped and washed in that water and it is rightly the Bath or Laver of Regeneration for by its dipping in the Holy Water it is received and quickned by the holy Water and cometh in the Covenant of Christ into the soule of Christ indeed not fully into his soule but into his body and becometh the Brother of the soule of Christ for Christs soule is a Creature as our soules are and is in the body of the Mercifulnesse in the Trinity being surrounded therewith and hath the same in it for food and strength or refreshment So also our soules in the Covenant if they be faithfull and continue in God they are the brethren of Christs soule 25. For Christ hath taken this Pledge viz. our soule from us Men in Mary at which wee rejoyce in Eternity that the soule of Christ is our Brother and the Body of Christ our Body in the Mew Man And should I not rejoyce that my soule is in the body of Christ and that the soule of Christ is my brother and that the Holy Trinity is the foode and vertue or strength of my soule Who can judge mee lay hold of mee and c Spoyle or hurt mee destroy mee when I am in my true Man in God When as I am Immortall in my new Man wherefore should I be much afraid in the Earthly Man which belongeth to the Earth Let every thing take its own and then my soule will be d Or rid of the Driver freed from the e Or from corruption Driver 26. Or what shall I say Must I not in this Body which I here in the Earthlinesse carry about mee through the New Man reveale the Wonders of God that so his Wonders might be manifested I speake not onely concerning my selfe but concerning all Men good and bad every one must manifest the Great Wonders wherein he standeth in f Gods his Kingdome whether it be in Love or Anger after the breaking or dissolution of this world it must all stand in the Figure For at present this world standeth in the Creating and in the t Or seed time Sowing and is like a field which beareth fruit 27. Thus wee every one of us labour and finish our dayes-worke every one in his own field and in the Harvest every one shall stand h Or be in his employment by his Labour and enjoy his fruit which he hath sowen therefore my hand shall not be weary of l Diving or searching digging this wee speake seriously according to its high worth in the Wonders of God knowne in the Counsell of the k The wisdome of God Noble Virgin Of the l Celebration or Participation use of the highly Precious Testaments of Christ the Sonne of God 28 Christ began the use of the Baptisme by John who was his forerunner and John was borne into this world before Christ which hath its signification therefore open thy eyes As the water is in the Originality and a cause and beginning of the life and then in the water by the Tincture the m Or beginning of the
truly and really in the knowledge in the new Man and it is the sword wherewith wee can fight against the Devill onely wee must take the sword of the Death of Christ into our hand which cutteth so sharply that the Devill must flie away CHAP. XXV Of the Suffering Dying Death and Resurrection of Jesus Christ the Sonne of God Also of his Ascension into Heaven and sitting at the right hand of God his Father The Gate of our Misery and also the strong Gate of the Divine Power in his Love 1. IF wee consider our selves in our right Reason and behold the Kingdome of this world in which wee stand with our flesh and bloud also with our Reason and senses then wee finde very well that wee have the substance and stirring of it in us for wee are its very proper own Now all whatsoever wee thinke doe and purpose in the outward Man that the Spirit of this world doth in us Men for the Body is nothing else but the Instrument thereof wherewith it performeth its work and wee finde that as all other Instruments which are generated from the Spirit of this world decay corrupt and turne to dust so also our earthly Body wherein the Spirit of this world worketh and acteth for a while 2. Therefore none should scorne or despise another though he lead not the same course that he doth himselfe or though he be not of that way in his minde and will which himseâ—fe is or that another cannot learne and follow the same stately Courtly manners and behaviour with himselfe for the Naturall heaven maketh every one according as its forme in its Influences is at all times and so every Creature getteth its condition forme or shape inclination and will which cannot wholly be taken away from the outward Man till the Naturall Heaven breaketh its Beast Therefore wee ought to consider the great strife in us when wee are regenerated out of the Eternall then the Eternall striveth against the Corruptible against the malice and falshood of the Corruptible 3. And now each Kingdome a Worketh or performeth effecteth its will the inward goeth right forward and consenteth not to the wickednesse of the outward but it runneth to its b It aimeth at Mark and the outward also goeth forward with its desire and performeth its work according to the Influence of its Constellation 4. But if it happen that the outward doe not what its desire will that proceedeth not from its wisdome but the Heaven hath altered it by another c Or aspect Conjunction but if d The outward Man it be compelled to leave off that which is evill that is not e From the influence or acting by the course of the Heavens but the new Regenerated Man who is in strife with the Earthly doth many times overcome but cannot swallow up the Earthly for the Earthly getteth up againe as wee see by our Anger for if my new Man have the upperhand he will have no Anger nor any evill desire but if this worlds Driver assault him then the fire of Anger riseth up in the old Man and his desire is often kindled to doe what he rejected and reproved a little before 5. Now wee cannot say that the Spirit of this world alone consenteth to and doth that which is evill and wrathfull for the whole Man oftentimes runneth with all his thoughts and his whole will after it And heere wee f Or know finde our great Misery for the poore soule which lieth yet tied in the Bands of Anger is often kindled that it burneth like a fire and runneth after evill for it is in the Band of Eternity in the Father and reacheth in its most inward Roote the Anger of God and that is even the Birth of its Life and its Originality and the Noble Graine of Mustard-seede that was the new Garment of the soule which was new put upon it in its Repentance is many times destroyed therefore none should be secure though he doe once attaine the Garland of Pearle he may loose it againe for when the soule consenteth to sinne then it goeth forth from Christ into falshood and into the Anger of God 6. Now therefore as wee know that Christ by his entrance into the Incarnation hath opened a Doore into Heaven into his holy Body so that wee through a true Repentance and Confidence may come to him and put the new white Garment of his Innocency in his Love upon our soules so wee know also that the soule standeth yet fast bound with two chaines one is the Birth of its own Life whose most inward roote is poyson and wrathfulnesse and so the soule being sprung out of the Eternall source and having its originality out of the Eternity none can redeeme it g Or bring it back in its own roote of Eternity or bring it out of the Anger except there come one who is the Love it selfe and be borne in its own very Birth that so he may bring it out of the Anger and set it in the Love in himselfe as it was done in Christ 7. The other Gate or Chaine is the flesh and bloud with the Region or Dominion of the Starres there the soule is fast bound and swimmeth therein as in a Great Sea which daily so h Infecteth it that it burneth stirreth up the soule that it is kindled 8. Concerning these two chaines wee know in our deepe knowledge and see them in the Ground of the Originality and know very exactly that wee could not be redeemed except the Deity did goe into the soule and i Or Regenerate bring forth the will of the soule againe out of the fiercenesse in it selfe into the Light of the Meeknesse for the Roote of Life must remaine or else the whole Creature must be dissolved 9. But because the soule stood with its most inward Roote in the Abysse of Hell and according to the Kingdome of this world in the hard frozen Death so that if the flesh and bloud as also the Dominion of the Starres should leave it then it would continue inwardly in a k Or stâ—ffnesse hardnesse wherein there is no source or active property and it selfe in its own property would be but in the fiercenesse of the Originality in great Misery and therefore it was necessary not onely for God to come into the soule and generate it to the Light for there was danger that the soule with its Imagination might goe forth out of the Light againe but also for God to assume a humane soule from our soule and a new heavenly body out of the first Glorious Body before the fall and put it on to the soule with the old earthly body hanging on it not onely as a Garment but really united as one in the Essences so that it must be a Creature that is the whole God with all the Three Principles 10. And thus yet the one must be parted from the other viz. the Kingdome of this world
Body was not dead but the Earthly onely the soule sprung up in the Heavenly through Death and stood forty houres in Rest these were the forty houres in which Adam was asleepe when his wife was taken out of him as also the forty dayes when Moses was on the Mount and Israel was tempted to try whether it were possible to live in the vertue or power of the Father in the Kingdome of Heaven But when it was found to be impossible then presently the people fell away from the Law of the Father viz. from the Law of Nature and worshipped a Calfe that they had made to be instead of God and Moses brake the Tables of the Law 74. And God spake further to Israel in the fire that they should see that it was not possible to enter into the Land of Promise into Paradise till the right Joshua or Jesus came who should bring them through Death into Life consider this further I will set it downe very cleerly in the other Bookes concerning the Tables of Moses search for it and you will finde the whole ground of whatsoever Moses hath spoken and done Of Christs Resurrection out of the Grave 75. As Adam went out of the cleere Light of God into the dark Kingdome of this world and the soule of Adam stood between two dark Principles as between Death and Hell and grew up in the body so also would Christ in his growing body rise up from the dead at midnight and make the night in his holy body to be a cleere Eternall Day whereinto no night ever came but the Light of God the Father and of the Lamb shone therein 76. Thou shouldst not think that the soule of Christ these fortie houres was in any other place than in the Father g As fire goeth out in the Iron by the waters quenching or killing of it and yet remaineth in the Iron in its own Principle and in his body where it sprung up in great meeknesse upon the persecution it had as a Rose or faire flower out of the Earth as also our soules in our Rest in the Body of Jesus Christ at the Last Judgement-day in the destruction of this world shall in the new body breake forth againe out of the Old and in the meane while the soule groweth up in the Holy Element in the body of Christ till h Our appointed time our forty houres also come about and not one houre longer than the appointed time is Thus is the body of Christ in the power or vertue of the Father through the soule risen againe and gone forth and hath in it the Light of the Holy Trinity 77. It was not needfull that the Stone should be rowled away from the Grave but to convince the blinde Jewes that they might see it was but folly in them to goe about to detaine or shut up God also because of the Disciples weake Reason that they might see that he was risen for certain for when the Stone was rowled away they could goe into the Grave and see it themselves 78. Also the Angel appeared to them there and comforted them Thus will Christ comfort his afflicted ones who are afflicted for his sake yea he is present with them as he was with Mary Magdalene and with the two Disciples going to Emaus 79. Thou must know that no Stone or Rock can keepe or retaine his body he pierceth and penetrateth through all things and breaketh nothing he comprehendeth all things and the thing comprehendeth not him he comprehendeth this world and the world comprehendeth not him he is hurt by nothihg the whole fulnesse of the Deity is in him and is not included in any thing i Note he appeareth a Creature in our Humane forme in the same k Circumscription and bignesse dimensions that our bodies have and yet his body hath no end or limit he is the whole Princely Throne of the whole Principle 80. When he was here upon Earth in the earthly Man his outward body was circumscribed and limited as our Bodies are but the Inward body is unlimited for wee also in the Resurrection in the Body of Jesus Christ are unlimited yet visible and palpable or comprehensible in the heavenly flesh and bloud as the Prince of life himselfe is l Note wee can in the heavenly figure or shape be great or little and yet nothing be hurt or wanting in us there is no need of compressing the parts of that body 81. O deare Christians leave off your Contentions about the body of Jesus Christ he is every where in all places m Note yet in the Heaven and the Heaven wherein God dwelleth is also every where God dwelleth in the body of Jesus Christ and in all holy soules of Men even when they depart from this outward body and if they be regenerated then they are in the body of Jesus Christ even while they are in this Earthly body A soule here in our body upon Earth hath not the body of Christ in a palpable substance but in the word of power or vertue which comprehendeth all things in Christ indeed body and power is one thing but wee must not understand this of the foure Elementary Creature which is in this world 82. And the Spirit n Or witnesseth signifieth that if you doe not leave off this Contention you shall have no other signe given you then the o When the fire devoured the unbeleeving Captaines and their fifties signe of Elias in fire in zeale the zeale shall devoure you and your contention must devoure your selves you must consume your selves therefore are you not madd Are yee not all Brethren are yee not all in Christ If you did converse in Love what should you need to strive about your Native Countrey wherein you dwell O leave off your cause is evill in the sight of God and yee are all found to be in Babell be advised the day breaketh how long will yee keepe Company with that adulterous Whore Arise your noble Virgin is adorned in her Orient Garland of Pearle shee weâ—reth a Lilly which is most delightsome be brotherly and shee will adorne you indeed p Note wee have seene her really and in her Name wee write this 83. There is no need of Contention about the Cup of Jesus Christ his body is really received in the Testament by the faithfull as also his Heavenly Bloud and the Baptisme is a Bath or Laver in the water of the Eternall Life hidden in the outward Baptisme with water in the Word of the Body of Christ Therefore all Contention or Disputation is in vaine be in Brotherly Love and forsake the Spirit of Pride and then yee are all in Christ 84. These very deepe and difficult matters are not profitable for you you ought not to looke after them wee must onely set them downe that you may see what the ground is and what the Errour is For wee are not the cause of these Writings but you
yee Turkes and other superstitious People you should observe and understand aright wherefore Christ gave us â—â—ch Lawes as command us not to be revengefull and that when any strike us on the one cheeke wee should present the other to him and so further that wee should blesse them that curse us and doe well to them that hate us and hurt us understand yee this 94. Behold a true Christian who liveth in the Spirit of Christ must also walke in the conversation of Christ he must not walke in the fierce sterne revenging Spirit of this world but as Christ lived and conversed in this world after his Resurrection and yet not in the source or property of this world And though it is not possible for us while wee live in the source of this world to doe so yet in the new Man in Christ whom the Devill hideth and obscureth wee may if wee live in meeknesse then wee overcome the world in Christ if wee recompence Good foa Evill then we witnesse that the Spirit of Christ is in us and then wee are dead to the Spirit of this world for the sake of the Spirit of Christ which is in us and though wee are in this world yet the world doth but hang to us as it hung to Christ after his Resurrection and yet he lived in the Father in the Heaven even so doe wee also if wee be borne in Christ 95. Therefore let this be told you yee Jewes Turkes and other Nations yee need not looke for any other there is no other Time at hand but the Time of the Lilly and the signe of that time is the u See vers 82. signe of Elias Therefore take heed in what Spirit you live that the fire of Anger doe not devoure you and x Or consume you eate you up It is high time to cast Jezabel with her whoredomes out of the house least you receive the wages of the whore and as you revile one another so you devoure one another Truly if the contentious Disputations be not suddenly stayed and these courses mended the fire will burne out aloft over Babel and then there will be no remedy till the Anger eate up and consume all whatsoever is in it 96. Therefore let every one enter into himselfe and not speake of another and hold his way to be false but look that he turne himselfe and have a care that he be not found in Anger of the devourer else if he should hoope and hallow and laughing say looke how Babell burneth then he must be burnt and consumed also for he is fuell for that fire and whosoever feeleth a thought in himselfe that doth but wish for the Anger to devoure y And he is of Babell that proceedeth from Babell 97. Therefore it is very hard to know Babell every one supposeth that he is not in it and yet the Spirit sheweth mee that Babell z Includeth incompsseth encloseth the whole Earth therefore let every one look to his own wayes and not hunt after covetousnesse for the a The wrath devoureth all that covetousnesse gathereth together Driver destroyeth it and the Stormer eateth it up and consumeth it the Counsell of the Wise Man will not help then all the Wisdome of this world is folly for that b Or the devouring punishment Fire is from the Anger of God your Wisdome will turne to your hurt and scorne Of Christs Ascension into Heaven 98. As wee know when Adam had lived forty dayes in the Paradise then he went into the Spirit of this world whereas he should have gone into the Trinity for he stood in the Time of the Temptation and if he had held out these forty dayes then he had been fully with his soule in the Light of God and his body in Ternario sancto in the Holy Ternary like this Christ 99. For when he had conversed forty dayes after his Resurrection in the Proba or Triall in this world then he went up into a Mountaine whither he had appointed his Disciples to come and went up aloft visibly with his own body which he had offered up on the Crosse till a cloud came and did hide him from their fight for a sure signe that he was their Brother and that he in this Earthly forme and body would not forsake them as he also said to them Behold I am with you to the end of the world 100. Now then saith Reason whither is he gone is he gone out of this world aloft above the Starres into another Heaven Hearken my beloved Reason incline thy Minde to Christ and behold I will tell it thee for we see it and know it not I for when I say we you must not barely understand it of my Earthly Man for the Spirit that driveth this Pen is spoken of also therefore I write and say wee when I speake of my selfe as of the Author for I should know nothing if the Spirit of knowledge did not stirre it up in mee and there could be nothing found but in such a way the Spirit would not be in any other way but he did hide and withdraw himselfe and then my soule was very much disquieted in mee with great longing after the Spirit till I did learne how it was 101. Behold that which the Antients have invented and taught is not the Ground They tooke upon them to measure how many hundred thousand miles it is to c Coelum Empyreum they call it the Heaven whither Christ is gone They did it to this end that they might be Gods upon Earth themselves as their invented Kingdome sheweth and declareth which standeth meerly in Babell Behold when wee speake of the Thrones it is cleane another thing than that they meane and their blindnesse and ignorance is found though there is a Spirit in their knowledge which is not so much rejected but that Spirit is not or cometh not ex Ternario sancto out of the Holy Ternary out of the Body of Jesus Christ but it is out of the High Eternity which flieth up above the Thrones which may be mentioned in another place 102. Wee must continue in this Throne which is ours what are the other Thrones to mee where the Principalities of Angels are they are indeed our friends and faithfull helpers in the service of God wee must look upon our own Throne wherein wee were created and made Creatures and upon our Prince in that Throne upon God The first Purpose of God when he created us and beheld us in the Eternall Band that must stand 103. This was the Throne of Lucifer with his Legions but when he fell he was thrust out into the first Principle and then the Throne in the second Principle was empty in the same Principle God created Man which should continue therein and it was tempted to try whether that were possible and to that end it was that God created the Third Principle in the place of this world that Man also in the fall
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 desireth to be free and yet cannot be free except it goe againe in it selfe our 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 k Liberty or freedome 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 one 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 l Or the striker of fire which striketh up the thoughts of the minde 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 m Or sparkling 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 turne it to nothing 10. For as all in the Fiat was held and created according to the will of the n Framer or Artificer 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 not 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 Babelâ— teacheth but every thing o Or passeth away 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 p Ministers or Teachers Priests who have given them evill Examples and seduced them with false Doctrine the wicked Curser swearer and blasphemer biteth and knaweth his Tongue which hath so murthered him the Minde beateth the Head against the stones and the ungodly hide themselves in the caves and holes of the Earth before the Terrour of the LORD for there is great quaking and stirring in the Essences of the Anger and fierce wrath of the LORD and the Anguish breaketh the heart and yet there is no dying for the Anger is stirring and the life of the ungodly floweth up in the Anger There the ungodly curse the Heaven and the Earth that did beare him as also the Constellation or Starres that lead him and the houre of his q Nativity Birth all his uncleannesse stand before his eyes and he seeth the cause of his horrour and condemneth himselfe he cannot looke upon the Righteous for very shame all his works stand in his minde and in the Essences cry woe to him that did them they accuse him the teares of those he hath afflicted and oppressed are like a fiery stinging Serpent he desireth r Abstinence Rest or ease but there is no comfort despaire riseth up in him for Hell terrifieth him 13. Also the Devils tremble at the Kindling of the Wrath whose faces appeare before the eyes of the ungodly for they see the Angelicall world before them and the Hellish Fire in them and they see how every life burneth and every one in its own source in its own Fire The Angelicall world burneth in Triumph in Joy in the Light of the Å¿ Clarity Luster or Brightnesse Glory and it shineth as the cleere Sunne which neither Devill nor any of the wicked dare looke upon and there is Praise and Halelujahs that the Driver is overcome 14. And there then the Judgement is set and all Men both the Living and the Dead must stand there every one in his own body And the Angelicall Quire of the holy Men who have been killed for the Witnesse of Jesus is set there stand the holy Patriarchs of the Tribes of Israel and the holy Prophets with their Doctrine and all that they have taught is made manifest and revealed and standeth before the eyes of the wicked they must give an account of all their murtherings of the Saints for they that have been murthered for the Truths sake stand before the eyes of their murtherers whose lives the murtherers must give an account for and yet have no excuse to make but stand speechlesse all his slandering reproaches which he hath cast upon the Righteous stand there before him t Really in substance and is a substance about which the Law is there read to him 15. Where is now thy Authority thy honour thy riches thy pomp and bravery thy power wherewith thou hast terrified the needy and hast made the Right bow and bend to thy will Behold it is all in substance and standeth before thee the oppressed reade thy lesson to thee all that was rightly spoken by thee in this world is there recalled againe and thou abidest in thy unrighteousnesse a lyar and thou must be judged by
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 Figures 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 Verse 48 Ghosts 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 it neere to us Verse 48 Chapter 14. Where God dweleth Verse 80 Chapter 15. Whom God desireth to have Verse 26 Chapter 16. We should 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 it 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 bâ—ng on the Crosse 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 Gutts are long and folded Verse 28 Hand Hands Chapter 25. What the Hand of God is Verse 107 Chapter 14. VVhat Hands are in the Incarnation Verse 27 Hearing 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 Heart of God is Verse 3 Chapter 15. Nothing is Created out of the Heart of God Verse 63 Chapter 19. VVhy the Heart of God became a Human soule Verse 6 Chapter 23. The Eternall Birth of the Heart of God Heaven Verse 10 Chapter 6. VVhy Heaven is so called Verse 17 Chapter 7. VVhat the Heaven iâ— wherein God dwelleth Verse 14 Chapter 17. Of the Heaven wherein God dwelleth Verse 77 78 Chapter 19. Heaven and Hell is every where all over Verse 62 Chapter 19. The Kingdome of Heaven is in all things Verse 64 Chapter 20. Heaven and Hell strive about the children of Eve Verse 47 Chapter 21. VVhat Heaven is Verse 19 Chapter 22. VVhat Heaven Himmel signifieth in the Language of Nature Verse 74 Chapter 24. VVhat the Joy of Heaven is Verse 26 Chapter 27. The Heaven will new make another Age. Verse 21 Chapter 27. Heaven is the sower of the seede that God giveth Verse 27 Hell Chapter 9. VVhat Hell shall be Verse 22 Chapter 19. The Kingdome of Hell is in all things Verse 64 Chapter 9. VVhat Hell-fire is Verse 30 Chapter 17. VVhat the Paradisicall Sugar of Hell is Verse 93 Chapter 18. The source or Torment of Hell is the Joy of Heaven Verse 16 Humanity Chapter 22. Of Christs Humanity what Man dyed and what Man dyed not in Christs Death Verse 46 Chapter 23. David Prophesieth of the Eternall Humanity of Christ Verse 15 Jesus Chapter 22. VVhat Jesus signifieth in the Language of Nature Verse 76 Chapter 25. How wee put on Jesus Christ Verse 48 Jehosaphat Chapter 9. Christ cometh with the faire Lilly in the vally of Jehosaphat Verse 17 Chapter 13. In the valley of Jehosaphat the Angel of the Great Counsell cometh with a Golden Charter Verse 11 Jewes Chapter 25. How the Jewes shall eate with the Lamb. Verse 50 Chapter 25. Jewes Turkes and other Nations are admonished Verse 95 Jezabell Chapter 25. The throwing out of Jezabell is coming Immanuel Verse 95 Chapter 22. The fairest Gate of this Booke is Immanuel Verse 24 Chapter 22. VVhat Immanuel signifieth in the Language of Nature Verse 73 Image Chapter 10. VVhat the Image of God is Verse 9 Chapter 14. Wherein the Image of God consisteth Verse 55 Chapter 17. VVhence the
How Man after his Death is either an Angel or Devill Verse 37 Chapter 17. Whence Adam gat the name Man Verse 15 Chapter 17. God did not make Man of a Lump of Earth Verse 22 Chapter 17. VVhy Mans body must perish Verse 23 Chapter 17. How Man in the Fall fell among Murtherers Verse 60 Chapter 17. Mans misery between the Fall and the word of Promise Verse 61 Chapter 17. Man in this life dwelleth in the Abysse with the Devils Verse 65 Chapter 17. How Man dareth doe what the Devill dareth not doe Verse 78 Chapter 17. In the beginning Man had no Beastiall Members Verse 81. Chapter 18. It is the becoming Man of the Heart of God only that helpeth Verse 80 Chapter 19. Mans Image standeth in Three beginnings Verse 10 Chapter 20. By the Law Man cannot come into Paradise Verse 28 Chapter 21. The Inability of Mans Spirit Verse 18 19 Chapter 21. How Man hath the Ballance between two wills Verse 20 Chapter 21. Man not to be condemned for that which is outward Verse 26 Chapter 21. What Mans Condemnation is Verse 27 Chapter 22. Of what and for what Man is Created Verse 12 Chapter 22. VVherein Man is foreseene Verse 23. Chapter 22. which is the right New Man Verse 25 26 Chapter 22. The New Man is hidden in the Old Verse 32 Chapter 22. In what manner Man is greater than the world Verse 5 Chapter 22. How long Men were the Fathers Verse 71 Chapter 22 Who was the Man to the Incarnation of Jesus Christ. Verse 71 Chapter 23. How the new Man groweth to the soule Verse 17 Chapter 23. Jesus Christs becoming Man lay not in us Verse 31 Chapter 23. The foode of the New Man Verse 45 Chapter 24. The Old Man committeth sinne Verse 35 Chapter 24. The old Man is swayed by the new Verse 35 Chapter 24. The new Man groweth out of the Old Verse 37 Chapter 25. The New Man striveth against the Outward Man Verse 4 Chapter 25. How Man in the second Principle was Created in that Place out of which Lucifer was thrust forth Verse 103 Chapter 25. How God prevented it that Man in his Fall became not a Devill also Verse 103 Marie Chapter 18. An Exposition of Maries Name Verse 35 Chapter 18. Mary is saved onely through her Sonne Verse 83 Chapter 18. Marie standeth upon the Earthly Moone Verse 92 Chapter 18. Of Maries lustre and Glory Verse 93 Chapter 18. Invocation doth not come to her Verse 94 Chapter 18. Where Mary dwelleth shee is no Goddesse Verse 94. to the 96 Chapter 22. Why Mary is called The Blessed of all women Verse 31 Chapter 22. Wherein Mary is a pure Virgin Verse 34 Chapter 22. In what Body Mary was impregnated Verse 52 Chapter 22. Whence Marie is Verse 12 53 Chapter 26. How wonderfully the Auntients have spoken of Marie Verse 6 Marriage Chapter 20. The fast Band of Marriage or Wedlock Verse 55 Chapter 20. Wedlock or Marriage is tolerated by God Matrix Verse 55 Chapter 8. The Matrix of the Earth stood in Death till the Third day like Christ Verse 10 Mëer Chapter 6. Of the word Mëer or Sea in the Language of Nature Verse 15 Mercy Mercifulnesse Chapter 23. How the whole Mercy or Mercifulnesse of God is become Man Verse 19 Metalls Chapter 6. How Metalls come to be Verse 10 11 Minde Chapter 10. The Minde is the God and Creâ—â—tour of the Will Verse 49 Chapter 11. How the Minde is free Verse 30 Chapter 15. The Mâ—nde is the Free VVill. Verse 44 Chapter 15. How the envious Minde appeareth in the Eternity Verse 44 45 Chapter 16. The Minde hath 3 things in it Verse 4 Chapter 16. What the Minde is Verse 4. to the 7 Chapter 17 How the Minde is after the breaking of the Body Verse 41. to the 44 Mis-rule Chapter 25. Who is Master of Mis-rule upon Earth Verse 62 Miracles Chapter 18. Of the Miracles which have been done by the Saints Verse 77 78 Moses Chapter 10. Why Moses wrote so covertly Verse 22 Chapter 17. Why Moses hangeth the vayle before his face Verse 21 Chapter 17. The vayle of Moses is taken away in the Death of Christ Verse 36 Chapter 17. Why Moses hangeth the vayle before his eyes in the Description of the Serpent Verse 98 Chapter 18. Why Moses was stirred up Verse 29 Chapter 18. Why Moses face was made bright Verse 32 Chapter 20. Why Moses must enter into life through Death Verse 27 Chapter 20. Moses his wonderfull speech about Adam and Eveâ— driving forth of the Garden Verse 39. Chapter 20. What is the vayle of Moses where God set a Mark upon Cain Verse 101 Chapter 20. Why Moses brake the Tables Verse 5 Murtheresse Chapter â—â— Shee is a Murtheresse that destroyeth the fruit in her womb Verse 39 Nature Chapter 3. How the Birth of the Eternall Nature is Verse 9 to the 19 Chapter 8. Why Naâ—ure longeth to be freed from vanity Verse 32 Chapter 15. The haughtinesse of Nature compelleth not Verse 22 Necromancer Chapter 15. Where the Necromancer is Generated the Authour must conceale much because of the Devillish Inchantments Verse 6 Neere Chapter 19. Neere and farre off is all one in God Verse 62 Number Chapter 14. How Great the Number of Men shall be Verse 47 48 Overcome Chapter 21. VVee must first have once Overcome in the Storme before wee attaine the high knowledge Verse 53 Paradise Chapter 8. Of the Consent in Paradise Verse 11 Chapter 8. Where the Paradise is in which the Angels dwell Verse 30 Chapter 8. A Scholler in Paradise learneth more in one houre than in thirtie yeares in the Vniversities Vers 36 Chapter 9. Paradise and the Garden are two things where Paradise is and what are its properties Verse 3. to the 5 Chapter 9. Of the Gulfe that is between Paradise and this world Verse 7 Chapter 9. How there is Comprehensibility in Paradise Verse 18 Chapter 9. The fruit fire light and aire as Paradise Verse 20 Chapter 9. Paradise is infinite the shadow of all Created things remaine Eternally in Paradise Verse 21 Chapter 15. Wee reach both Paradise and Hell in Copulation Verse 34 Chapter 17 The Authour cannot describe the Joy of Paradise Verse â—4 Chapter 17 VVhat is called Paradise Verse 48 Chapter 17. How Paradise did hide it selfe from Adam and Eve Verse 59 Chapter 19. Reason seeketh Paradise out of which it is gone forth Verse 60 61 Chapter 20. Paradisicall Love is destroyed by the Devill Verse 28 Chapter 20. What the sword of the Cherubine before Paradise is Verse 40 Chapter 25. What our Paradise is where our Essences spring in God and where wee put on Christ Verse 48 Pearle Chapter 21. How the Pearle is sowen imperceptibly Verse 48 49 Chapter 24. How the Tree of Pearle groweth in the Storme Verse 32 Chapter 24. The Pearle sticketh not in the outward Man Verse 34 Chapter 25. The Garland of Pearle may be lost againe Verse 5 Chapter 25.