of the Deity 8. The b Trinity or Number three Ternarie moved it selfe with the Creation and breathing in of the soule for it was in the Centre of the seed as a bud c Or of growing Essences growing from the Essences and thus it was breathed into the Inward Centre into the Inward Man into the heavenly heart-bloud into the water of the Eternall life with both the inward Principles 9. And the outward Spirit viz. the Aire and the whole outward Principle with the Starres and Elements did cleave to the inward and the outward Spirit breathed its life d At the same time in the same manner with the soule through the nostrills into the Heart into the outward Heart into the e Adams fiâ—st flâ—sh Earthly flesh which was not then so Earthy for it came from the Matrix from the f Sucking drawing or longing seeking from which the Earth became corporeall 10. And thus the Holy Ghost was carried upon the Chariot of the soule upon the inward Majestick Will and moved upon the water for the water comprehended him not and therefore he moved upon it and in it it is all one and the soule burned out from the bloud of the Heart as a light doth from a candle and went through all the Three Principles as a King through his Dominions 11. And it could Rule powerfully over the outward Principle if its will were entred againe into the Heart of God into the word of the Lord. 12. But the g Or Property source of the Wrath also insinuated it selfe with the breathing in viz. with the Originall of the soule 13. So that the soule could not remaine Gods Image unlesse it remained in humility and Obedience and yielded its will into Gods will wherein it was an Angell and the Child of God or else it were very h Or dangerous difficult for a Creature to rule such two Principles as the wrathfull and the outward are the outward being also borne out of the wrathfull 14. Therefore sure its Temptation was not onely the biting of an Apple nor did it continue onely for some few houres but fourty dayes just so long as Christ was tempted in the wildernesse and that also by all the three Principles and so were the Children of Israel in the Wildernesse while Moses was fourty dayes in the Mount when they stood not but made a Calfe The fift Question How is the Soule peculiarly fashioned and what is its Forme 1. WHen a twig groweth out of a Tree the forme of it is like the Tree indeed it is not the stock and the roote but yet the forme of it is like the Tree so also when a Mother bringeth forth a Childe it is an Image of her 2. And this cannot be otherwayes for there is nothing else that can make it otherwise unlesse it belong to the Turba which many times awakeneth a Monster according to the Spirit of this world according to its i The Imagination or longing or lusting of a woman with childe inceptive Maker as in the k Monde signifieth the Earthly Matrix of the Elementary Macrocosme in the Microcosme wherein the fiat maketh a l Maketh a Monde Monstrum a Moon Monster Monstum Lunare or a Lust-monster such a Childe as is deformed by the Mothers wanting of her longing Menstrous Monster in the Turba 3. So wee must understand that the soule is in the forme of a Round Globe according to the Eye of God through which the Crosse goeth and which divideth it selfe into two parts viz. into two Eyes standing back to back as we have made the figure above with two Rainbowes the Crosse going through them both and with one point reaching upwards in the midst between the bowes which m Or signifieth resembleth a sprouting through the fire through the Anguish as through Death and yet it is no Death but a going forth out of it selfe into another source standing thus in the midst between the two bowes as a sprout springing out of the Crosse 4. And the Arme of the Crosse at the right hand signifieth that the Spirit of the soule entreth into the Majestie of the Light and cloatheth the soule viz. the Centre with Divine Essentiality 5. The Arme at the left hand of the Crosse signifieth that its originall is in the Fire and it containeth the first Principle and so belongeth to the Father and standeth in the Originall Eye in the strong and eager power as a Lord and Ruler over Nature 6. And the nether part of the Crosse representeth water viz. humility or Death signifying that it should not domineere in the Fire and enflame it selfe but should sinke downe in it selfe and under it selfe before the Majesty of God and be as it were dead in its will that God may live in it and the Holy Ghost leade and governe it so that it may not doe what Turba in the fire will but what the Will in n Or Love Light willeth 7. Therefore its will should sinke downe into soft humlilty in the presence of God and so it goeth out from the Turba of the Fire for its will is not in it and then there can be no Imagination which can bring forth such a Glasse as in which it may behold it selfe in the Fire and finde that it is a Lord and so be proud and rule it selfe by its owne Might as Lucifer did and Adam Paradise 8. We meane thus the soule in it selfe is a Globe with a Crosse and two Eyes an Holy Divine one and a wrathfull hellish one in the Fire this it should shut and o Or hiddenly secretly raigne therewith through the Anguish viz. through Death in the second Principle in Love 9. And if Love embrace it then the wrathfull fire is as it were dead and not perceived but it becommeth the joyfull life of Paradise otherwise there would be no life nor Dominion in the Meeknesse if the fire did not put it selfe into it but the still Eternity would remaine without Essence for all Essences arise in the Fire 10 And then thirdly as to the whole Body with all its members the soule is formed as followeth 11. The soule is the stock or Root resembling the Centre of the Ternarie which is like an Eye a Globe a Crosse and its will which proceedeth from the Eternall will is a Spirit which hath the true soule p Or under in its power And this Spirit openeth the Essences in the fire and water so that its whole forme seemeth like a Tree having many twigs and branches being distributed into all the Branches of its Tree which must be understood as followeth 13. The Spirit parteth it selfe into the whole body wee meane in the Tincture into all the Members they are all of them its branches The Spirit of the soule resembleth the whole Man with every member 14. And herein it is the true Image of God also for the Holy Ghost dwelleth in the Spirit of it
the Fire is a cause of the Life and that the life divideth it selfe into two parts and yet corrupteth not onely the outward life is that which corrupteth it falleth into the Turba which destroyeth it we are now therefore to consider wherein the inward Eternall life consisteth and what upholdeth it that that body q Corrupteth or breaketh not fadeth not seeing Essentiality hath a beginning and yet we can say with good ground that it hath no End for it must have a r Or sure foundation to uphold it ground or else the Turba will have it and that findeth the limit 320. The Eternall Body must not have a limit but be free in the Abysse in the Eternall nothing or else another Essence would again be in that Essence which would divide it and make a limit 321. We have told you before that all which shall endure for ever must passe quite through the Fire for the Turba taketh that which remaineth in the Fire now no Spirit is created Å¿ In. for the fire that it should remaine in it 322. Onely the Turba hath captivated many of them but not from the Will of God for Gods Will is onely Love but the Turba is the Will of his Wrath which by its vehement hunger hath gotten a great Dominion wherein it hath manifested its Wonders viz. the Devills and wicked soules of Men. 323. But the Eternall life consisteth in Meeknesse and hath no Death or Turba in it therefore we must say that the soule and Spirit are not in the Turba especially the t Or Image body of the soule if it were the Turba would destroy it 324. This is onely to be understood as it is mentioned before that the will in the anguish source in the fire understand the will of the soule sinketh downe in it selfe as into Death and u May not cannot live in the fire and so x The Will it falleth into another world viz. into the beginning or as we may better say into the free Eternity into the Eternall Nothing wherein is no source nor any thing that y Or maketh giveth or receiveth a source 325. Now there is no dying in the will that is thus sunke downe for it is gone quite out from the fiery beginning in the Eye and so bringeth its life into another Principle and dwelleth in the Liberty and yet it hath all the Formes of the Essences which arise from the fire in it but z Or imperceptâ—ble unperceived For it is gone quite out from the fire 326. And theâ—efore the life of its Essences is in the Liberty and it is also desiring and receiveth in the desire in its Essences the power of the light which shineth in the Liberty which is power without Turba For this fire is onely Love which consumeth not but yet alwayes desireth and satiateth so that the will of the soule a Getteth or aâ—tracteth putteth on a body 327. For the Will is a Spirit and the soule is the great life of the Spirit which upholdeth the Spirit and so the soule is b Enduâ—d cloathed with power and dwelleth in two Principles as God himselfe doth and as to the outward life in three Principles and is the similitude of God 328. The inward Water in the spirit of the soule is the water of Eternall Life of which Christ said c John 4. ver 14. He that drinkâ—th the water that I will give him he shall never thirst this is that water 329. And the Essentiality of the Spirit which the soule putteth on is Gods-Christs-body of which he saith He that eateth my flesh and drinketh my bloud he d Or dwelleth Joh. 6.56 is in me and I in him 330. But the true Life in the Light of the Majesty in the Nâ—nth number is the Tincture of the e Or Wisdome of God Virgine it is a fire and yet not a Fire it burneth but it consumeth not it is the Love the meeknesse the humility it is the life of God and of the Holy soules and incorruptible life and a f Or infinite unfathomable groundlesse life for it is in the Abysse in it selfe it is in the Centre of it which Centre is its first life and yet doth not comprehend it as the fire doth not comprehend the Light 331. And thus the Ninth number is the life in the fire of God and it is g Or is called or accounted the life in the presence of the Trinity the life which standeth before the Ternarie viz. an Angell standing before the Crosse h Or to set forth for Gods workes of Wonder and h Or to set forth the Heavenly Glory The * 10. X. ✚ Tenth Number and Forme of Fire The Gate †Into the Holy Trinity in Ternarium Sanctum 332. You know from Reason that where there is a Roote there is a desiring will which is the Noble Tincture that driveth upwards out of it selfe and seeketh a similitude of its Forme 333. The Tincture is a Virgine and is knowne in the Wisdome of God in the Wonders it is i Not one that is a bearer or bringer forth no begettresse but an opener of the Wonders which are in the wisdome it seeketh no Glasse but meerely openeth the Essences that a whole similitude may bring forth it selfe out of the Essences it driveth the twig out of the Tree 334. This we understand of Angels and the soule they proceed from Gods Essences from the whole Tree the Angels from two Principles And the soule with the body of the outward life from three Principles and therefore Man is higher then the Angels if he continue in God 335. And in the * 10. Tenth number at the Crosse the Angels and soules are k Or first quickned or enlivened awakened and incorporated into the Heavenly Essentiality though you must understand that the Tenth number belongeth to the place betweene the fift and sixt l Forme in a Globe and the Heart is in the midst in the Centre which is the Heart of God viz. the Word of God 336. The Power in the whole Tree viz. the Pith in the wood hath the Essences of the whole Tree and thus God is a Spirit and the Word is his Heart which he m Speaketh out of all c. soundeth forth from all powers and Wonders Therefore Isaiah calleth it a n Isa 9.6 Wonder Counsellour and Power the Prince of Peace as a Pacifier of the Wrath and an Eternall power of the Wonders a Counsellor of the begettresse 337. For the Word upholdeth the Centre of Nature and is the Heart and Lord of Nature it is the begettresse in the Eye of God a giver of Power and it is the strength of the Omnipotence it holdeth the Centre of the fire captive with the Love-fire so that the fire must be darke in it selfe and the word onely hath the Light-life 338. Wee cannot finde but that the Tenth number is a
Death for the n That which belongeth to Faith Faiths part passeth through to God 12. But the matter is farre otherwise with wicked Parents if the Childe die in the Mothers wombe o Vide Question 19. ver 12. the soule of it falleth into the Turba and reacheth not God to Eternity it also knoweth nothing of him but it is a life according to the Essence and property of the Parents 13. And yet it doth not by this reach to the inflammation for that soule it selfe hath not yet committed p Actuall sinne but it is a spîrit in the source quite voyde of selfe-desire and wonders it is like burning Brimstone like the q Wandring false Lights that lead people astray in the night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignes Fatui and cannot reach God but remaine between Heaven and Hell in the Mysterie untill the Judgement of God which shall at last gather in its harvest and put every thing apart in its own place 14. Although r Or one that is learned in the letter or carnall Reason Mr. Sophister may herein have other Å¿ Meaning or Opinion Philosophie but we care not for his Art we have Eyes and he hath art we speak what we see 15. Thus we give you to understand that no soule is borne into this world without sinne how honest soever the Parents be for it is t Ausgebrutet engendred or hatched conceived in the Earthly seed and bringeth the Turba of the body with it which also hath begirt the soule 16. Therefore God made a Covenant with Children in the Old Testament in the Circumcision and bound them in that Covenant to have their bloud shed and so drowne the Turba of the soule therewiâ—h 17. And in the New Testament the Baptisme wherein the Holy Ghost washeth away the Turba with the water of Life the water of the soule that it may u Stand or appeare before God draw neere to God and be his Childe 18. But they who say that those who have not baptisme as Jewes and Turkes and other people who have not the knowledge thereof among them nor the Candlestick are all rejected of God although in their Doctrine Life and deeds they doe earnestly strive to enter into the Love of God they speake phantastically and without knowledge like Babell 19. Blessednesse lyeth not onely in the outward Word but in Power who shall cast out him that entreth into God 20. Is not this Babell which hath confounded the whole world so that People have divided themseves in Opinions and yet in the Will they goe but one way what caused this but onely the Antichrist when he x Tooke Gods Government upon himselfe drew the Kingdome of God into his owne Jurisdiction and made a meere fable of the New-birth which very Children will be ashamed of when it shall he day 21. Wee can say with good ground that Antichrists teaching is but y A meere flourish casting a mist before the Eyes jugling beating of the Aire a slight of the Serpent which continually beguileth Eve 22. Thus we know that no soule commeth into the world without sinne each bringerh the z Disharmony Turba with it for if it were without sinne then it must also dwell in a body wholly pure and having no evill will in it and in which is no Earthly z Disharmony Desire 23. Now body and soule are thus a Seeking or strife of the foure Elements bound together untill the Turba findeth the b Or knit Limit of the body and then it seeketh the works of the body as is above mentioned The fifteenth Question c Or End How commeth sinne into the Soule seeing it is the worke and Creature of God 1. AS it is mentioned before so it is the Turba with the Earthly c Seeking or longing Desire come together into this world and so the soule is strongly drawne by two viz. by the d Verbum Domini Word of the Lord which mediated or interposed it selfe which out of Love is become Man this draweth the soule continually into the Kingdome of God and plainly sheweth the soule the Turba so that the soule seeth in Nature what falshood and sinne is and if it yield it selfe to be drawn then it becommeth borne againe and so beommeth Gods Image 2. Secondly the Turba also mightily draweth the soule with its band and continually bringeth the Earthly desire into it especially in the youth when the Earthly Tree sticketh full of greene sprouting Essences and Poyson then the Turba doth so mightily insinuate it selfe that many a soule is not freed to Eternity 3. In a thing which hath its rise from two beginnings being of equall weight one part will sinke downe if weight be added to it be it either good or evill that is added 4. Sinne maketh not it selfe but the will maketh it it commeth from the Imagination into the Spirit for the Spirit entreth into a thing and is infected by that thing and so the Turba of that thing commeth into the Spirit and first destroyeth the Image of God 5. And the Turba proceedeth further and searcheth deeper and so it findeth the Abysse viz. the soule and seeketh in the soule and so findeth the wrathfull Fire by which it mingleth it selfe with the thing that is so introduced into the Spirit and thus at length sinne is wholly borne Now therefore whatsoever desireth to bring that which is outward into the Will that is sinne 6. The will ought to incline to nothing but to meeknesse and Love as if it were a Nothing or Dead wee should only desire to live to God so that God may worke in us and whatsoever wee doe besides our will must be directed so that we doe it to God 7. But if we set our will upon the e Covetousnesse or earthly desire viz. Pride Goods Power and Honour Essence then wee bring the Essence into the Spirit and that taketh possession of our Heart and then the Turba is borne and the soule is captivated by the thing 8. And therefore we Answer that no soule commeth pure from the Mothers f Or body wombe be it begotten by holy or unholy Parents 9. And is the Abysse and the Anger of God and also the earthly world depend wholly on God the Father and yet cannot comprehend and touch his Heart and Spirit so it is also with the Childe in the Mothers wombe if it be begotten by godly Parents then each Principle g Or hath a part or one part or share in it standeth in its owne part 10. When the Turba taketh the earthly body then the Heaven taketh the Spirit and the Majesty filleth the Spirit and then the soule is in God it is free from paine 11. But while the soule remaineth in the Earthly Life it is not free because the earthly Spirit doth with its Imagination alwayes bring its Abominations into it and the Spirit must continually be in strife against
they will creepe into the Caves and clefts of the Rocks and endeavour to bury themselves in the Mountaines they would willingly kill themselves but there is no Death more they will endeavour to bereave themselves of Life with Weapons yet there is no dying but Wrath and Anger left 38. In this horrour all the buildings in the world will fall downe for the Earth will ttemble as if it were shaken with Thunder and the horrour will be in all living things every thing according to its y Property or Condition Source a Beast hath no such source as the soule hath onely it is afraid of the Turba 39. And in this elevation and Commotion all waters will arise above the height of all Mountaines so that there will be no z Or respiration breathing upon the Earth they will rise so high that they will be as it were consumed All things will be so comprehended in the Anger in the Turba that there will be nothing but meere Anguish in the Elements 40. All high Mountaines and Rocks cleave asunder and tumble downe the a That is those properties which are in the Firmament or a Magick desire as ver 41. following Starres likewise fall to the Earth with their strong influence and vertue All this will be bâ—ought to passe in severall dayes for as the world was created so it shall have its End for the b Seeking or earnest desire longing of the Earth in its Anguish will draw the Starres to it as it hath alwayes done c Or all this while in this time so that the Earthly body hath drawne the d Desire or longing seeking of the Starres to it 41. For the Starres are a Magicall d Desire or longing seeking which hath awakened Life therefore now when the Earth is awakened in the great Turba it will then become so thirsty and hungry that it will draw downe the Starres to it there will be such an Anguish upon the Earth 42. But the Children of God shall lift up their Eyes and hands to Christ for joy that the Day of their Deliverance is at hand for the e The water Anguish doth not touch them 43. And in those dayes but how many are appointed for it are onely knowne to God for in six dayes the world and all its Hoasts were created but it is now hidden to us the water will returne againe to its owne place and fill all the Deepes in a more abundant manner then they were before 44. For now Death commeth thereby and in that houre all Creatures except man shall die also all men that have crept into the Rocks and Mountaines shall come forth but with anguish of their Conscience although as yet the Turba hindred so that the horrour was in Death for the falling of the water doth captivate the Turba 45. And then the voyce of the Holy Ternarie will put forth it selfe according to all the three Principles and say by the Mouth of Christ the Judge Arise ye Dead and come to Judgement 46. This voyce is the originall Eternall Spirit which upholdeth every life and which also hath alwayes governed in all the three Principles for it is that Spirit whence the life of every thing hath sprung and in which it consisteth to Eternity It hath been the life and motion of all things in which the beginning and also the end of every life hath stood yes even the Eternity it selfe for it is from Eternity and the Creatour of all things 47. It hath two Eternall beginnings viz. one in the Fire and one in the Light and the third beginning is become the f Wherein the Eternall hath been behâ—ld Glasse of the Eternall viz. the Spirit of this world also it hath been as a Wonder in this world and the Wonders have been made manifest by it and it is he to whom the last Judgement doth belong his moving is the last 48. For in the Creation he moved the Father and in the Incarnation of the Word the Sonne and now the last moving and the Judgement is his he will reduce every thing to its Eternall abode and this is done by the voyce of the word proceeding from the Mouth of Christ 49. For the Spirit goeth forth in two Principles in God that is in the Anger or Fire he goeth forth as the earnest wrath of the Fire-life in the light of the Love he goeth forth as a flame of the Divine Majestie and in the Spirit of this world he goeth forth as a Wonder of Life and all this is undeniable 50. And if perhaps some person would arrogate such exceeding high Learning to himselfe as to gainesay it to him we offer to demonstrate it in every thing we will except nothing in this world every thing will afford an evident Testimony of it let him come to us when he will he ought not to put it off and say we are mad for if these few words will not satisfie him we will so evidence it to him that he himselfe shall finde and see who himselfe is yes though the Devill himselfe should burst for very Anger yet we would set it downe plainely before his eyes 51. Now seeing this Spirit hath the word Fiat viz. Gods word and the Center of Nature whence it hath its Eternall Originall and as the Spirit of the Center hath a twofold Effluence the first being in the Fire in the Essences of the Originall of Life in the ground of the Origînall of the soule and the second in the light of the Fire which is the second g Or Property source which buddeth afresh through Death and is called the Kingdome of God where also in the Light it is a flame of Love and in the Fire it is a flame of Anger 52. And therefore it will breake open the Gates of Death for it shall raise the Dead and it hath the word Fiat in it and this Fiat is both in the soule and in the body also and although the body have been long corrupted yet the Turba remaineth still in the Fiat with the Wonders of the body 53. And now the foure Elements must restore to the Fiat that Essence which they have swallowed up for h Verbum Domini the word of the Lord is in it but in its owne Principle Every thing must i Give or yield up restore that which it hath received viz. the Earth the body viz. the k The substance or drosse Phurâ— and the water also its Essence that is l The Light Sul The Aire the sound and voyce of the words and the Fire the Essences of the soule for All things must be judged 54. All the words which the Mouth hath spoken which the Aire hath received into it and m Which Aire hath served for the making of the words these the Aire shall againe n Or represent bring forth for it is the Glasse of the Eternall Spirit the Spirit seeth them in the Glasse 55.
such as have received Ordination and are therefore called Divines Preachers Spirituality sitteth aloft upon the Dragon finely and stately trimmed and adorned with a Crowne 62. And there you may behold your selfe you faire Bride upon the Dragon doe but see what you ride upon is that Christs Asse in lowlinesse or is it the Devill from the Abysse your own authority and the eliming up of your Tyrannicall Power which you your selfe have erected is your Beast in that you have set up a wicked compulsion forcing and oppressing of poore people and have lived onely in Pompe State and Pride your spirituall Heart is the beautifull glistring Bride upon the Beast 63. Behold I must tell it you behold your selfe you dainty Bride full of abominations and desolations since you account your selfe so faire behold what have you built Great glistering Houses of Stone into which you enter and there practice whoredome hypocrisie and dissimulation you give God fine words and your heart hangeth to the Dragon you devoure the fat of the Earth and your Hypocrites must fall downe before your Beast and Dragon viz. your tyrannicall Power and worship you or else your Dragon will devoure them whatsoever you a Ordaine Preach Teach or Direct set up must be accounted Divine 64. O how finely are you deciphered doe but behold your selfe it is high time doe you not see how the Angel throweth you together with the Dragon into the Abysse into the Lake of Fire and Brimstone or doe you not know your selfe yet 65. Doe you not know that we must be borne of God in Christ and live in the conversation of Jesus Christ Doe you not know that the Word is become Man Wee must be new-borne in Christ that so the soule may be a Member of Christ wee must all be generated put of one body which is Christ or else wee cannot behold the seaven Candlesticks or Lights of God in us 66. To what purpose doe you so much play the Hypocrites with your seeming holinesse why doe you usurp b Jus Divinum Divine power in your seeming holinesse you have it not you have nothing else but the power of the Dragon your Antichristian Idol if you desire to have b Jus Divinum Divine Power you must be in the life of Christ in God and so you receive Divine Power to worke in those who lift up their heart to Christ in God there you have the Keys of the Kingdome of Heaven in the Angelicall world 67. Your Lawes Councells Decrees Cannons and your singular Articles or Opinions are but meere deceit the Spirit of Christ in God will not be bound to any Lawes Whatsoever you teach concerning your own Power in Heaven which you appropriate and usurpe to your selves without the New Birth in Christ is all false and lyes and the power thereof belongeth to the Dragon or your own power consisteth in the Tyranny of Rulers 68. None have any Power in God except he be borne of God in Christ Jesus and such a one can open the seaven seales to the inclined heart which inclineth it selfe to God in Christ Jesus by his voyce and word which soundeth from God and can sound the Trumpet into the desiring Minde 69. Therefore behold your selfe in the Revelation in that Representation or Image of your riding upon the Dragon How bravely ride you on Earth as the Dragon the old Devill doth in the seaven Seales which would alwayes ride over the heart of God in the might of the Fire and yet remaineth sealed up in the seaven Seales hi the dark Abysse of the Eternity in the originall of Nature in the wrathfull Matrix and so you ride also 70. And though the seales in the soule of Man are broken in the Death of Christ yet the Anger of God with the Spirit of this world hath sealed you up and driveth you on that it may accomplish all its wonders in you 71. Behold you proud Whore upon the Beast what have you sought after since the Times of the Apostles who walked in the life of Christ and not according to the lust of the fierce Spirit in the originall of Nature as you doe behold your brave Kingdome that you have erected in the world in which you goe about to compell men to turne away from God and to reverence and c Or prayed to worship your Lawes 72. Christ c Or prayed to worshipped his Father his soule pressed in verbum Domini into the Word of the Lord in the seaven Golden Candlesticks which are the burning Love-Spirit of the Heart of God in the Father in the still Eternity there in the source of the Father Christ wrought great d Miracles Wonders for he opened the seales of the hidden Mystery and did drive the uncleane Spirits out of the wrathfull source of the soules and sounded with his Word in the Centre of the poore captive soules so that they stirred all Seales and in the life of Christ pressed in to God and there the Devill could not dwell for he is a Spirit of Darknesse and wee will hereafter shew him to be 73. But you take and usurp the Kingdome and power of Christ with faire hypocrisie and deceit where are your Wonders while you make Divine Lawes onely for your worldly honour and deceit onely that you might rule over silver and gold and the soules of Men 74. O you Babylonish Whore you are shee of whom the Prophets have spoken who have prophesied in the hidden seales of the Wonders which were hidden in the Eternall Nature in you the Wonders are brought to Light But you spoile the Tree of Life therefore you must goe into the Lake which burneth with Brimstone and therefore the Spirit saith in Revelation Goe out of her my People that you be not partakers of her source plagues or Torment 75. Now since you are growne forth of your selfe in the fierce Might of the Anger of God and are a devourer and have e Or used set up the Wonders of God in pride for the honour of your Beast therefore the seales in you are f Or hidden to you sealed up till the time that the Anger hath shewne its Might upon you and that you devoure your selfe 76. For you have despised the Angels sounding of the Trumpet and persecuted those that were sent from God you esteeme your belly God and glory most of all and love flattery 77. The Bride of the Beast saith I am your God set mee upon you ride on how you will I will cry aloud and say the fatnesse of the Earth is yours and men shall worship you in mee feare and horrour be upon all those that disesteeme us Thus I ride over the bended knees and over the soules of Men where can there be such a Kingdome as wee have for wee are exalted more then Princes and Kings and wee are honoured and reverenced by them and placed above them 78. But the Spirit Mercurius which goeth forth out of
the burning Torches which is the Spirit of Gods Bride declareth in the Apocalyps that when the seaventh seale shall be opened then shall the hidden Mystery of the Kingdome of God be accomplished 79. For the Lamb which was slaine did at the time of the seaven Seales take the booke out of the right hand of him that sate upon the Throne and opened the Seales thereof and the foure and twenty Elders fell downe before the Lamb and said Thou hast opened the booke and broken open the Seales Praise and Honour and Glory to God and the Lamb which was worthy to take the Booke and to breake open the Seales thereof and the Whore together with the Dragon was cast into the Lake of Fire If you understand not this you are under the Seales 80. Behold when the seaventh seale shall be opened then the Arch-Shepheard will feed his sheepe himselfe in his greene Pasture he leadeth them to the springing Waters and refresheth their soules and bringeth them into his right Path and is a good Shepheard and the sheepe follow him and he giveth them Eternall Life 81. g Note At that time Babel that Great City on Earth breaketh in the Wonders and all the soules of those that are written in the Booke of Life in the Glassie Sea or Angelicall world all those that are borne of God doe goe out from her and that is the h Or habitation Tabernacle of God with Men for he that seduced them is sealed up the Light driveth him away 82. Therefore hearken you that are drowsie and awake the Day breaketh it is high time that you may not be captivated by the Anger in Babel there is great earnestnesse or severity at hand leave off your contention about the Cup of Chr st else you will be found to be but fooles in the presence of God your Decrees availe nothing when you assemble together and make results and conclusions saying thus wee will have it this Confession of Faith thus wee will beleeve and then the Church of God will be upheld and another party gainsayeth and they call one another Hereticks and so you lead the blinde Layity captive in your Devillish Contention in your Pride 83. You binde the true meaning of the Scriptures to your Art he that hath not been a Student or Scholler in that can have no understanding in the hidden Mysteries of God you say O you proud blinde Men how you suffer your selves to be seduced by i Or your own Inventions and Conceits humane Traditions without the Spirit of God how will you stand in the Day of the Judgement of God with your confounded Sheepe which you have thus led along in blindnesse You have filled them full of reproach and blasphemies and have ridden up and downe upon the Dragon in meere hypocrisie covetousnesse high-mindednesse and false Teaching outwardly you have made a faire shew and inwardly you have been full of the Devill 84. Where is your Apostolicall Heart Have you Christ in you Wherefore then do you dispute and contend about him and make the common Lay people contend also who know not what they doe they play upon your Musick and dance after your Pipe and would rather loose their lives then leave your follies and enter into the Life of Christ 85. O simple k Or Holinesse Devotion Wherefore doe you not take Christ your true Shepheard to be your Shepheard and let the Wolves goe you need not to be contentious about the Kingdome of Christ neither have the Wolves any power to give it you or take it away from you you need not aske where is Christ is he in the Baptisme or is he in the Supper is he in the Hearing of the Preacher or Ministry as is so hard pressed upon people now adayes 86. Doe but marke and incline your heart minde and thoughts unto Christ that Christ may be borne in you and then you have Christ the Baptisme l Supper of the Lord. Sacrament and the Holy Ghost in all Places you have him in the hearing of the Divine m That Word is neere that is in thy heart Word 87. The Covenant and n Baptisme and the Lords Supper Testaments of Christ have indeed been long used without faith and therefore are but hidden seales but if you be once borne in Christ then they become opened seales in your heart in your soule all is yours Christ is in the Father and you in Christ are also in the Father and the Holy Ghost goeth forth from the Father in Christ and also in you the word of Life is alwayes in you what doe you then seeke after for salvation When you heare teaching of God then the Spirit also teacheth from your heart and there is one Love one Christ one salvation in all places wheresoever you are there is the Gate of Heaven it is not onely in the Churches of stone where men glister in Pride but where there are penitent people together in true sorrow who with earnest desire long after Gods Mercy Barmhertzigkeit who willingly speake of Love and of the Wonders of God there is the Gate of Heaven 88. Heare O thou blinde Babel should the Holy Ghost worke powerfully in your words When you stand before the Congregation and despise your forefathers or Predecessors for their blindnesse in their opened seale whereas you your selfe are a false malicious Adder and teachest nothing but sedition contention and scorne you doe not powre the Holy Ghost into your Hearers as you boast but you drive into them the spirit of contention you teach scorne and not love What doth the Lay Man know of those that were dead a thousand yeares agoe are not o The Dead they in the power of the Judgement of God and not in your power you judge and condemne many that are in the Angelicall world should then the Holy Ghost in your false judging be preached into the hearts of Men by you you preach not the Spirit of Christ but the Spirit of the Devill into their hearts insomuch that they rely and depend upon your fables and let goe the highly precious word of Christ 89. Looke p Or upon the doings of the Apostles into the Acts of the Apostles when they were together very unanimously with great desire of the Kingdome of God and spake of the Works and Wonders of God and of his Love towards Men how the Earth moved under them and the Holy Ghost also moved the Earthly Centre for great Joy But had they sat together to deride the Pharisees and scorned and made a play-game of them the Holy Ghost would not have been so powerfull among them 90. Therefore open your Eyes yee children of God and goe into the Temple of Christ and hang no more to the Temple of dissimulation to the Hypocrites and Murtherers Yet I doe not hereby prohibite the Stone Churches but I teach that the Temple of Christ is in all places indeed the greatest Pomp is exercised in
had a longing to see the Wonders of the Eternall Nature and of the innumerable Essences in substance and in corporeall things and wee give you to understand this highly and exactly that God hath created all for the Light and not the Darknesse 27. For he hath awakened the Tincture to the Death in the Centre viz. to the Body or Corporeall substance of the Earth and that is its Lustre and Light wherein its life doth consist And to the Deepe above the Centre he hath given the Sunne which is a Tincture of the Fire and reacheth with its vertue into the Liberty beyond Nature wherein also it retaineth its Glance or Lustre and it the Sun is the Life of the whole wheele of the Starres and an Opener of Death in the Chamber of Anguish or in the wrathfull Nature For all the Starres are its Children not that they have their Essences from it but it is their life and in the beginning they proceeded from its Centre it is the Centre of the uppermost in the Liberty of the Life and the Earth is the Centre of the nethermost in the Death and yet there is no dying in either of them but an altering of one k Beeing Essence or Substance thing into another 28. For this World dyeth not but it shall be changed into such a substance as it was not before understand its Essences but the shadow of all things remaine standing for ever as a figure to the honour joy and manifestation of God 's works of wonder 29. And further wee give you to understand that the Spirits also were all created unto the Light for they are the Essences or proceeding powers out of the Life not out of the Corporeity of the Death but out of the Centre of the Essences in the Originall of the Tincture which reacheth the Liberty of God the Father which is light joy or a habitation of Eternity wherein the Word with the Angelicall world hath its dominion They all are created out of the sharpnesse of the twinckling in the wheele of the Essences and they stand in the Liberty before the Heart of God and they are the Wonders in the divine delight which are l Beheld or aspected discovered by the Heart in the Wonders of the Power and therefore it set the Will in the Fiat and created them 30. And wee understand by the word Schuffe which signifieth Created and in the Language of Nature signifieth a Seperation of the Essences in the Centre in the soure Matrix and therefore there is also such great diversity in the Spirits as there is great diversity in the Will of the Essences whereof wee have an Example and similitude in the will and purpose of our Minde out of which do spring so many various thoughts where every thought hath againe a Centre to a Will that so out of a m Or an Imagination conceived thought a substance may be produced For Example a Woman with childe can with her thoughts set a mark or make some monstrous alteration in the fruit of her womb which is a substantiall thing 31. In such a manner are all Spirits created out of the Eternall Minde and therefore they are also Eternall for all whatsoever is generated out of the Eternall Minde is Eternall 32. For before God had conceived the Fiat the wheele of the Eternall Essences went forth without substance into the Wonders but when God set the will in the Fiat then the wheele of the Eternall Essences went forth into a substance and there the Time had its beginning which was not from Eternity 33. And wee give you highly to understand the heavy fall of Lucifer which was that he put his will back againe into the Matrix of the Fire in the Centre and turned away from the will of the Eternall Minde which tendeth onely to the Heart of God and would domineere in the Tincture of the Roote viz. in the Matrix of the Fire over the Heart of God for the fierce power of the Fire delighted him more then the Meeknesse in the still habitation and therefore he was thrust back also into the dark Matrix into the anguishing Minde in the sinking down of Death 34. But to satisfie the high enquiring minde and to fill its apprehension concerning what moved Lucifer to this wee offer the Matrix of the Genetrix to be considered and there you finde all the Formes which can be found in the whole Nature 35. For you finde there the soure bitter dark tart stinging envious property or forme which stand all in the Centre of the Genetrix before the kindling of the Light 36. But when God set his will in the Fiat and desired to create Spirits it was no other then as when God said to the Matrix or womb of the Third Principle of this world Bring forth all sorts of Beasts Fowles Fishes and Wormes every one after its kinde understand that their body is according to the kinde or quality of their Essences and so is the Substance or Essence in the body which is their spirit and so also it is with the high Spirits there went forth out of the Eternall Matrix Spirits out of all Essences which are innumerable to our account 37. And as wee have shewne you already concerning the seaven formes of the Centre of the Eternall Nature where every forme is a severall wellspring of Nature in like manner out of every forme out of every wellspring goe forth Spirits according to the multiplicity of Essences and properties every one according to its kinde 38. And the uppermost Principall Dominion proceedeth from the Head-source which is the cause of the multiplicity therein as the minde is a cause of the senses or various thoughts and wee intreate you to consider the Matrix earnestly wherein you shall quickly know the Conceived Will of Lucifer what it is in its Originall how the Creature hath imagined into the Matrix and suffered it selfe to be withheld there and yet God created all Spirits n To or for in the Light 39. For the Tincture of the friendly habitation shined out of them all and the Heart of God shined to them like the Lamb in the New Jerusalem and they should put their Imagination into it and frame their will and power in verbo Domini in the Word of the Lord. 40. But being they saw that the Verbum Domini the Word of the Lord in the Centre was as another or second birth out of the Centre and that they were generated out of the Essences of the great fountaine which is the Nature of Eternity they despised the humility out of which the Love and Light is generated and would domineere in the fierce power in the source of the Fire over the Humility for the Matrix of the Fire desired to have the Dominion 41. For wee cannot know any otherwise then that Lucifer was created in the fourth forme of the Matrix for there stand the Anger and Love in opposition and this
is the strife and overcoming where the Light overcometh and holdeth the Darknesse captive The Fourth forme is in the midst of the seaven formes and may turne it selfe to the Three in the Anger or to the Three in the Love of God and is severally drawne and desired by each of the Three 42. Also the Wrath and Zeale of the Eternall Nature of God desired to be creaturely and to shew forth its wonders and therefore o The Spirits or fallen Angells they were held in the fountaine of their own p Or Originall Nature and they have kindled the Matrix of the fiercenesse of the Anger and Envy so that now it is their Eternall Habitation 43. The Tincture in their Conceived Will is become false because they would domineere out of their Pride over the humility of the Heart of God and therefore they were cast out of the uppermost Centre into the nethermost viz. into Death where is nothing but meere Darknesse and they cannot reach the Light of God 44. For to the Light of God there belongeth a q Humble comprehension Comprehension of Humility wherein the desire of Love is Generated which apprehendeth the Heart of God And this Lucifer hath not but meere anger envy and high-mindednesse and a continuall desire to flie up above the Heart of God and to domineere in the sterne Might and therefore he is thrust out from the Divine Principle into the Centre of Darknesse and that is his Eternall Kingdome 45. And here is cleerely shewne to the r Theologues called Divines Theologists who undertake to preach of the Will of God that their devices about wayes to God are meere Fables when they make Lawes and set down things as the meanes whereby the Light of God may be attained For it onely consisteth in this and it lyeth in our Å¿ Purpose or fixed resolution Imagination that wee frame our will into Humility wherein the Love is generated which penetrateth to the Heart of God as into that which is its own where the humane soule is then borne in God so that it embraceth the will of God to doe that which is the will of God 46. For All mens doings without the will of God are nothing else but t Or Foolery humane Tradition or Invention Graven Images of naturall skill which remaine in the Anguish of the Centre and it is a seeking where nothing is to be found like one that maketh a costly piece of work which himselfe taketh pleasure in 47. So also such works stand before God as a figure which yet remaine in the figure Eternally but to the true Regeneration to the attaining of the Heart of God there belongeth onely an earnest will and submission where Reason le ts goe all that it hath invented and contrived and dependeth meerly on the Word of the Lord viz. on the Heart of God and so the Spirit is conceived and borne in the Love of God 48. And wee have already cleerly shewen you that every thing is generated out of the Will and every thing hath its propagation againe in the Will for the Will is the Master Artificer of every work for it hath its first Originall to Nature from God the Father and passeth through Nature to his Heart which is the end of Nature which dwelleth there in the still Eternall Liberty without Nature and is in Nature as a peculiar Principle of its own in it selfe 49. Thus the Originall of Nature hath the second Principle out of which proceed those things or substances that may be altered but the Principle of the Heart of God doth not alter or change 50. Therefore I say still and it is the very truth that whatsoever is built invented and taught concerning the Way to God if it proceed not out of the Humility of Love and goeth on to the comprehending or purpose of the Will to the Heart of God is only an u Or Graven Image trifle or foppery Invented work in the Wonders of God whereby the Wonders of God which stand in the hidden seales are brought to light and the builders or contrivers are but labourers in the Wonders of God in the great building to the Glory of God which building shall appeare in the Wonders at the change of Time when all things shall enter into the x Receptacle or devourer Ether 51. Yet we doe not judge nor condemne the desirous seeker who seeketh in blindnesse and knoweth not what he doth seeing he laboureth in the building of the Great Wonders of God with a blinde Zeale For he shall finde his reward in the end in as much as he hath had a will to presse in to God and yet sticketh in the building 52. And when the building shall appeare before God at the end of Time then the Artificer or Workmaster shall also appeare before God But doe wee alone say this Doth not the Scripture in the Revelation of Jesus Christ say That our works shall follow us where every one shall reape what he hath sowne 53. Therefore leave off your calumnies and blasphemies and your fine contrived wayes to God and forsake the covetousnesse and high-mindednesse of the Devill and enter into the way of Love which consisteth in Humility towards the Heart of God in Christ Jesus who hath opened againe the hidden seales wherewith wee in Adam were sealed in the Eternall Death and then you are in Christ borne in God and attaine the Divine Will 54. Wee give you further to understand according to our apprehension and knowledge in the Wonders of God because every thing that liveth and moveth is created for the honour the manifestation of Gods works of Wonder that there are many Spirits in shape and y Or shadowy figure which have not their originall out of the Eternall Wellspring but out of the z Or inceptive Will aliter Anxious Will beginning will such as are in the Water the Aire the Earth and the Fire especially under the Firmament those Ascendents of which there are multitudes in great Hoasts and have also their Government yet they are mutable but their shadow remaineth and there are severall pure Spirits which doe not propagate out of themselves but are generated at severall Times by the working of Nature by the Tincture of Heaven understand the superiour Spirits 55. But the Terrestriall have their Centre from the Inferiour Globe and the watery out of the Matrix of the Water and they have severall Heavens for their Government yet they all a Perish or vanish passe away at their Time and stand to the manifestation of the Wonders of God 56. And wee give you to understand that before the Time of the Angelicall world from Eternity there hath been such a Government where the knowledge and understanding was onely in God But by the Angelicall world is also come into the Creatures The Gate b Into the holy Ternary or Trinity in Ternarium Sanctum 57. NOw having shewen this concerning the
considering of them the Spirit shall make a Hymne of thanks to the praise of Gods works of wonder as Esaias saith Though your sinnes were as red as bloud if you turne they shall be as wooll white as snow And yet you must know that in the life to come they shall appeare in the Figure but in another source or property Mark this yee children of God for much is herein contained 135. From this Ground wee know that Adam in his Innocency before his sleepe which signifieth Death when he had imagined into the spirit of the foure Elements was in this world in Paradise and yet it might well be said not in this world he was indeed in this world upon the face of the Earth but in a paradisicall source or property in the Dominion of the one pure Element and not in the foure Elements 136. But when he entred into the foure Elements he Entred into Death and his body became like a Beast and the Earth was Cursed from the Lord so that it bare no more Paradisicall Fruit For Adam was driven out into the outward Principle and there he must eate Earthly Fruit and open or manifest the Wonders of the Outward Principle and so he instantly became Earthly 137. For his Body was from the Earth and Created out of the Earth but it was not Earth no more then Gold is Earth though it groweth in the Earth and proceedeth from the Earth for it was Ex Matrice ex Massâ from the Matrix out of a Masse understand out of the substantiality out of which the Earth was originally generated and created The Pure Element is also in the Earth as also Paradise and it is onely the source or property that maketh the alteration wherein the Light of God is detained 138. Adam would be as God in all the Three Principles and the Serpent also perswaded Eve to it that if shee would Eate of the fruite of the Earth shee should know good and evill indeed evill enough care misery and sorrowes in the Death of the foure Elements 139. And therefore seeing the foure Elements must break thence it is that ſ Transitorinesse 〈…〉 Corruption is in Mans Body and the soule which is taken out of the Etetnall remaineth in the Eternall therefore there must come a heavenly body out of the pure Element againe out of the substantiality which is before God out of the Matrix of the Earth like the first Body which was in Adam and must t Or Assume our humane soule receive our humane soule into it and u Or suffer Death Enter into Death and bring us out of Death on the Crosse into the Element againe into the substantiality in the presence of God in Ternarium sanctum into the Holy Ternary For Adams soule was taken on the Crosse in the Eternall Centre where the Heart of God ariseth from Eternity and was breathed into the Created Body of Adam from the Spirit of God and therefore the Heart of God must x Or be Incarnate become Man 140. And as Adam was entered into the Earthly Crosse into the Death of the foure Elements so must the New Adam Christ suffer himselfe to be y Crucified Hanged on the Earthly Crosse and enter into the Earthly Elementary Death for Death sticketh not only in the Earth but also in the Aire and Adam desired also with his Imagination not to enter into the Earth but into the Aire he lusted after the Spirit of the Principle of this world and it laid hold on him And so he fell also into the Earth 141. For the foure Elements are altogether in one another and the Ground or Foundation upon which they stand is the Fire of the fierce Anger of God wherein the Devills dwell as is above mentioned 142. z Note And so the New Adam Christ must enter into the Abysse of the foure Elements viz. into the Hellish Fire of the Wrath and a Or passe presse through the Hell of the wrath through Death and bring the humane soule againe into the Paradise of God 143. And therefore the New Adam Christ was Tempted or Tryed forty dayes in the Wildernesse whether he could stand in the Paradisicall source or property and so eate onely Paradisicall Fruit which groweth in the source or property from the Essences of the Spirit of God and there he did eate ex verbo Domini of the Word of the Lord and not at all of the foure Elements 144. For he did beare also the Earthly Image and there the New Heavenly must overcome the Earthly and the soule must enter againe into the new heavenly body that the Earthly may but onely hang to it and thus also was Adam Created in the beginning 145. He was to eate of Paradise whose property should rule over the Earthly and though he were in the foure Elements yet he was to live in the Pure Element and then he might have continued so Eternally though the Outward Principle should be broken yet he should have remained 146. For he was in Paradise and not in the foure Elements but when he entered into them he entered into Death and the Anger of God in the Abysse of Hell did captivate the soule which Christ brought forth from thence againe 147. O yee Children of Men Mark what is revealed to you doe not account it a fiction and a Historie It is knowne in Ternario Sancto in the opened seale of the Seaventh Forme in the Centre therefore consider what it is 148. Hereby is signified to you the finall breaking of the outward Principle Trim your Lamps the Bridegroome is ready his Trumpet soundeth the Seaventh Angel from the Throne of Heaven soundeth The Mysteries of the Kingdome of God shall be o Or finished accomplished at the time of his sounding and then there is no time more in the foure Elements but then the Eternall Time in the Element in the Life of God and the Time in the Abysse goeth on 149. Goe out from the c From the Confusion of Tongues Languages in Babel for wee all speake but one onely Language in Jerusalem Babel burneth in the Fire or confounded Christendome is kindled in Warres Contention and Strife in Famine and Pestilence in the Anger of God Amen The Sixt Chapter The Two Gates Of the World and also of Paradise most highly to be considered Note more of the Language of Nature 1. WEE have shewed you before the Ground of the Language of Nature how Adam gave Names to Every thing and out of what God spake to Adam viz. out of the Life of the Birth as wee speake at this very Day and if wee consider our selves therein we finde the whole Ground in Heaven and in this world and wee see it well enough with Earthly Bodily Eyes that it is true wee need no other Testimone then the Great Booke Heaven and Earth the Starres and Elements together with the Sunne wherein wee well know the similitude of the Deity 2.
And yet a thousand times better in our selves if wee know and consider our selves for the Spirit giveth every thing its Name as it standeth in the Birth in it selfe and as it formed them in the beginning in the Creation so it also formeth our Mouth and as they are generated out of the Eternall Beeing and are come to a substance so the humane Word goeth also forth out from the Centre of the Spirit in shape property and forme and it is no other then that the Spirit maketh such a substance as the Creation it selfe is when it expresseth the forme of the Creation 3. For it formeth the Word of the Name of a Thing in the Mouth as the Thing was in the Creation And thereby wee know that wee are Gods Children and Generated of God for as God from Eternity hath had the substance of this World in his Word which he hath alwaies spoken in his Wisdome so wee have d That substance Essence or thing it in our Word also and wee speake it forth in the Wonders of his Wisdome 4. For God is himselfe the e Eus Entium Essentia Essentiarum Substantia Substantiarum Beeing of all Beeings and wee are as Gods in him through whom he revealeth himselfe wee see that a Beast cannot expresse viz. it cannot give any thing its name according to its property which is because it cometh not out from the Eternity as Man doth it bleateth and barketh as the forme of the Out-birth of the foure Elements is and hath no higher Spirit then the Elements are though their flitting senses or perceptions are from the f Or Starres Constellations which yet are dumb or in articulate and without g Or Expression comprehension of any substance 5. Now therefore wee will set before you the Ground of the Heavens the Starres and Elements fundamentally that you may yet see what is Heavenly and what is Earthly what is Transitory and Mortall and what is Eternall and Permanent To which end onely wee have purposed to our selves to write this Booke not to boast of our high knowledge which is in God and is no worldly profit to us but out of Love in Christ as a Servant and Minister of Christ To seeke the lost Sheepe of the House of the Israel of God 6. For the Lord hath both the willing and the doing in his hands wee are able to doe nothing also our Earthly Reason understandeth nothing wee are yeelded into our Mothers Boosom and doe as the Mother sheweth us wee know not of any body else wee are not borne with it from the wisdome of this world neither doe wee understand it but what is bestowed upon us that wee bestow againe and wee have no other purpose herein neither doe wee know to what end wee must write these high things but meerly what the Spirit sheweth us that wee set downe 7. And thus wee labour in our Vineyard into which the h Or Father Master of the House hath put us hoping also to eate of the pleasant sweet Grapes which indeed wee have very often received out of the Paradise of God Wee will so speake as for the use of many and yet wee think wee write it but for our selves all which is hidden in God for the fiery driving will have it so as if wee did speake of and for Many and yet I know nothing of it 8. Therefore if it shall happen to be read let none account it for a work of outward Reason for it hath proceeded from the Inward hidden Man according to which this hand hath written without respect of any person 9. And therefore wee exhort the Reader that he will enter into himselfe and behold himselfe in the Inward Man and then wee shall be very sweet and acceptible to him this wee speake seriously and faithfully 10. When wee consider our selves rightly in this i Or description knowledge wee see cleerly that hitherto wee have been lockt up and led as it were blindfold and it is even the Wise of this world who have shut and barr'd us up in their Art and Reason so that wee must be tied to see with their Eyes both in Philosophie and k Divinity Theologie 11. And this Spirit which hath so long led us captive may well be called the Antichrist I finde no other Name in the Light of Nature which I can call it by but the Antichrist in Babel 12. Observe it well and you shall see it riding it shall rightly be shewed to you you need no spectacles or l Or Vniversity Academie to see it withall It rideth over the whole world in all Corners Cities Townes and Villages over body and soule and therefore the Angel in the Revelation biddeth us Goe out from it 13. It is so proud that it rideth aloft over Heaven and Earth yea over the Deity it is like a m Or Queene King riding over the Principle of this World and over Hell But whither wilt thou ride thou proud Woman when this Principle breaketh thou art then without God with all Devills Why doest thou not stay here among the Children 14. O Adam if thou hadst not mounted upon the proud Beast thou hadst remained with the Children of God in Paradise What doth it avayle thee that thou ridest in a strange Principle over God Were it not better for you to be in God What avayleth your Astrall wit that you ride as your own God in Pride you ride meerly in Death who will bring you out from thence if you light not off from your Beast There is none neither in Heaven nor in this world that can bring you out from thence but onely a lowly simple slaine Lamb who hath not the wisdome of this world How will you get out when you ride upon a Dragon The Lamb fleeth before thy Beast it will not bring thee into its Pasture 15. If you Light off and pull off your Dressing and goe in the forme of a Childe to the Lamb then you may catch it it goeth willingly with you if you play like a childe with it in simplicity you must not ride upon it But if you offer to ride upon it it fleeth from you and you finde not its Pasture neither can you light off your Beast it will not let you it holdeth you fast unlesse you heare the bleating or voice of the Lamb at which the Beast trembleth and falleth to the Ground and then you may flee or goe out from Babell If you understand not this you are held fast by the Beast and you ride in Babel in the Confusion 16. My deare seeking and hungry Minde if you would faine be released from the Beast Consider what wee here shall shew you wee wiil not push with hornes and cast you with the Dragon into the Abysse doe but light off and encline your eare to the voyce of the Lamb goe forth from your outward Man into the Inward Man and so you shall come to your true
of this world outwardly is onely a manifestation and discovery of the Eternity in God It hath its rising a Forme or subsistence station and generating like the Eternall Nature and as the Eternall Nature doth alwayes generate it selfe and hath its originall from Eternity to Eternity just so is this visible Dominion of this world Generated and Created 63. For it hath a high round Circumference like a Circle and there stand the b Or fixed Starres Constellations and after that the Great Deepe which resembleth the Eternall Liberty of God now the seaven Planets are in the Deepe which resemble the seaven Spirits of Nature and the Starres resemble the Effects or Essences proceeding out of the Spirits of Nature and the Sun is the middlemost of the Planets which maketh the foure quarters of the World and it standeth in the Point as in a c ✚ Crosse and resembleth the Heart of God Its Lustre in the Deepe resembleth the Majesty of God where God dwelleth in himselfe and is comprehended by nothing and there is nothing of him seene but the Majesty where the Centre of Nature is knowne in all Heavenly Images out of the Eternall 64. The Earth resembleth the sincking downe of the Eternall Death in the Dark Matrix and yet there is no Death therein but a springing forth of the fierce Essences and thus it resembleth a forme in the Centre and a peculiar selfe-Dominion and is a figure or Type of Hell as a hidden Dominion in the Darknesse 65. And as the Earth in Comparison of the Upper Dominion is counted as a Death so the fierce Matrix of the Anger is as a Death in comparison of God and yet there is no Death in either but an Eternall Life in a twofold source or property viz. the Life in Eternall Joy and the Life in Eternall Torment 66. And now we see that the Sun maketh the Great Deep above the Earth lovely friendly pleasant and delightfull or else there would be no other Rule influence or Dominion in the Deepe then is in the Earth for if the Sun should d As when a Candle goeth out goe out there would be an Eternall Darknesse and the fierce soure astringency would make all hard rough and harsh and there would be an Eternall Coldnesse And although every thing did move together like a wheele yet there would be nothing seene but a flash of fire 67. Thus wee give you to understand concerning the Abysse of Hell that it is in this world and the Sun onely is the cause of the Waters which are the Heaven in the Deepe Moreover by the Sun the Heart of God may be understood out of which the Light of the Majesty shineth for the whole Centre of the Eternity would be dark if the light from the Heart of God did not shine therein 68. But it is not so with the Heart of God as with the Sun that it should be a Globe standing in one place onely no it hath no Circumscription Circumference or Place also it hath no beginning and yet it is like a round Globe yet not a round Circle but it is as it were parted divided or e Or Pertuse open for it is as a Round f Crosse-Wheele like a whole Rain-Bow which yet appeareth as it were parted 69. For the whole Crosse is its parting and yet it is whole but the Centre of Nature viz. the Word of the Lord Verbum Domini the Word of the Father is there the Centre of the Crosse The Crosse every where signifieth the Number-Three where then beneath blew appeareth which signifieth the substantiality in the middle appeareth Red which signifieth the Father in the Glance of Fire g Text under next which appeareth Yellow which signifieth the Light and Lustre of the Majesty of God the Sonne and the h Or Purple Dusky Browne with the mixture of all Formes signifieth the other Kingdome of Darknesse in the Fire in which Lucifer did i Flie out soare aloft above God and did not lay hold on the Majesty and Heart of God 70. And upon such a Bow will Christ the Sonne of Man appeare at the last Jugement for so he sitteth in the Majesty of the Number-Three in Ternario sancto understand the Angelicall world in the Eternall Substantiality and Paradise 71. Thus know that all this is not divided nor is it thus in one place alone but this Forme or manner appeareth in its Principle Every where If thou conceivest a small minute Circle as small as a Graine of Mustard-seed yet the Heart of God is wholly and perfectly therein and if thou art borne in God then there is in thy selfe in the Circle of thy Life the whole Heart of God undivided and the Sonne of Man Christ sitteth thus in the Circle of thy life upon the Rain-Bow in Ternario Sancto at the Right hand of God and thus thou art his childe whom he hath regenerated in him in Christ as also Christs Member and Body wherein he dwelleth his Brother his Flesh and Spirit and a Childe of God the Father in him God in thee and thou in God Power Might Majesty Heaven Paradise Element Starres and Earth all is thine Thou art in Christ k Or above over Hell and Devills 72. But in this world with thy Earthly Life thou art under Heaven Starres and Elements also under Hell and Devills all Ruleth in thee and over thee 73. Therefore consider thy selfe and goe forth from thy selfe it is of high concernment wee speake what we know and what we must speake for wee ought not to speake otherwise of the Eternity unlesse wee should speake as if it had a beginning whereas there is none in the Eternity 74. Nor doe not thinke that Mankinde hath such a beginning as wee must say of our selves according to the Creation no the Image hath appeared in God from Eternity in the virgin of wisdome but not in substance or distinction it was no Woman nor Man but it was Both as Adam was both before Eve was which divided distinction signifieth the Earthly and also the Beastiall Man for nothing subsisteth in Eternity unlesse it have been from Eternitie 75. O yee children of God open the eyes of your Inward Man and see rightly If you be new borne in God then you put on that very Eternall Image and the Man Christ is l Or Incarnate become Man in that very Image viz. in the Eternall Virgin for no mortall virgin is pure and he was conceived by the Holy Spirit in a pure virgin and in respect of our soule which he should assume he is also become Man in the mortall virgin for Mary had all the Three Principles in her and the Image of the Eternall virgin consisted in the Divine and Eternall substantiality it was indeed without substance but in the Man Christ it came to be a substance 76. Wee doe not say concerning the Outward virgin Mary that shee was not the Daughter of Joachim and
Anna as the Auncients have Erred to whom the Light of God hath not so shined because they sought their own profit therein 77. For Mary was begotten of the Seed of Joachim and Anna like other Persons but shee was the blessed among Women in her the Eternall virgin in Ternario sancto which was from Eternity discovered it selfe not that it entered into her from without no Sir it is cleane otherwise Here God and Man became one againe what Adam lost was here revived againe understand it right The Word of the Lord Verbum Domini the Word of the Father on the Crose came into Mary understand into the Earthly Mary 78. Now where the Word is there is also the virgin or Wisdome of God for the Word is in the Wisdome and the one is not without the other or else the Eternity would be divided 79. And now when the Word in Mary in her flesh and bloud entered into her Matrix then the Fiat was in the Matrix but it did not in one moment create a compleate Earthly Man nor a Heavenly neither but it began the Incarnation or becoming Man for the Divine Nature is neither augmented nor diminished but is alwayes compleate 80. But know this that the Eternall virgin that was without substance gave in it selfe together with the becoming Man or Incarnation and the true soule of Christ was out of Maryes Essences conceived in the Eternall virgin and in the Eternall virgin God became Man and so the Eternall virgin came into substantiality for it gat the humane soule into it Thus the humane soule of Christ stood in the Earthly Essences as also in the virgin of the Eternall Wisdome in Ternario Sancto in the Trinity of God for the Word of the Lord was in m Or her the Virgin it and God and Man became one Person 81. In this Person which was God and Man were all the Three Principles open undivided the virgin in Ternario Sancto giveth the Heavenly Body and Mary the Earthly Body and the Word was in the Centre upon the Crosse in the Number-Three whereas wee say that the Word is become Flesh and it is so 82. Behold the virgin of Eternity hath no Flesh nor hath had none from Eternity except in Adam before the Fall which afterwards came to be Earthly but it tooke humane flesh upon it understand it thus the Word together with the whole Deity was in the virgin For without the Word there were no understanding in the Eternall Virgin 83. For the Spirit of God was in the Word and he was the understanding but the Word was as a Heavenly Figure a figure of the Number-Three but not in the working as indeed the Flesh worketh not but the Spirit in the Flesh worketh 84. And the Living Word which dwelleth in the Eternall virgin attracteth to it the Flesh of Mary understand it thus the Word attracted the Flesh viz. the Essences or faculties out of the Body of Mary into the Eternall Virgin and so in Nine Moneths there was a compleate Man with soule spirit and Flesh 85. And thus the perished soule of Adam in the Body of Mary was againe set in the Eternall Humanity for the Word dwelt in Christs flesh and assumed the soule in him 86. Not that the soule and the Word is one and the same n Beeing or Thing Substance No the soule is out of the Centre of Nature generated out of the Essences and it belongeth to the body for it goeth forth from the Essences of the Body and it attracteth Corporeity to it But the Word is out of the Centre of the Majesty and attracteth Majesty to it 87. The Word is without substance and the soule is out of the substance it is the Spirit of the substance out of the Centre of the Father or else it could not in Adam have gone forth from the Word not that the Word and the soule stand one by another like two Persons no the Word penetrateth through the soule and out of the Word the Majesty shineth viz. the Light of Life And the soule is free of it selfe for it is a Creature 88. I give you an Earthly similitude of this Behold a bright flaming piece of Iron which of it selfe is dark and black and the fire so penetrateth and shineth through the Iron that it giveth Light Now the Iron doth not cease to be it is Iron still and the source or property of the Fire retaineth its own propriety it doth not take the Iron into it but it penetrateth and shineth through the Iron and it is Iron then as well as before free in it selfe and so also is the source or property of the Fire in such a manner is the soule set in the Deity the Deity penetrateth through the soule and dwelleth in the soule yet the soule doth not comprehend the Deity but the Deity comprehendeth the soule but doth not alter it from being a soule but onely giveth it the Divine source or property of the Majesty 89. And so if the soule incline it selfe to the Divine source or property then it stayeth in the Majesty of God for the source or property betokeneth the Word and the Glance betokeneth the Majesty and that which proceedeth from the source or property as heate out of the fire that betokeneth the Holy Spirit 90. But now if the flaming Iron be cast or fall into the water then the property of the fire the Glance and the heate which proceedeth from it is all quenched together thus it is also with Adam he cast himselfe out from the Majesty of God with his will into the Spirit of this world and so he went from God 91. Not that God o Or was extinguished went out in him like the flaming of the Iron no that cannot be p The Glance Lustre or Majesty It shineth Eternally God continueth in his Principle and Adam went out from it if Adams will had continued in God he should have continued the childe of God and God would have continued in his will and so the Majesty would have shined through the will 92. But he went out from the will of God into this world and so was captivated by the World Death Devills and Hell and they dwelt in Adam 93. Adam was in this world dwelling in the Elements and God breathed the Aire also into his Nostrills but he should not have put his will into it to eate of Earthly fruit which maketh earthly flesh That was his Fall that he did Eate Earthly Fruit and therefore his Essences also became Earthly and the soule became captivated by the Earthly Dominion 94. And there the Word of the Lord said to the soule Adam where art thou and his body did hide it selfe so very much ashamed was the poore soule and Adam said I am naked the precious heavenly virgin which he was clothed withall was lost as also the Light of the Majesty and Adam was without the Word 95. O how terrible is it to
many 22. And Thirdly The Holy Ghost's Nature will move it selfe at the End of the World when the World shall enter into its Ether againe and the Dead shall rise againe Where the Holy Ghost will be the Mover and will set the Great Wonders which shall have been done in this world all in the Eternall Substantiality to the glory and manifestation of Gods deeds of Wonder and to the Joy of the Creatures viz. Angels and Men. He will be the Eternall Mover of the Creatures viz. Angels and Men for through him Paradise springeth up againe which wee heere have lost Thus you must know that the great Wonders of this World which must have been done and must passe away lye in our way 23. This world is a great Wonder but it would not have been knowne in the Wisdome of God by the Angels and therefore the Fathers Nature moved it selfe to the Creation of a o Beeing Essence or Substance Beeing that the Great Wonders might be manifested and then when they shall all once be manifested and become substantiall it will be knowne in Eternity by Angels and Men what power and vertue every thing hath had 24. Also the Image of the Number Three or Trinity viz. the Eternall Virgin which stood in Ternario sancto in the Eternall Wisdome in the Substantiality as a Figure p Or Could not should not have been knowne in Eternity by the Angels if the Heart of God had not become Man there the Angels saw the q Glance Lustre or brightnesse Glory of the Majesty in a living Image wherein the whole Trinity was included 25. So also the Centre of Nature should not in Eternity have been manifested to the Angels much lesse the r Rule or Dominion Government of the Holy Ghost if this World with the Starres and Elements had not been Created but so by this meanes the Angels and wee Men also know the Eternall Beeing and all formes ſ Or in by this created world and therefore God hath placed the Image of the Number Three viz. Man in this world that he should open all Wonders and know the Eternall God 26. But the Image doated on it and put its Imagination into it as Lucifer did into the wrathfull Matrix of Nature and so it was also captivated for Adam was to he a Lord over the Starres and Elements nothing should t To stop or hinder touch him he had power over them all he could have removed Mountaines with a word he was Lord over u △ Fire x 🜠Aire y 🜄 Water and z ♠Earth 27. For there was no death in him the light shone in him he was in Paradise Paradisicall fruit grew for him he was one single Man and not two he was the Man and also the Woman and he should have propagated an Angelicall Kingdome out of himselfe and that was possible For he had no such flesh and bloud as after the Fall whereof he was ashamed before the Majesty of God he had flesh and bloud that was heavenly his Essences or faculties were holy he could bring forth out of himselfe without rending of his body an Image like himselfe 28. For he was a Virgin without the feminine forme after the Forme of the Eternall Sophia with a pure modest minde and chast without the least desire of lust his desire was onely to have his like out of himselfe he placed his will upon himselfe and in him was God so his will and God and God in him and he in Paradise 29. But he saw in himselfe two a Natures conditions or qualities formes of the Divine Beeing one without himselfe belonging to this world and the other within him belonging to the Paradisicall world which he also had with full satisfaction to himselfe as his Own and therefore came the Commandement and said Eate not of the mixed fruit Good and Evill else yee shall dye But he b Or set his Imagination Imagined so long till he was captivated he still thought he would eate of both viz. of the Paradisicall and of the forbidden fruit and so live for ever and so he continued forty Dayes as the second Adam in the Wildernesse was so long tempted and Moses was so long upon the Mount where Israel was tempted to try if it were possible to live in the obedience and will of the Father and so long he went on till he sunck downe into a sleepe 30. For Moses saith God suffered a deepe sleepe to fall on him and then God saw that it was not possible for him to continue in perfect obedience for the Lust had captivated him and so he suffered him to fall into a sleepe which signifieth Death where the Woman was made out of him and the Spirit of this world formed Adam into a Man such a one as wee are at this day and Eve into a Woman which when they awakened they saw not for they were yet in Paradise till they had eaten the Earthly fruit and then the Spirit of this world took the soule captive and its Essences became instantly Earthly and its flesh and bloud Beastiall at which they were ashamed and took notice of their Beastiall forme in their Masculine and Feminine Members 31. And so they were driven out of Paradise and the Word of the Lord Verbum Domini with a Promise of a Treader upon the Serpent set it selfe in the Light of their Life which before dwelt and ruled in him viz. in Adam that remained now in its owne Principle and the Image remained in the Outward Principle and was captivated by the Spirit of the Starres and Elements the Regiment or Rule and Dominion of this world dwelt now in these Persons and they became Earthly 32. Whereupon God cursed the Earth also for Mans sake so that no Paradisicall fruit grew any more All was gone save onely the Grace and Mercy of God which was still left for they now stood as to the Ground of the world in the Abysse of Hell with all Devills and they lived in weaknesse as wee doe now at this day 33. They begat their Children in two Kingdomes viz. in the Kingdome of Wrath and in the Kingdome of Love for the Anger of God had taken hold of them and desired to shew its wonders in them so also the Treader upon the Serpent had taken hold of them in the Light of Life and desired also to shew its wonders in them 34. So there was strife and disquietnesse as may be discerned by their Children the first that was borne of Woman became a wicked Murderer and strove to suppresse the Kingdome of God and the second was a holy vertuous Man In briefe you see this throughout the Holy Scripture especially by Caine and Abell by Isaack and Ismael also by Esau and Jacob who while they were yet in their Mothers womb strove c Or about for the Kingdome of God and c Or about for the Kingdome of Hell and therefore
stuck into the soule and did leade the poore soule out of Death and out of Hell n In by or through in himselfe 68. And heere wee see that after the Word did become Man that Man suffered himselfe to be hanged on the Crosse and entred into Death on the Crosse understand heere the New Living Man borne of God went into the Abysse and brake Death in the soule and opened the Centre of the soule Hee brake all the seaven Seales of the Centre of Nature so that the soule came to have its owne power againe for he kindled the Divine fire in the soule againe so that the soule did againe reach the Eternall Tincture out of its own fire 69. And thus it came againe into its first Mother in power and Majesty and the Old Adam hung to the Crosse as Curse to the scorne of all Devills there they might doe so far as they could with it as indeed they were busie with the Sophisters and Antichrists the Pharisees 70. There the Devills ran with other suttlety and Tricks into o Corners and secret places holes and did hide cover and conceale the Resurrection through the Ministers of the Dragon the Pharisees which yet pretend to be the Ministers of God but they served the Devill in his lyes as is done now adayes where the Death and power of Christ is closed up and denyed 71. This hanging on the Crosse is nothing else but that as the soule hath its originall upon the Crosse in the Centre of Nature out of the Word of the Lord ex verbo Domini where the Name of the Number Three standeth There hath the Word of the Father moved it selfe and is entred into the Humanity as is heeretofore mentioned concerning the Virgin and is become Man on the Crosse in the Eternall and in the Earthly Virgin and hath been made a spectacle on the Crosse to the Old Adamicall Man and all Devills and their lofty Pride and hath slaine Death on the Crosse and thereby broken through it and so brought the Adamicall Man with flesh and bloud as a spectacle into Death and hath cast away from him all Earthlinesse and brought him powerfully through Death into Life 72. Thus he is new Borne in God and sitteth upon the Rainbow on the Substantiality and Colours of the Eternity in the power of the Majesty and is a Lord of Heaven and of this world and a Judge of Hell and a p Or Power Conquest over Death 73. Of this you have a true Gound yee that are Regenerated in Christ that as Christ brought his body both the Heavenly and the Earthly which he received in his Mother Mary out from Death againe and did cast away from him nothing else but the Earthly source or property viz. the Spirit of this outward world 74. So also must our Bodies in the power of the soules that are in him that is in his Word and Heart which is every where come forth againe at the Last Judgement Day and cast away no more from it but this source and spirit of the outward World for none rise againe in the entire corrupt Body but in the flesh and bloud of Christ 75. But the corrupted Spirit which remaineth in the Earthly Matrix in its Tincture must appeare before the Judgement of God at the End of Dayes and there shall the sentence and Judgement of the Judge Christ be pronounced and then after the pronouncing all goeth into the q Receptacle or Devourer Ether and then the Spirit of God which Created the World will execute that sentence 76. But that I may not meete with false Interpretours that may mistake his Text as the Spirit sheweth mee therefore you must know that when the soule is Borne anew in the Word and in the Spirit of Christ in this life Time then also the first Substantiality viz. the inward Body of the soule which Adam had in Paradise out of the Eternall Virgin wherein he was created Man becometh new borne and getteth the flesh of Christ 77. This new Body in which the New Regenerate soule sticketh sticketh in the old corrupt flesh and is incomprehensible and immortall But the Old Man which is conceived from the Spirit of this World must perish in the Earth it goeth into its Mother who must bring it fortb and present it at the Last Judgement day but after the Sentence of Christ it goeth into the Ether and is only as a Figure r For or before to the Eternall New Man for in that Figure all a Mans works follow him 78. So also they that be alive at the houre of the last Judgement the Old man will fall away from them with the perishing of the World and passe into the Ether For all the Bodies of the wicked shall be presented there in the Mother viz. in the Spirit of this world and the soules shall heare the Sentence and their Bodies also passe away with the Mother and stand as a Figure and their Works follow them into the Abysse The Ninth Chapter Concerning the Threefold Life Also of the Å¿ Driving or Impulsion Inclination and whole Government of Man in this World Highly to be Considered 1. IT is shewen to mee what the Devills intention is how he will endeavour to smother these High and precious Writings therefore be watchfull yee children of God beleeve not the Sophisters too much who cry out Heretick Heretick to the fire with them That is not the voyce of the Holy Ghost but the voyce of the Antichrist and of the Dragon for these Writings will exceedingly discover the Devills smoaking Pit and not onely so but they shew also the Whore of Babell very plainly like a whore t Am Pranger put to open shame 2. But because the Men of the Spirit of this world take care only for their Belly and are loath to loose their honour credit reputation and Goods but had rather part with God and the Kingdome of Heaven wee shall be persecuted by the Whore through the Instigation of the Devill therefore be watchfull yee children of God and looke not upon that which is high and hath great authority but regard the wellfare of your soules This wee leave you for the last farewell 3. Christ saith None kindleth a light and setteth it under a cover or under a Bushell but setteth it upon a Table that all that are in the house may see by the light thereof Thus must wee doe also and must not bury our Talent which is so dearly bestowed upon us in the Earth for wee must give an account thereof at the Day of the Judgement of God as the Spirit of the Mother intimateth to us 4. If this knowledge or understanding of this Spirit shall happen to fall upon any they will be then certain what it is u Which is here written Wee need no Letters of Commendation Christ is our Letter of Commendation which is sufficient for us None ought to call themselves after my
to entreate him to speake with him and to goe out of the house of sinne and enter into the house of God and if the Devill offer to hinder it then Storme his Hell Set thy selfe against him as he setteth himselfe against thee and then thou shalt finde what it is which is heere told thee if he oppose strongly then oppose thou the more strongly thou hast in Christ farre greater Power then he 35. And if you doubt of the Grace of God you sinne greatly for he is alwayes g Barmhertzig Mercifull and there is no other will in him at all but to be Mercifull He cannot doe otherwise His Armes are spread abroad Day and Night towards a poore Sinner And when any cometh with the lost Sonne to the Father and so stormeth Hell Then there is amongst the Angels of God greater Joy for such a one then for Ninety Nine righteous that need not that as Christ himselfe Teacheth us 36. With such a Devill as h Or taketh him off from an earnest purpose or resolution of amendment covereth the Heart of Man there is no better course to be taken with him then not to dispute with him at all about the multitude of sinnes but to wrap up all sinnes on a heape though they were as many as the sand on the Sea-shore and throw them on to the Devils shouâ—ders to say in his heart Behold thou Devill thou art the Cause of all this Evill I leave my sinnes to thee but I take the Mercy of God and the Death of Christ to my selfe therein will I roule my selfe devoure mee if thou canst 37. Doe but fix thy trust and confidence upon the Promise of Christ and let your Storming be alwayes grounded in the Death of Christ in his sufferings and wounds and in the Love of Christ dispute no further about your sinnes for the Devill involves himselfe therein and upbraideth thee for thy sinnes that thou mightst despaire 38. Make tryall in this manner and you will quickly see and feele another Man with another i Thoughts and understanding sense and will in you wee speake as wee know and have found by Experience wee speak not by way of Opinion or as a Historicall Relation but that which wee have a ground for for a Souldier knoweth how it is in the warres but he that hath not tryed and been present alwayes thinketh otherwise then it is This wee mention out of Love for your learning and Instruction as k One in Spirit a Spirit which speaketh how it hath gone with it for an Example to others to try if any would follow us and then they should finde how true it is The Gates of the Deepe Ground Concerning Man 39. Since the beginning of the world there hath been a Controversie about this because these Gates were l Sunck by Adam shut with Adam and wee have been held captive in Darknesse but seeing God hath favoured us and opened them to us and also hath given us an earnest will to write it downe wee shall therefore doe it and give thanks for it to God the Father in Christ Jesus in Eternity who hath redeemed us out of the Darknesse of Death 40. Therefore when we would know what Man is and why there is so great difference and variety amongst Men so that one doth not as another doth and that one differeth in Forme and Feature from another wee must set before us the most inward Ground of his Incarnation or becoming Man and consider it and then wee shall finde all 41. For when a Man that is Regenerated in God so that he seeeth the Light beginneth to search out his originall then the Spirit of the soule searcheth in all the Three Principles what m It. he is in each of them for wee know it and cannot say otherwise then that wee in the Image of the Spirit and also of the Body in all the Three Principles have but one onely rule or Dominion in us but that Dominion is in three Sources or qualities the Spirit and the Body is driven according to each Principle and what Principle it is which getteth the upper hand in Man so that Man with his will inclineth to it according to that he performeth his work and the other Principles doe but cleave to it not having sufficient power 42. But when wee will speake of the Image wee must see what it is in the Ground thereof For wee are sowne as a seede in a field into the n Or womb Matrix Now consider what precedeth that nothing but a longing will and desire of Man and Woman to Copulate and yet the fruit is not alwayes desired of which wee have an Example in Whores and Whoremongers also indeed in the State of Marriage 43. Now the Question is What is that which provoketh to copulation in the male and female of all kinds as also in Man Behold in the Eternity all hath been in one Beeing viz. the Tincture which is the Centre and cause of Life as hath been mentioned at large before also the Substantiality which is generated out of the Tincture which hath also all the formes of the Centre yet without Fire for o The Substantiality it is a sincking downe and cannot kindle the Life in it it is corporeall and affordeth Body but not Life for the fire affordeth life 44. And wee give you to understand in the Copulation that the Man hath the Tincture and the Woman the Substantiality viz. the Matrix which is generated out of the Tincture Now observe in the Eternity they were in one another and this world stood therein as a Figure for the Wisdome had overshadowed the Tincture and received it into it selfe as the Body doth the Spirit and this could not be brought to a substance visible to the Angels unlesse God did move the Eternity for the Angels are in a substance 45. Now when God viz. the Number-Three moved himselfe there was moved therewith also the Centre of Nature in the Eternity whereby all became Essentiall Substantiall the Tincture became substantiall and prevailed and the Substantiality became materiall and yet was not divided for that cannot be it is one onely p Or thing substance 46. And now when God placed the Fiat in the Materiall Substantiality or as I may better say did awaken the Fiat therein so that the Word in the Substantiality said Let there come forth all sorts of Beasts according to their kinde then there went forth out of the Materiall Substantiality two q Male and Female kindes and that Corporeally for through the r Verbum Domini Word of the Lord the Tincture tooke on it Substantiality and the Spirit of the Substantiality tooke also to it Å¿ Corpus a Body and so there were two sexes or kindes The Body of the Tincture had in it the Centre of the Life and the Body of the Substantiality had not the Centre to the Striking up of the Fire
Man and Woman yet you are not to understand any woman but a virgin wholly pure and chast he had in him the Spirit of the Tincture of the Fire and also the Spirit of the Tincture of the Water viz. of Venus he loved himselfe and through himselfe he loved God he could generate Virgin-like out of his will out of his Essences without paine without tearing or dividing his body such a Man as himselfe was for he had all Three Centres in him and as the Centre of the Eternall Nature was not torne nor divided when the Spirit of God conceived his soule upon the Crosse and brought it into the Wisdome also as the Spirit of this world was not torne nor divided when the Spirit of God breathed into him the spirit of this world as an outward life so he also was not torne or divided for he had a Body that could goe through Trees and Stones if he had instantly gone on in the will of God then had he brought HIM viz. God with him into the Great Wonders 21. The Noble Philosophers Stone was as easie to be found by him as any p Mawerstein other stone and then he might have adorned the outward life with gold silver and precious Stones Jewells and Pearles all to his own joy and to the manifestation of Gods deeds of wonder he had not needed Beastiall Cloathing for he went naked yet clothed with the Heavenly Tincture he had no such Members as he might be ashamed of as his Fall demonstrateth This was his Fall his soule Imagined after the outward Fire of the Out-Birth after the spirit of this world and turned himselfe away from God and desired to live in his own property or selfe and to be Lord his will turned it selfe out from Gods will and was disobedient to God and desired the Earthly fruit out of the Earthly Essences and caused God to suffer the Tree of Temptation to grow that he might trie what his Image would doe and did forbid him that Tree 22. But his Lust was instantly gone after the Earthly Essences Good and Evill which the Devill did eagarly help forward as he doth still till Adam was overcome and went forth from the will of God and suffered himselfe to be wholly captivated by the spirit of this world and then all was done with him the Heavenly Image became Earthly the soule became captivated in the fire of Gods Anger it had the heavenly Tincture no more and could not eate of the Verbum Domini any more it had turned it selfe away into the spirit of this world and was gone out from Gods will into the Lust of this world and so also at the instant of the Fall the spirit of this world made the body wholly Earthly the Paradise with all Heavenly q Wit wisdome and understanding knowledge retired into it selfe and so departed from Adam and the Deare Virgin of Wisdome remained standing in Griefe till the Word of the Lord came againe and looked upon r The Noble Sophia her againe with the promise of the Seede of the Woman and then r The Noble Sophia shee passed into the light of Life now warneth Men of their ungodly wayes concerning which wee have mentioned at large in our former Writings and also concerning Å¿ Adams Wife the Woman his Wife therefore wee heere forbeare to write any further of it and onely further shew you our Propagation as to body and soule 23. Wee have t In the Ninth Chapter of the Threefold life formerly mentioned how the provocation between both kindes Masculine and Feminine to copulate existeth viz. out of two Governments or Dominions of one onely u Being or Essence substance for when Adam could not subsist then God let a sleepe fall upon him and tooke the one Dominion viz. the Tincture of the Spirit from him left him the other viz. the Tincture of the soule and framed a Woman out of him But that shee might have a soule also God took a Ribbe from his Body with his flesh and bloud and comprized the soule therein but without power of further Propagation of it selfe for her soule remained in Venus being desirous of the Mans soule even as the lower Dominion of the Three Planets under the Sun which make Spirit and Flesh desire the Three uppermost for their Life as is before mentioned so also is the Dominion in the Man and the Woman for the Man hath the Tincture of the Fire wherein the soule consisteth in his seede and the Woman hath in her the Tincture of the spirit of this world viz. of Venus naturally so called in her seede and Matrix If it were not for the scoffers I could exactly demonstrate it in the Members of their Copulation you would indeed wonder rightly why each are as they are x Note it shall be set downe in a Paper by it selfe for there is nothing without cause Nature hath its own mouth if it desire to have any thing it maketh it selfe a mouth fit for it and giveth a forme to that thing which it desireth that it may fit the mouth according as Nature liketh best Observe this 24. Now when the Seede is sowne then not onely the sower soweth but the Ground also affordeth its Essences or vertue to it the Man soweth soule and the Woman soweth spirit and both of them afford Body and not the one without the other the Tincture of the Fire hath indeed a Body but it became very small in this corruption and therefore the Nature of the Water in Venus must give a soft spirit to it for the Man and the Woman are one Body And Saint Paul saith If the Man have an unbelieving Woman to his wife and the Woman have an unbelieving Man to her husband let not the one forsake the other for the Man knoweth not whether he shall save the Woman or the Woman the Man Even as Adam saved his wife Eve who first eate the bit of the forbidden fruit for shee was a part of the Life out of his flesh and bloud and the same spirit and the same soule which Adam had and which Eve got from Adam is now also in us in both kindes or sexes 25. Therefore ground your Judgement thus When the Man soweth his seede he soweth flesh and bloud and the Noble Tincture of the soule and the Woman receiveth that into her Matrix and instantly affordeth to the Mans seede her Tincture of Venus wherein standeth the Elementary Spirit and that assumeth Saturne and bringeth it round on the wheele about to Sol and there the Naturall Life with the life of the soule is disclosed for Saturne giveth it to the Moone which breedeth it and in a Circuit of all the Starres maketh Essences therein and then the Essences exist and winde themselves about to Mars which striketh up the Fire and there count the Signes in the Heavens how many houres each of them hath and double that with two Kingdomes and
Universe 28. See and consider this in a similitude God is the Eternall Sun in the second Principle understand the Heart splendour vertue and Majesty and the Elements Fire Water and Earth are spoken by way of similitude as it were God the Father Now the Sun standeth there as a Body as indeed it is which resembleth the Creature Christ and the whole substance of the foure Elements resembleth the Substantiality of the Creature wherein the splendour of the Sun shineth the Sun resembleth the Word and the Majesty and the foure Elements resemble the vertue of the Body and the Father out which the Sonne shineth 29. Therefore know that in Heaven every where all over is the Fathers vertue or power and in the vertue the Word and the Word hath the substantiality which belongeth all to the Person of Christ for Christ standeth in the Father as an Image as the Sun in the Elements 30. If God should once open himselfe the whole world would be meere Sun for the Deepe receiveth the splendour of the Sun or else if there were no such thing in the Deepe as the Sun is the Deepe could not receive the Light but thus it desireth its like and thus it is also in Heaven the Sonne is every where in the Father and is become Man the Totall Holy Number Three without end and substance hath manifested it selfe in an Image in substance and that is Christ and wee are his Members wee are Gods if wee continue in him he is our fountaine our Light and wee are his Starres Hee giveth us his Body and vertue and his splendour for our Light 31. Thus he feedeth us heere upon Earth in the Supper and when wee desire it with the vertue of his Body and with the spirit which proceedeth from that vertue for that is the spirit and life of the vertue or power then wee receive the Totall Holy t Or Trinity Number Three the substantiality hath Sulphur understand the Body of Christ that is the Father and the Sulphur hath the vertue or power and in the vertue is the Light of life as another Person and out of the vertue in the Light goeth forth the smell and spirit of the vertue and is not comprizable or detainable by the vertue and yet it goeth forth from the vertue and is the Holy Ghost 32. Understand us aright thus wee receive not in the Supper another creature with a new soule no but wee receive on to our soule the Body of Christ which filleth Heaven and is already beforehand the Eternall Creature the soule Eateth Christs flesh and drinketh his bloud which filleth Heaven and out of that which the soule receiveth and eateth there groweth a body to the soule and in that body it is in the hand of God and can at the End of the world goe with that Body through the fire of the Anger of God without feeling of it and as the fire cannot lay hold on Christ in the Number Three so not of us neither for the fire receiveth the meeknesse or allay from Gods meeknesse and ours and becometh in us changed into a rising up of the desire of Love so that our fire and burning in us is a meer Love-desire for it cometh to be a brightnesse of the Majesty and thus wee are in God and the Children of God Halelujah Halelujah Halelujah Concerning the Baptisme 33. And after such a manner is it with the u Poedobaptisme Baptisme of Infants Baptisme of Children the soule consisting in two things viz. in Fire Water for the bloud hath two formes viz. sulphur and water sulphur giveth Tincture and life for it giveth light which is the burning out from the sulphur and that is life The Phur is fire and the sul is Light and out of the Light goeth the Meeknesse which draweth the phur to it againe and quencheth its fiercenesse therewith and that attracting maketh the meekenesse substantiall which is water and Mercury maketh therein the Great Life viz. a life in the water and the Heavenly Luna breedeth it that it turneth to a liquor and to bloud wherein is the Centre of Nature with seaven formes 34. Now Observe When the Seede to the childe is sowne then the Tincture of the Fire viz. the Mans Tincture is sowne into the Tincture of Venus out of which proceedeth a Twofold Life viz. a fire-life of the soule and in Venus a water-life of the Spirit or a Water-Spirit-Life which spring up together and become a Man And thus now both Tinctures in Adam are corrupted 35. The Tincture of the soule was captivated by the Eternall Anger of God wherein the Devill sate and the Tincture of the Spirit was captivated by the Spiritus x Macrocosmi Majoris Mundi the Spirit of the Great World the Spirit of this world and they had both remained captivated by the Devill if the Verbum Domini the Word of the Lord which at length became flesh had not interposed in the midst as a Mediator 36. Therefore hath God through Christ instituted two Testaments One Testament for little Children in the Holy Ghost who performeth the Office who chiefly manageth the office in the Baptisme and maketh in the water of the soule a water of life in his vertue and one other Testament for poore sinners that are more in yeares to understand it in the Word of Life as in flesh and bloud where the Word viz. the Heart of God chiefly manageth the Office and feedeth with his body and giveth his bloud for drinke which Testament with flesh and bloud belongeth to the Tincture of the fire-life to the soule and the Testament of water belongeth to the Spirit-Life viz. to the other Tincture and yet is but one Man But before the Birth of Christ the Devill used great treachery and wrought much mischiefe with Man in that he spiritually possessed them as may be read concerning the Idoll Oracles and heere in the Baptisme his trade and handicraft was laid aside for Christ erected for the Children a Laver of Regeneration in the Holy Ghost for a Childe hath not Faith as yet also there are very few that learne or are taught what Faith is that there might be one Testament that might preserve poore ignorant Man 37. Not that the Holy Ghost alone baptiseth indeed he chiefly manageth the Office and taketh the vertue of the Number Three wherewith he Baptizeth and so when the Baptizer saith I baptize thee in the Name of the Father and of the Sonne and of the Holy Ghost then the Holy Ghost taketh hold in the Number Three and Baptizeth in the Water of the soule in the Water of Life which is in the Bloud of the Tincture which containeth the Spirit Life viz. the second Centre of Nature and so the spirit of the soule receiveth the vertue y Of the Office and Office of the Holy Ghost and heere lyeth the Mysterium Magnum the Great Mysterie 38. Deare Brethren in Babell doe not so dance about
the Cup or l The Chalice or Cup wherein they carry the Oast Chalice No but when the soule converteth and bringeth the body under subjection and giveth it selfe up wholly in obedience unto God and into his will and desireth to goe in at Christs Entrance to the Father then it goeth out from the life of this world and goeth with Christ into the Father who giveth it Christs flesh and bloud for it eateth of the Word of the Lord at Gods Table and getteth Christs flesh for its body and Christs blood for its Refreshment and habitation for the soule dwelleth in the Heart and burneth out of the Heart bloud as a kindled light and hath its principall Dominion in the Head in the Braines and there it hath m The five senses five open Gates in which it governeth with the spirit of its life 13. And therefore if the Tincture in the soule in the Heart bloud be entered into Christs will then that Will governeth the spirit of the soule in the Head and though it have many obstacles and hindrances from the Earthly beastiall spirit as also from the Devill who infecteth the Earthly spirit so often as the soule is secure or carelesse and bringeth it into fleshly lust yet neverthelesse when the soule doth but reject the Earthly beastiall thoughts and influences or instigations then it remaineth in Christ still for the body of Christ which the soule hath is too hard a bit for the Devill to overcome and yet a harder bit it is for the soule to turne away from the spirit of this world and enter into the Obedience of God 14. Deare Brethren it is not a handfull of Historicall Faith that will doe it for men to set the Merits of Christ aloft it must be sincere and Earnest you must earnestly enter through Death and Hell of the Devills into the Merits of Christ you must overcome the spirit of this world your will must presse it selfe with all its reason and thoughts into the will of God and then you will well see how little the Historicall knowledge can doe 15. If you will not drive the Devill out of your Heart then he will not let you enter into Gods will if you will keepe the iniquity of falshood in your heart and so fight with the merits and satisfaction of Christ against him then you will be hindered for the Devill opposeth it strongly he striveth against the soule as long as he can he letteth not the soule goe before it heape all Earthlinesse upon his neck and depart from it when the soule doth so then it departeth out of his Countrey and then he is overcome but O how doth he continually lay that as a Net before it and goeth alwayes about like a Fowler and if he can possibly he will cast the Earthly Garment on to it againe 16. O how hard a Combate must the poore soule hold out against the Devill but therein the sufferings merit satisfaction and death of Christ is availeable when the Devill hath ensnared the poore soule againe and will not let it goe but goeth downe with it into the Abysse into despaire there the soule must take with it the sufferings and death of Christ and walke with the Devill through Hell into the Death of Christ and out of Christs death spring up with Christ into God againe and then it is the Lilly which the Devill doth not like to smell upon 17. But for you to depend wholly on the History and so to apply the merit suffering and death of Christ and will still keepe the Devill lodging in your soule that is a reproach to Christ What doth it availe you to pray that God would forgive you for Christs sake when you forgive not all others your heart sticketh full of revenge and robbery 18. You goe to Church into the Congregation of Christ and you bring a false hypocrite lyer covetous angry adulterous proud person and soule in with you and the same you bring out with you againe what benefit have you thereby You goe into the Congregation to the Supper of Christ and desire Christs flesh and bloud and yet keepe the black Devill in you for a Guest what meane you you receive nothing but the severe Anger of God how will you feed upon Christs flesh and bloud if your soule be not inclined with all earnestnesse and sincerity into God doe you suppose that Christs body and bloud dwelleth so in the Earthly Element that you can chew it with your Teeth No friend it is a more pure and subtile thing the soule must apprehend it the mouth of the soule must receive it but how shall it receive Christ if the Devill be still lodging in the soule the soule must be in the will of God if it will feede upon God indeed it can continually eate of Christs flesh if it live in the flesh of Christ for every Spirit n Or is fed by its owne substance which is its flesh and body eateth of its own body 19. This Testament is ordained to that End that in the Congregation wee should there eate the flesh of Christ and drinke his bloud that wee should thereby commemorate his Death and teach the same to our children and tell them what Christ hath done for us that wee might be preserved in one minde and will and that wee should be one body in Christ and walke together in one Love and therefore wee should eate of one and the same Bread and drinke of one and the same Cup and acknowledge that Christ hath begotten us againe to one Body in himselfe and that he hath through his death brought us againe through Hell and the fire of Gods wrath into his Father in himselfe that wee might wholly put our wills into his will and love one another and make one another rejoyce in him and sing speak of and declare his marvellous Deeds and Benefits and thereby renounce the old Devill who hath held us captive and tread him under foote in our Minde 20. This is the right Catholike way of true Faith he that teacheth and liveth otherwise is not appointed for a Shepheard by Christ but is a Shepheard sprung up of himselfe from his owne Art and Reason which in the Kingdome of Christ according to the Outward Man should be continually dead that Christ in us may live None is a true Shepheard over Christs sheepe unlesse he have the Spirit of Christ if he have not that then he hath not the true o The true Jus. Divinum Apostolicall power and authority of Excommunication he must in Christs Spirit have the Key to Heaven and to Hell else he is but a vizard and Image without Life How can such a one who is captivated by the Devill judge in the Congregation of Christ can the word and Commandement of such a one be the Word of God whereas he speaketh but from a false Spirit 21. O yee false Bishops come from the Universities how hath the Devill of
the Sunne then he in the Centre of Nature without ceasing slippeth into the fire-flash of the soule where the fire and heate existeth and alwaies bringeth in with him the other three poysonous formes in the Originall he bringeth the soule out aloft over the Crosse above the Meeknesse of the Majesty in the wrathfull fire-flash so that it groweth proud lascivious and fierce he maketh it to contemne meeknesse and humility and so it flieth forth in its own wit in the fiercenesse of the flash above God and the Kingdome of Heaven and scorneth all that belongeth to God and to Eternall Life 39. And all this deare Brethren in Babell proceedeth from hence that you are voyd of the Divine wit and understanding so that you flie above the wheele of Nature in your owne witt you should stay in the Crosse in humility and your soule should be inverted and inclined in to the meeke Majesty of God but now you flie upon the wheele of the fire in your pride aloft over the Deity and this the Devill doth to you in suttle craftinesse that he may thus leade you that thereby the Kingdome of God might not be knowne you seeke the Kingdome of God in Art but Art hath the six formes of the wheele of Nature the Deity hath another Centre in the Crosse for the Divine Spirit seperateth it selfe from the fire and yet is not quite asunder from it but it maketh another Principle which consisteth in meeknesse in meere Love and Joy the formes of Nature are therein a meere Power of Love for it is an c Or fullfilling accomplishment of the Eternall Will out of which Nature existeth and the wrathfull kingdome is an accomplishment of the Eternall hunger and thirst which cannot be otherwise in Eternity for the d Beeing of Beeings Substance of Substances Essence of all Essences is thus 40. For it is sufficiently knowne to us seeing God is meerly Good that he created nothing Evill for that which was not from Eternity was not in the Creation 41. God created no Hell nor no Devills but Angells onely Lucifer hath turned himselfe away from the Meeknesse and is flien out above the Crosse of the Number Three and hath himselfe awakened the fire of Anger in the flash which had from Eternity remained hidden in secret which is now his Hell and Habitation he can now be no otherwise then Covetous Envious Anxious and Wrathfull there is no other e Quality or living faculty property or source in him for his own Mother out of which he was brought forth and created holdeth him now so that he is a Devill with all his Legions 42. Therefore deare Children since wee know that wee are thus environed with Hell and the Devills in the Anger of God it is very necessary for us to flie into Humility and therefore Christ teacheth us so very earnestly to study Meeknesse Love and Mercy that wee should Love one another and should not so eagerly endeavour after the Spirit of this world for the Devill slippeth into it and seduceth us wee should watchfully take heed of Pride for the Devill flieth into it and of Anger for that is the Devills sword wherewith he committeth all Murthers 43. O how lamentable a thing it is that the poore soule is thus blinded that it knoweth not the heavy shackles and bands wherein it lieth captive The fire of Hell riseth up to its very lips the whole world is full of snares which the Devill hath layd to catch the poore soule if the Eyes of the outward Man should be opened he would be terribly affrighted All whatsoever Man doth but touch or looke upon there is a Net and snare of the Devill in it And if the Verbum Domini the Word of the Lord which is f Incarnate become Man were not in the Middle so that the hidden Eternall substantiality of the Word is a Body there would none be saved the Devill would catch and devoure all soules 44. Therefore deare Children Christ hath well told us That the Kingdome of God in us is small as a Graine of Mustard seede but he that endeavoureth seriously and striveth after it to him it groweth great as a Tree and the Devill must needs let it alone and though he often breake off a Twigge yet the stock standeth still 45. Christ warned the Rich yong Man To beware of Covetousnesse and told him that a Camell would easier goe through the Eye of a Needle then a rich Man enter into the Kingdome of Heaven and the Cause of all this is that the soule entereth into Lust and into the Dominion of this world for if the soule wholly give up it selfe into the lust pleasure and Dominion of this world then the Devill doth not * Or Tempt Sift it so strongly but carrieth it in his g Or Bride-Chariot Triumphant Chariot from one abomination and wickednesse to another his Chariot is Venus viz. the Love of the flesh wherein the soule continually endeavoureth after Temporary Power Authority and Honour after Riches Beauty and the desires of the flesh after Beastiall inordinate Copulation though indeed the soule doth not so eagarly desire it unlesse it be totally infected but it is onely from hence that the soule in Adam hath lusted after it and is captivated therewith and the Devill continually maketh it stirring he continually tickleth the soule therewith that it might confidently and freely eate of the forbidden fruit 46. Wee finde that the Humane Life is Threefold with Three Spirits together in one as if it were but one Spirit and it is indeed but one Life but it hath Three Dominions each of which hath its own Mother which affordeth or generateth it the Centre of Nature with its formes or properties is the Eternall Life for it is the fire-life and the spirit which is generated and goeth forth out of the Centre of Nature which dwelleth in the Tincture is the Eternall h Soule-Life life of the soule and the Aire spirit with the qualities or properties of the Dominion of the Starres is the beginning ending and Transitory Life which is the Beastiall Life the Animall Life which wee have common with Beasts 47. Now the soule is generated only out of the first two and the Third is breathed into it not that it should enter into it and give up it selfe thereto as Adam hath done but that the soule should mightily rule over it and therein open the Great Wonders of God which from Eternity were beheld in the Wisdome of God for the Third Dominion is generated and Created out of the first and the second Dominion should continue in its own place in the Noble Tincture in Paradise and should open the great Wonders in the Third and therefore Man was made Lord over all things he had the Tincture or life of the Earth in his owne hand or power and Gold and Silver were as easie for him to finde as any other visible thing The Tincture of the
and pliable humble that when it hath kindled the soule with its selfe it selfe is subject to the soule but no soule will enjoy that but those that are humbled in the Love of God and constantly goe forth from their desires that the Spirit of God may live in them and that they may have an eye unto him the soule is permitted to be Zealous but it doth better to live in Meeknesse in which it entereth into the Majesty of God and is a totally beloved childe what doth it availe mee that I powre out fire upon my brother and so burne my selfe therein It is more blessed to continue under the Crosse in Patience and in Meeknesse then to bring fire from Heaven 37. Christ is come to seeke and to save that which was Lost not to awaken his Anger against us but that he might help us out of the Jawes of the Devill and hath Regenerated us in himselfe to be a Living Creature in God and hath brought us quite through the fire of his Fathers Anger He hath broken the Bands that wee might follow him in Love and Meeknesse as children should follow their Parents therefore he Teacheth us faithfully what wee should doe and how wee should Pray Of the Lords Prayer 38. The Prayer which he hath Taught us is an Instruction and Teaching of all whatsoever wee should doe and leave undone and what wee should aske and Expect from God and is alwayes rightly to be understood according to the Three Principles which wee will heere make a short z Manuduction Introduction to though it cannot be a Circumscribed or limitted in its Interpretation confined or concluded for the Spirit in the Prayer comprehendeth in it the whole Eternity also Nature and Every Thing so that No Tongue can sufficiently Expound it The more it is Considered the more is found in it Yet wee will venture upon it and give the Reader an b Manuduction Introduction not to tie or limit the Spirit for it riseth up in Every ones soule as vertue and power is given from the Wonders of God And so it is also with the Gospel that is not tied to any Exposition The more any search into it the more they finde therein For the Spirit of God it selfe teacheth us to Pray aright and also presenteth us to God For wee know not what wee should say out whole businesse of Praying and Conversion consisteth onely in the Will and Purpose that wee give our selves up into God God the Holy Ghost himselfe maketh the springing and growing up through himselfe in God he driveth forth the blossome of the New body of the soule out from the Divine Centre forth through the soule so that the fruit of Eternall Life springeth forth out of the Soules body with many Branches and faire fruit and standeth as a Glorious Tree in the Kingdome of God so that when wee pray our soule eateth of many heavenly fruits which are all growne out of the Body of the soule as out of a heavenly soyle or ground and the soule eateth of them againe in Prayer and they are its food on the Table of God Thus it eateth ex verbo Domini of the Word of the Lord concerning which Christ saith Man liveth not by Bread onely but by every word which proceedeth out of the Mouth of God 39. c The Pater Noster Our Father The Lords Prayer affordeth a very high and excellent understanding in the Language of Nature for it expresseth the Eternall Birth also all the Three Principles also the Lamentable Fall of Man and sheweth him the Regeneration in Christ it sheweth him what he should doe and how he should behave himselfe that he may come againe into the Divine union and sheweth him how kindly the Spirit of God meeteth him 40. But because it is hard to be understood we will set downe a briefe Summary Contents and d Vnderstanding and meaning Exposition and commit the further Work of the highest Tongue to the Spirit of God in every soule and may well be handled at large in a e It may be his Treatise called The holy Weekes or the Prayer Book which was not finished Treatise by it selfe if the Lord give us leave Heere followeth a Summary Exposition of the LORDS Prayer how it is to be understood in the Language of Nature from syllable to syllable as it is Expressed in the words of the f German Language High Dutch Tongue which was the Authours Native Language but because the Language of Nature is not yet cleerly understood by mee therefore I cannot transferre it to the English Tongue but must set it downe in the syllables of the High Dutch words and Interline the English under it Whosoever desireth to see more concerning the Language of Nature let him reade in the fift Chapter of this Booke verse the 85. upon the word Schuff and g In the Aurora in the Epistles in the Mysterium Magnum c. elsewhere in his other Writings The Entrance Vnser vatter im Himmel Our Father which art in Heaven 41. When wee say V nser vatter im Himmell then the soule raiseth up it selfe in all the Three Principles and giveth it selfe up into that out of which it is created which wee understand in the Language of Nature very exactly and accurately For vn is Gods Eternall Will to Nature ser comprehendeth in it the first foure formes of Nature wherein the first Principle Consists 42. Vatter giveth the two distinctions of the two Principles for va is the Matrix upon the Crosse tter is Mercury in the Centre of Nature and they are the two Mothers in the Eternall Will out of which all things are come to be the one severeth it selfe into Fire and the other into the Light of Meeknesse and into water for va is the Mother of the Lights which affordeth Substantiality and tter is the Mother of the fires Tincture which affordeth the great and strong Life and Vatter is both of them 43. When wee say im wee understand the innermost viz. the Heart from which the Spirit goeth forth for the syllable im goeth forth from the Heart and soundeth through the Lips and the Lips keepe the Heart in the innermost unawakened 44. When wee say Him wee understand the Creation of the soule The syllable mel is the Angelicall soule it selfe which the Heart on the Crosse in the Centre between the two Mothers hath comprehended and with the word Him framed it into a creature viz. into mel for Him is the habitation of mel therefore the soule is created in Heaven that is in the loving Matrix or Mother The First Petition Dein Nahme werde geheiliget Thy Name be h Or sanctified Hallowed 45. When wee say Dein wee understand how the poore soule swimmeth in the water of this world and how it casteth it selfe with its will into the Principle of God it goeth with the syllable Dein into the voyce of God 46. In the syllable Nah
Our Will must be put or grifted into the Tree and that is m The Ground of true Prayer Prayer 97. When wee Pray then the will goeth into the Tree and attracteth the sap of the Tree into the hungry thirsty and dry soule and then there groweth out of that sap a Body and then saith the soule with great joy men that is it is mine that is to say yes it is done take what thy n The Desire of the Will is Faith will desireth this is Faith and not the knowledge or the History which Babell makes a stirre about for Prayer hath two things in it one is the Earnest Will which presseth forth out of the miserable smoaky house of the Heart out of the soule in great humility and giveth it selfe up into the Heart of God which became Man as into the Tree of Life 98. And that is called o Glauben Glau x Beleefe or Faith belee and then the Will eateth of the Divine power and that is the other and is called o Glauben ben x Beleefe or Faith fe for the Spirit of the soule apprehendeth it and holdeth it with the Tongue to the Teeth Understand it according to the Language of Nature and let the Holy Ghost go forth out of the vertue power which the will introduceth into the soule out of the vertue power which the soule hath apprehended even as it mightily goeth forth out of the heart through the apprehended vertue power through the Teeth for in the vertue and power of God nothing consumeth the more the will apprehendeth and the soule Eateth the more is the vertue and power and the mightier and more joyfull is the Body of God that is the Body of Christ not that it is greater at one time then at another no for it is alwayes greater then all onely the vertue and power in the Great Wonders of Joy clime up out of Eternity into Eternity or from Eternity to Eternity 99. Understand us accurately according to its precious Depth thus When wee pray wee doe not onely speake before God indeed the Will boweth it selfe before God but it entereth into God and there is filled with the power and vertue of God and bringeth that into the soule the soule eateth at the Table of God and that is it of which Christ said Man liveth by Every word of God 100. The Lords Prayer is Gods Word and hath seaven Petitions and an p Introduction or Preamble Entrance and Amen or Conclusion which together is Nine in Number and the Tenth is God himselfe with the Entrance of the Lords Prayer the will of the soule entreth into the Father and with the seaven Petitions it receiveth whatsoever is the Fathers for thereby it becometh an Angell againe for in the seaven Petitions it attaineth the heavenly and Divine Centre of Nature and in the Amen it compriseth all together and dwelleth therein for it is the body of the soule it is the flesh of Christ the body of God that is the Ninth Number in Ternario Sancto heerein is the Tincture heavenly and Divine and the Tenth Number holdeth the Crosse into which no creature can goe the will of the soule onely goeth thereinto the will of the soule is as subtile as the Spirit of God and Gods Spirit rideth also in the will of the soule it is his Chariot which he loveth to have 101. Understand us thus the meere Deity is Spirit and as thin as a will but it is q Incarnate become Man and the thin Spirit of God dwelleth in the Humanity so that our soules may well come to God and so when the soule thus eateth of the body of God then it getteth also the body of God on to it and is the childe of God God in Christ is the Tree and our soules in its holy Body are the boughs and branches thereof 102. Let this be revealed to you O worthy r Or Christendome Christianity from the East to the West from the rising to the setting the time is neere wherein the Bridegroom will fetch home his Bride be not blinde but see buy you Oyle O you foolish Virgins goe forth from the whoredome of Covetousnesse and of Pride or else you will not tast of this Å¿ Wedding Supper Supper whosoever shall not have the body of God on the soule shall not be Guests neither can they enter into the Kingdome of God 103. And so now when wee speake of the t Or close Conclusion of the Lords Prayer wee finde that u God Hee is the Tenth Number for it is said Dein ist das Reich und die krafft und die Herrligkeit in Ewigkeit Thine is the kingdom and the x Or vertue power and the glory in Eternity That is God himselfe in his Number Three or Trinity for understand it Right thus The kingdome is the Fathers he is it All and the vertue or power is the Sonnes who is also All in the kingdome and the Holy Ghost is the Glory for he possesseth All in the kingdome and is the Life in the kingdome 104. And this Trinity is of the Eternall Liberty and remaineth Eternally to be the Liberty There is One God one Will one Spirit one Lord which together is called Wonder Counsell Power and is become Man who is called Prince of Peace Saviour and Conquerour and it is done to the End that his Dominion may be great and that Peace may have no End saith Isaiah the Prophet of God The Seaventeenth Chapter Concerning Gods Blessing in this World A very good and necessary a Or discovery Revelation for those that are weake in Faith 1. DEare Children if wee be converted from our Reason and b Or submit give up our selves into the will of God that he may doe with us and make us what he will then when wee put our trust in him wee goe in to our true Father and are his children 2. And now as a father careth for his children so also God our Father doth for us as Christ hath faithfully taught us saying First endeavour after the kingdome of God and the righteousnesse thereof and then all other things shall be c Or added to you afforded you Also Behold the Fowles of Heaven they sow not neither doe they spinne neither doe they gather into the Barne yet your heavenly father feedeth them and are yee not more worth then these O yee of little Faith 3. The soule knoweth that this Garment of Earthly flesh and bloud is a strange Garment wherein it is heartily and deeply ashamed before the Majesty of God and * Note therefore it doth so much doubt of Gods Grace when it prayeth it alwayes thinketh its sins are so many that it cannot reach into the Majesty of God 4. And such paine the Devill putteth it to who alwayes openeth his smoaky Pit with the Anger and draweth the smoake into the will of the soule that it keepeth
I have my God in my Chist I will cover and leave my children great treasure behinde mee that they also may sit in my place of honour and dignity that is the best way and thereby he spoyleth many a good heart and maketh it take base and wicked courses and to think that to be the onely way to get happinesse and so if they have riches honour and power then they have goods indeed but if any consider it it is no better with these then others and besides the poore soule is lost thereby 20. For the Dainties of the Rich relish not so well with them as a Bit of Bread doth to the Hungry there is every where care sorrow vexation feare sicknesse and at last Death All in this world is but meere foppery The p Potentates Rulers and Magistrates Mighty sit in the Dominion of the Spirit of this world and they that feare God sit in the Dominion of the Divine Power and Wisdome The Dominion of this world taketh its End with the Dying of the Body and the Dominion in the Spirit of God continueth standing Eternally 21. It is a very lamentable thing that Man runneth so eagerly after that which would runne after Man if he were righteous and honest he runneth after cares and sorrowes and they runne after him he is as if he were continually Mad he maketh disquiet to himselfe if he would be contented he should have rest and quiet enough Hee putteth an q Or Canker eating Worme into his heart that plagueth and tormenteth him and causeth an Evill Conscience that gnaweth him and he is a meere foole with all this for he leaveth his goods to others and taketh the gnawing Worme in the Evill Conscience with him from this world and that which plagueth him Eternally that he holdeth for his Treasure There cannot be a greater folly found under the Sunne then that Man who is the Noblest and Rationallest Creature in this world should in Covetousnesse be the Greatest foole of all to hunt and presse so eagerly after that which he hath no need of for every one hath his sufficient portion given him from the Spirit of thâ—s world if he would but be contented therewith 22. Thus one Man is a Devill to another and tormenteth one another and all the businesse is but about a hand full of Earth or for a Stone of which the Earth hath enough And must not that needs be a Wonder indeed Doth not the fierce hellish Spirit accomplish it Wonders according to its wish in Man As the Booke of the Revelation witnesseth where one Seale of Anger hath been opened after another and men are become the servants and Ministers of wrath they have willfully entered upon it with their Bloud and r Or Estate Goods and thought they did God good service in it 23. O Blind Man how art thou captivated in the Anger what dost thou or where art thou why dost thou suffer the Devill to be-foole thee Heaven and Earth is wholly thine God will give it thee all Hee hath given thee all thou hast a Naturall Right and propriety in it the Sunne and the Starres are thine thou art Lord of all let now thy foolish will goe why dost thou give thy selfe up into Covetousnesse and haughtinesse Doth not the kingdome of God Consist in Love and Humility 24. Or doest thou suppose it is so good to dwell in the wrath Behold when the light of thy Eyes doth cease then thou goest into Darknesse and takest thy folly to which thou hast heere addicted thy selfe along with thee Is then the Darknesse better then the Eternall Light Ask the Night whether it be better then the Day or doest thou suppose that wee are mad that wee thus speak wee speake what wee see and testifie what wee know and thou art blinde 25. Thus art thou blinded by the Babylonish Whore which the Covetous-Devill brought forth when Men were secure and carelesse when they loathed the Word and Spirit of God as the Revelation of John testifieth saying I will come and take away thy Candlestick from thee And Paul saith God shall suffer powerfull Errours to fall among them that they shall beleeve the Spirit of Lying which speaketh Lyes in Hypocrisie and deceit So that they will stick Å¿ Cleave or hang to Devills close to the Devills But in the Last Time saith the Prophet David shall the word of the Lord spring up like grasse upon the Earth open the Gates in the World wide and set open the Doores that the Lord may enter in Who is the Lord hee is the Champion in the battell all swords and speares shall be turned into plowshares and sickles saith the Prophet of God and it shall be done whosoever shall call on the Name of the Lord shall be saved 26. Therefore it is Good to trust in God and though the Earthly Body should alwayes lye in Dung it is but for a little while and none know what houre his Time in this world is out and then followeth the Judgement according to his life Therefore desist from Covetousnesse it is the Eternall Roote of all Evill and of all Folly A Covetous Man is the Greatest Foole on Earth for he devoureth himselfe and causeth disquietnesse to himselfe and so bringeth Evill upon himselfe by it Hee knoweth not what Man it will be who shall possesse his Covetousnesse and many times it is shamefully consumed in Whoring That wherewith one hath destroyed his soule with the same another is frolick in another foolery for it must all come to its Effect But hee that trusteth in God hath continually enough whatsoever he hath he is contented with it and so he is much richer then the foolish covetous person who oppresseth the miserable for Money which cannot prolong his life from Death nor preserve him from Hell 27. The Honest and vertuous gathereth treasure in Heaven he getteth a New Body wherein there is neither hunger nor thirst nor frost nor heate and he hath rest in his Conscience and will Eternally rejoyce in his Treasure And the Covetous Foole gathereth an Earthly Treasure which he must leave to others and an Evill Conscience and a Treasure in the Abysse which will gnaw and eate him Eternally 28. Gods Blessing never leaveth any that sincerely trust in God and letteth that goe which will not stay God hath Wonderfull wayes wherewith he feedeth and nourisheth his children as Daniel in the Lyons Den and Elijah under the Juniper-Tree and the Widdow of Sarepta in the Famine Hee that trusteth in God hath built sure in Heaven and on Earth The Eighteenth Chapter Of Death and of Dying How Man is when he Dyeth and how it is with him in Death A Great Gate of Wonders 1. I Know that Reason will say thou hast never a Or undergone it tryed it and thou art yet in this world in the outward Life how then canst thou know this Indeed Deare Reason according to my outward Man I must say so too
A discourse according to the Language of Nature upon the word Schuffe which signifieth Created Verse 88 Chap. 5. Further of the Language of Nature Verse 93 Chap. 5. As the Mouth formeth the word Schuffe according to the Language of Nature so was the Creation formed Verse 101 Chap. 8. Of the word Ternarium Sanctum in the Language of Nature Verse 3 Chap. 9. How God separated the water the earth The word Méér or Sea in the Language of Nature is a scorne to Devills Verse 57 Chap. 9. Out of what the Seavenly Two Languages proceed which signifie Babell Verse 77 Chap. 16. Of the most excellent understanding which the Lords Prayer hath in the Language of Nature Verse 39 Chap. 16. An Exposition of the word Glauben or Beleeving in the Language of Nature in the Power of God there is no Consumingnesse Verse 98 Lazarus Chap. 16. Of Christs Prayer when he raised Lazarus Verse 12 Chap. 16. How Lazarus was raised and how wee shall heare the voyce at the Last Judgement Day All soules are as it were one soule Verse 13 Learned Learning Chap. 1. The Learned have onely the History of the Saints Verse 42 Chap. 3. Why the Learned contemne simple lowlinesse Verse 51 Chap. 3. Why the Learned in Reason contemne the Commandements of God and have gainesayed them Verse 52 Chap. 3. How Lay men or the Vulgar dance after the Pipe of the Learned Verse 84 Chap. 5. Of those who boast themselves to be Masters and Learned Verse 75 Chap. 13. How the Conceits that are built upon the Doctrine of the Learned are deceitfull Verse 56 Chap. 16. The Doctor is admonished to seeke what the true Doctorship in the Holy-Ghost is Outward Learning is but a shaddow Verse 63 Letters Chap. 9. Of the Foure and twenty Letters their twofold property Evill and Good Verse 76 Liberty Chap. 2. How both the Liberty and the fierce strength are in the Fire Verse 24 Chap. 2. The Liberty without and beyond Nature is God the Father Also how God is Allmighty Verse 26 Chap. 9. What the Liberty without Nature is also how the Centre of the Third Principle hath generated it selfe Verse 82 Life Chap. 1. Life is a Burning Fire that goeth out if it have no fewell Verse 3 Chap. 1. The Divine Life of the soule needeth food Verse 5 Chap. 1. Every Life desireth its Mother for food Verse 6 Chap. 1. Wherein the Transitory Life consisteth The soules Life Eternall Verse 7 Chap. 1. Whence the Life of the soule proceedeth Verse 8 Chap. 1. The Threefold Life is not divided How God the Father is all Verse 9 Chap. 1. A Consideration whence Life and death cometh offered to the Minde Verse 36 Chap. 2. Of the breaking and raising up of Life Verse 16 Chap. 5. How the Blossom of Life springeth up in the Tincture also how Every Life eateth of its owne Mother Verse 22 Chap. 5. How the fierce might manageth its order after an Heavenly manner Wee have Life and Death before us Verse 63 Chap. 5. After this Life there is no alteration till the End of this worlds Time Verse 129 Chap. 5. That which proceedeth out of the Centre of the Eternall Life continueth also how all words and works continue Verse 132 Chap. 6. Of a twofold property in the Eternall Life Joy and Paine Verse 65 Chap. 6. How all ruleth in and over our Earthly Life Verse 72 Chap. 8. Of the Temporary Spirits Life and of the Eternall Spiâ—its Life and government in this world Verse 1 Chap. 8. Of the Fire of the Life of Eternity Of the Eternall Earth or Substantiality 2 Chap. 8. Of our ability to goe out of this dangerous Life into the Eternall Life Verse 16 Chap. 8. Of our Longing after an Incorruptible Life Verse 29 Chap. 8. Every Life desireth its Mother or the best that is in its own Centre Verse 30 Chap. 8. What is the right Life in every Life how Nature reacheth after the Liberty Verse 31 Chap. 8. The Deepe of the world hath such a Life as the other Creatures have Verse 40 Chap. 8. How the Light or Elementary Life in Beasts is simple Verse 50 Chap. 8. How the Elementary Life in Man is twofold Verse 51 Chap. 8. How there is another Tincture or Life in the life of this world Verse 53 Chap. 8. What the outward Life desireth Verse 54 Chap. 8. Of the second Motion or Life in Man Verse 58 Chap. 9. Whence every Government in every Life in this world proceedeth Verse 107 Chap. 13. Of a Twofold Life that a childe getteth in the Conception viz. the two Tinctures corrupted in Adam Verse 34 Chap. 14. What wee must doe if wee desire to serve God The Limit of our Life is set in the Mothers womb Verse 6 Chap. 14. A short Exposition of the Threefold Life in Man Verse 46 Chap. 14. How the Three Lives in Adam were pleasing to God Verse 47 Chap. 14. How the Third Life through the suttlety of the Devill did get the predominancy Verse 48 Chap. 14. After this Life time there is no Remedy If wee make our selves either an Angell or a Devill that wee are and remaine so Verse 72 Chap. 15. They that will sinde their owne Life and their children in Heaven must loose them in this world Verse 24 Chap. 17. How the outward Life consisteth of Three Parts Verse 13 Chap. 18. How Enoch Eliah and Moses are entered into the Paradisicall Life Verse 5 Chap. 18. How Saturne leaveth the Life Verse 12 Chap. 18. The danger in the outward Life The seede is hatched and brought forth out of Three Mothers Verse 14 Light Chap. 1. How the Light and life of God cometh into the soule Verse 15 Chap. 2. How the fift Forme is the true Originall of Life How the Light shineth in the Darknesse and yet the Darknesse remaineth Verse 74 Chap. 2. How the Light standeth opposite to the Darknesse but the Light is chiefe Verse 89 Chap. 4. The Longing of God hath Created all things to the Light and not to the Darknesse Verse 26 Chap. 4. The Light consisteth in Meeknesse and dwelleth in the Liberty Verse 63 Chap. 7. How the Light is the Love and how the Fire is a cause of the Light Verse 63 Chap. 8. Of the Light of the Majesty and of the Light of the Life of the Creatures Verse 5 Chap. 9. Wee should not bury our received Talent in the Earth but set our Light upon a Tables Verse 3 Chap. 9. Of the Creation of the Light Verse 51 Chap. 14. Whence the outward Light or Wisdome ariseth Verse 37 Limitt Chap. 2. The Limitt of the Eternall Death Verse 29 Lilly Chap. 14. What Lilly it is the Devill is not willing to smell of Verse 16 Love Chap. 2. How Love is the Death of the fierce wrath Verse 86 Chap. 2. The fountaine of Love is the overcoming of the fierce might Verse 92 Chap. 3. Of the Birth of the kinde Love and of the sixt Forme
16. An Exposition of the Beginning of the fourth Petition of the Lords Prayer Verse 60.61.62 Chap. 16. An Exposition of the latter part of the fourth Petition of the Lords Prayer also what lyeth hidden in the word Tetragrammaton and Adonai Verse 64.65.66 Chap. 16. An Exposition of the fift Petition of the Lords Prayer Verse 67.68.69.70.71.72.73.74.75 Chap. 16. An Exposition of the sixt Petition of the Lords Prayer Verse 76.77.78.79.80 Chap. 16. The Beginning of the seaventh Petition of the Lords Prayer Verse 81.82.83 Chap. 16. An Exposition concerning the soule also of the seaventh Petition of the Lords Prayer Verse 89 Philosophers Chap. 2. An admonition to the Philosophers Verse 91 Chap. 5. The Authour tells the Philosophers of the Creating the world in six dayes Verse 46 Physicians .. Chap. 2. Physicians now understand not the Centre of Sulphur Mercury and Sal nor the Divines the Spirit of the holy Scriptures Verse 17 Planet Planetts Chap. 9. Of the property of the Planet Saturne Verse 63 Chap. 9. What the Desire of the Planet Saturne is Verse 65 Chap. 9. A description of the Planet Jupiter Verse 66 Chap. 9. How the Planet Saturne and the Moone stand opposite one to another Verse 84 Chap. 9. Of the Operation of the Planet Jupiter Verse 85 Chap. 9. Of the Operation of the Planet Mercury where Life taketh beginning also of Mars Verse 86 Chap. 9. The description of the Planet Venus who hath a peculiar Lustre of its owne Verse 87 Chap. 9. The Planet Mars standeth above the Sun he is Poyson and Anger and betokeneth the fiercenesse of the Fire Verse 97 Chap. 9. The Planet Jupiter standeth above Mars and maketh the Braine Verse 98 Chap. 9. The Planet Saturne standeth above Jupiter and maketh the Brainpan Verse 99 Chap. 9. The Planet Venus standeth under the Sunne also what Venus maketh and causeth Verse 100 Chap. 9. The Planet Mercury standeth under Venus also what he causeth Verse 101 Chap. 9. The Moone standeth under the Planet Mercury the operation and feare of the Moone The Moone flattereth with the Centre of the Earth and Centre of the Sunne Verse 102 Chap. 9. How the Planets are to be transposed the Moone and Saturne make the body Verse 64 Chap. 9. Of the Operation of the Three Planetts above the Sunne and the three under the Sunne which is in the midst Verse 96 Chap. 9. The Dominion of all Creatures is like the Dominion of the Planetts Verse 103 Chap. 9. As the Planetts draw vertue from the Sunne so doth the life from the Heart Verse 104 Chap. 9. Of the Rule of the Three Planetts above the Sunne and of the Three beneath the Sunne Verse 108 Chap. 10. Outward Reason cannot understand the Course of the Planetts Verse 24 Chap. 11. How the mixture is made also of the working of the Planetts with the seede Chap. 18. Wherein the outward Life consisteth also of the Spirit of the Planetts Verse 11 Pope Popery Chap. 16. Admonition to the Roman Pope and Emperour Verse 25 Chap. 12. Whence Popery is growne The Anti-christian Priest-Devill hath led the People astray Verse 20 Portion Chap. 17. Man runneth after that which would run after him if he were vertuous and honest Every one hath his sufficient Portion Verse 21 Power Chap. 11. He that hath Power in God is no Simon Magus Verse 74 Chap. 16. How the Reason-Spirit of the Starres also longeth after the Divine Power Verse 32 Chap. 16. How the soule in the Fall of Adam was captivated by two Fires also how the soule hath the Power of Nature Verse 87 Pray Prayer Chap. 16. How wee must roote out the Abomination out of the soule when wee desire to Pray Verse 18 Chap. 16. Why Christ came in the Flesh also what he hath taught us to Pray Verse 37 Chap. 16. How we enter into God when we Pray and how the soule eateth at Gods Table Verse 99 Chap. 9. How the Devill taketh away the Earnestnesse and vertue of the Prayer out of the Heart Verse 32 Chap. 9. What Prayer it is which is no Prayer whereby the Name of God is mis-used Verse 33 Chap. 9. What Prayer is and how Men must strive against the Devill Verse 34 Chap. 16. How God heareth our soule in Prayer There are Three Principles in the soule Verse 14 Chap. 16. God dwelleth not a farre of A warning against false Thoughts in Prayer Verse 17 Chap. 16. Concerning Prayer Verse 27 Chap. 16. What that Prayer is which Christ hath taught us No Tongue can sufficiently expresse the contence of that Prayer nor of the Gospel Verse 38 Chap. 16. The Authour sets downe but a briefe contence of the Lords Prayer Verse 40 Chap. 16. An Exposition of the Lords Prayer from the 41. to the 104. Verse Chap. 16. The Lords Prayer conteineth seaven Petitions with an Entrance and Conclusion also what the soule attaineth therein What the Amen is Also of the subtilenesse of the will of the soule Verse 100 Chap. 16. Of the Three Persons of the Trinity in the Conclusion of the Lords Prayer Verse 103 Priest Priests Chap. 11. A saying to the blinde world that supposeth that the Mystery of God should not be touched but by the Priest alone Verse 77 Chap. 14. Admonition to goe out from the Priests Contentions Who is a right Christian Also our Duty in maintenance of the Earthly Body Verse 25 Principle Principles Chap. 5. How the Principle is divided into two Dominions as into Love and Anger Verse 19 Chap. 5. Wherein a Principle doth consist Verse 108 Chap. 5. How the second Principle is in the midst of both the Principles Verse 113 Chap. 5. How the second or Divine Principle is the power of the First Verse 114 Chap. 5. How the second Principle worketh in the outward Principle Verse 115 Chap. 6. How the Third Principle was Created and what it is Verse 62 Chap. 6. A description of the Third Principle Verse 63 Chap. 6. How this Third Principle would be if the Sunne were extinguished Verse 66 Chap. 7. What the Third Principle is as also the Third Life in God Verse 80 Chap. 1. The Authour will shew the Ground of the Principles Verse 43 Chap. 5. Where the distinction in the Three Principles beginneth Verse 100 Chap. 11. How all the Three Principles Desire Man Verse 108 Chap. 11. In God there is no Dominion but in the Three Principles also whence the Guilt cometh that any thing perisheth Verse 109 Rabbies Chap. 13. How thin the Rabbies in Germanie are of a thousand scarce a hundred left Verse 40 Chap. 14. The Schoole Rabbies hate the Example of young Tobiah Verse 59 Rainbow Chap. 6. A description of a Rainbow and its colours Verse 69 Chap. 6. How Christ shall appeare upon such a Rainbow at his Comming Verse 70 Chap. 16. What the Rainbow and the Body of Christ is which Mystery no Tongue can Expresse Verse 93 Reason Chap. 3. Blinde Reason will goe above the Heart of God like
the knowing whereof will be exceeding usefull to the furtherance of the salvation of every soule which when I had read I was very much satisfied in my owne soule and doe desire that others may be made partakers of them so farre as lyeth in me I have therefore taken in hand to put this Treatise into English which I chose to doe rather out of the Originall then out of any Translations because they many times come short of the Authors owne meaning and because I found many errours in some of them and he is so deep in his writings that we have need to desire that our soules may be put into such a condition as his was in else they cannot be fully understood but the same God that satisfied his desires will satisfie ours if we cast our selves upon him in our soules and let him doe with us what he pleaseth Concerning the Author he was from his youth much addicted to the hearing of Sermons and hearing that speech of our Saviours Luke 11. ver 13. Your heavenly Father will give the Holy Spirit to them that aske it and by the differences and controversies in Religion which he knew not how to satisfie himselfe in he was so stirred up and moved to aske seeke and knock that he might know the truth upon which hy the Divine drawing and will he was in Spirit wrapt into the holy Sabbath in which he remained seven whole dayes in highest joy by his owne confession after he came to himfelse he layd aside the folly of youth and was driven dy Divine zeale earnestly to reprehend impudent scandalous and blasphemous speeches and did forbeare in all his actions the least appearance of evill and continued to get his living by the labour of his hands till the beginning of the sixt Seculum which was the yeare 160. When he was a socond time possessed with a divine Light and by the sight of a sudden object was brought to the inward ground or Center of the hidden nature yet somewhat doubting he went out into an open field and there beheld the miraculous workes of the Creatour in the signatures figures or shapes of all created things very clearely and manifestly layde open whereupon he was taken with exceeding joy yet held his peace in silence praysing God But ten yeares after in the yeare 1610. through the overshadowing of the holy Spirit he was a third time touched by God and renewed and became so inlightned that least so great grace bestowed upon him should slip out of his memory and he resist his God he wrote privately for himselfe without the help of any Bookes but the Holy Scriptures many Bookes the Titles whereof follow at the end of this worke Which bookes contaiâ—e such high and deep grounded Mysteries of the Deity as have not been reveal'd since the Apostles times On the 18. Novemb. Stilo novo betimes in the morning he cal'd one of his sons and asked if he also heard that excellent musick he said no then he had that the dore should be opened that that musick might be the better heard Afterwards he asked what a clock it was being answer'd that it had struck two he said it is not yet my time my time is three houres hence in the meane time he was heard to speake these words O thou strong God of hosts deliver me according to thy will O thou crucified Lord Jesus have mercy upon me and receive me into thy Kingdome When it was neare about six of the clock he tooke his leave of his wife and sonnes and blessed them and said now I goe hence into Paradise then spake to his sonne to turne him and sighing deeply he mildly and quietly departed this world If it were not for the great fruit that I conceive may grow to every one that studieth it I should be sorry that I am the Instrument to make such things knowne in my Native Language and much more unwilling it should be published to the view of so many various minds as are now sprung up But my hope is goodnesse will get the upper hand and that the fruits of the Spirit will prevaile to the subduing of the Lusts of the flesh now I readily submit to the censure of those who have that good desire and of those who are not proudly and perversly wedded to their owne conceits when they have considered this Authors meaning whether this will not be as beneficiall to us as it hath been to other Nations Indeed my mind is lead to think that our troubled doubting Soules may receive much comfort leading to that inward Peace which â—asseth all understanding that all the disturbing Sects and Heresies arising from the Darknesse and malice of men and Devills will be made to vanish and cease by that understanding which may be kindled in them from it they that rule will perceive how to effect all their good purposes to the joy and happinesse of them that are subjected to their government and Subjects will soone learne to obey in every thing as the Primitive Martyrs did though they should live under such Governours as they did so God shall be glorified by all mens love to one another and peace will flourish over all the Earth It may be some will think it so hard to attaine the understanding of this Author when they read the answer to the first Question which is far more difficult then any of the other because it containes the summe of them all in brief that they will forbeare to take so much paines as they suppose is requisite but if it should prove a little harder then other writings the profit will countervaile the Labour with a hundredfold advantage yet let every one read it themselves or heare it read with their owne eares that others misreport hinder them not from so great a benefit and they shall no doubt attaine it for I am convinced by my owne experience that every one may receive according to their vast or narrow capacity who have according to mine owne measure been satisfied though I be One of the unworthiest of the Children of Men J. S. THE AUTHORS PREFACE TO BALTHASAR WALTER 1. DEarely beloved friend it is impossible for Reason to answer these your Questions for they containe the chiefest and greatest Mysteries which are alone knowne to God 2. Hence saith a Dan. 2.27 And such an answer Ioseph gave to the King of Egypt Daniel to King Nebuchadnezzar That which the King asketh desireth of the Learned Chaldeans Astrologians and Wise men is not in their power The God of Heaven onely can reveale secret things it is not in my Reason to answer the King but yet that the King may perceive the thoughts of his heart God hath revealed it not that my Reason is greater then any mans living 3. So likewise I say to you you shall be answered not that my reason is greater then any mans living but onely that you may perceive the thoughts the earnest seeeking and desire of
hence it followed that he was thrust out from the Divine Mysterie from the highest Thrones into the darke Magick fire and is throwne downe beneath viz. into the Abysse of the Darke world N. 39. where he must dwell without the Principle in the horrour of Fire that is in the first three formes m Or till fire or before the fourth forme which is fire it selfe of Fire in the Anguish and there he hath his Hell as below N. 40. is to be seene and thither also doe the damned soules fall where to Eternity they cannot see God The other line of the Crosse upwards 206. Over that line N. 1. above standeth Abysse Eternity signifying the Liberty without the Principle and thereby is n Or understood meant the Mysterie of the Eternity wherein every Creature standeth in its owne source in its owne fire whether in Darknesse or in Light and hath no other light but what shineth o Or in the Creature it selfe in it selfe and it also comprehendeth that light p Or beside it selfe outwardly without it selfe Both worlds viz. the Light and Darke world are in one another but the Light is not attained except a creature be capable q Or to receive it of it 207. There are Angelicall Thrones which we know nothing of our knowledge reacheth onely r In Locum or space or bounds unto the place of ſ Or that this world so farre as the kindling in the Creation did reach and t For a resemblance of it therefore this wheele is made with the Crosse in it SONNE number 41. and of the Heart 208. Over the upright line standeth SONNE N. 41. and at the left Angle or Point N. 9. FATHER and at the right line N. 14. HOLY GHOST signifying the Persons and birth of the Holy u Or Triplicity Trinity The ♡ in the Crosse is the Centre and signifieth the Eternall band of the x Or Threenesse Trinity 209. The word SONNE N. 41. signifieth the Word which the Eternall FATHER alwayes speaketh from Eternity in the Light and Darke world according to the property of each source 210. But the Three Persons are free from the Crosse and touch not the line which signifieth that God is free from Nature and is not comprehended y Or by in Nature but he dwelleth in himselfe and indeed also in Nature but is not comprehended by that which doth not z Give up it selfe to him yeild it selfe into him Of the Heart in the Crosse 211. The Heart in the Crosse signifieth first that the Heart of God hath manifested it selfe in Nature a Or with by the Principle of Fire whence the Majestick Light ariseth secondly it signifieth the Manifestation in the Humanity wherein the Heart of God hath manifested it selfe with a Humane Heart and how that humane Heart hath obtained the comprehension of the Holy Trinity as it is the Centre in the Crosse where we must understand the Inward man viz. the Inwward Heart 212. And we may see that the HOLY GHOST at the Right line N. 14. goeth forth from the Heart in the Light world which signifieth that the HOLY GHOST dwelleth in the New-borne Heart viz. in the Image and continually bringeth the Will of the Image into the Divine Light world and as this Heart in the Crosse is united b Or with to the Holy Trinity so must the Humane Heart c Or we meane understand the Inward man be united d Or with to the Deity that God may be all in all in him even will and deed 213. But the word SONNE number 41. standing above over the line of the Crosse severed from the Heart signifieth that the Man Christ is become Lord e Or over All. of All and is King over this whole Circle For God hath manifested himselfe in the Humanity and this Man comprehendeth the whole Divine f Or substance Essence in him for there is fulnesse there is God and the Divine g Or know or acknowledge Essence in him and without him we can finde God no where else but in the h Or substance Essence of Christ therein * Or Deity is the whole fulnesse of the i Col. 2.9 God-head bodily Heaven number 42. 214. The word Heaven upon the upright line of the Crosse number 42. signifieth first that heaven is in the Man Christ and also in us and that we must enter by his Crosse and Death into him in his Heaven which is himselfe for upon the Crosse Heaven is opened againe and borne anew l Or to us in us Secondly it signifieth that the true Divine Heaven is an Habitation m For. of the Divine Desire viz. of the Divine Magia Therefore it cannot be said that we enter into it but that we are begotten n Or into it in it o Or by out of Gods Fire in the Divine p Or substantiality Essentiality and no otherwayes but upon the Crosse viz. through and in the Birth of the Holy Trinity Pure Element number 43. 215. The words Pure Element number 43. upon the upper line of the Crosse signifieth the internall world out of which the Externall with the foure Elements is brought forth and its q Or substance Essence standeth in the internall roote Holy Ghost number 44. Sonne number 45. 216. Moreover it is to be noted how r Viz. pure Element those words stand begin and end for they begin at the outward Circle at the left hand where above number 5. the Holy Ghosts Character V standeth and below number 8. ſ Or Being or substance Essence and they goe through the two Circles at the Right hand to the t Viz. the space between the second Circle and the third second space which signifieth the Originall of the pure Divine Element the Habitation and u Or substance Essence whence it ariseth viz. from the Spirit of the Eternall Mysterie in the Divine Essentiality viz. in the Essence of the Great Mysterie and yet it is manifest onely in the second Principle viz. in the Essence of the Sonne and Holy Ghost as above at the Circle on the Right hand may be seene number 44. and 45. Father number 46. Holy Spirit of Divine * Or Wit or Reason Wisdome and understanding number 47. 217. The Pure Element is the working in the True Heaven and it shutteth it selfe in and up with the Crosse it is the springing or stirring in the Fire and in the Heaven of Light whence the Divine Essentiality understand the Essence and not the Spirit of God is a life for it reacheth not into the Essence of the Father number 46. below which Circle there standeth Divine wisdome but the Holy x Or Ghost Spi it number 47. giveth Divine y Or Wit or Reason wisdome and z Or knowledge understanding 218. The Element is an a Or substance Essence in respect of the Deity as the life
seed and yet many times a wrathfull Turba windeth it selfe in according to some powerfull Constellation as is seene that honest parents many times have d Or evill wicked Children but God knoweth who are his 5. You see it in Jacob and Esau that strove in their Mothers e Or body wombe also in Caine and Abell in Isaac and Ismael and many others The tenth Question Whether is the Soule Ex Traduce and propagated after a humane bodily manner or every time new created and breathed in from God 1. I Very much wonder what kinde of understanding and Philosophie the world now hath that it cannot f Grunden resolve this yet I doe not blame you for I know such questions are agitated by those that account themselves learned Doctors in the Schooles and Universities who make great disputations about it I cannot but wonder at the proud blindnesse that there is no knowledge at all of God in g Their Reason or Arts of Logick c. Reason 2. Now therefore ye wise men behold your selves what ye are and what you understand you understand even nothing of the Mystery how will ye then be teachers it were better for you to carrie a Shepherds Crooke in your hand then to put on the garment of Christ 3. O! ye shall give an account for your seducing of the world and yet you vaunt your selves as if ye were God and arrogate Divine h Or might or Authority Jus Divinum Power to your selves Take heed what you doe you shall see against whom you have i Or striven kicked I feare me ye are for the most part of you in Babell awake it is Day 4. To you my beloved friend I give this Answer that the soule is not every time new created and breathed in but is propagated after a humane manner as a k Or twig springeth branch groweth out of a Tree as I may better render it as a man setteth or soweth corne or seed and so a Spirit and body groweth out of it 5. And this onely is the Difference that the three Principles are alwayes in l Or wrestling or contending strife about Man each would faine have him so that many times a wonderfull Turba is brought in while yet he remaines in the seed 6. But if the Parents both Father and Mother have their soules cloathed with Christs flesh the Divine Essentiality then it cannot be For Christ saith a good Tree cannot bring forth evill fruit yet the Turba in time can enter in m Or byâ— with the Reason 7. So also an evill Tree cannot bring forth good fruit that îs if both the Parents be evill and held captive by the Devill then an evill soule is sowne but the Principles cannot yet judge it nor the Turba neither It is indeed an evill Childe yet if it turne it may with the Imagination enter into the n In verbum Domini Word of the Lord. 8. But it is rare and seldome cometh to passe that a black Raven becometh white but where it is but o One parent good the other evill halfe in halfe there it may more easily be done but however it is possible it may very well be God casteth no soule away unlesse it cast it selfe away every soule is its owne Judgement 9. Consider this ye evill Parents ye gather p Goods Riches money for your Children get them good soules that is more necessary for them The eleventh Question How and where is it seated in Man 1. A Thing which q Or ungroundable is unsearchable and yet seeketh and maketh a ground in it selfe that hath its Originall and seat in its first r Forming or making Conception where it conceiveth it self in it self therein is its limit viz in the most innermost and it goeth forth out of it self and seeketh forwards where then it alwayes maketh one Å¿ Or resemblance Glasse according to the other untill it finde the first again viz. the unsearchable limit 2. Thus also is the soule it is in God t Or formed conceived in the u Or Sonne or Word Heart and the word which conceived it was in the Heart viz in the Centre and so it continueth in the Figure and in the seat as it was comprehended by the Fiat and so it is still at this Day 3. It dwelleth in three Principles but the Heart is its Originall it is the inward Fire in the Heart in the inward bloud of the Heart and the Spirit of it which hath a x or splendour glance from the fire is in the Tincture for it is cloathed with the Tincture and burneth in the Heart 4. And the Spirit moveth upon the Heart in the y Or concave doale or hollow piâ— or dâ—nt or furrow of the Heart praecordia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bosome of the Heart where both Principles part themselves and it burneth in the Tincture as a brimstony Light and diffuseth it selfe abroad into all the members of the whole body for the Tincture goeth through all the members 5. But the true z Ignis faber Vulcanus Fire-Smith in the Centre sitteth in the Heart and governeth with the Spirit in the Head where it hath its Counsell-house viz. the Minde and a Inward senses senses also the five chiefe Counsellours viz. the b Or outward senses five senses which arise from the five Spirits of understanding as we have declared in our c Threefold life third Booke and in our d Three Principles second and also in our e Aurora first 6. The soule is indeed seated in the inward Principle but it ruleth even in the outward viz. in the Starres and Elements and if it be not an Ape suffer it selfe to be captivated it hath power enough to rule them and if the soule demerse it selfe into God the outward must be obedient to it 7. And if it cometh againe into the outward riding upon the Chariot of the Bride and so have the Holy Ghost for an assistant no assault of the Devill is of any consequence it destroyeth his Nest and driveth him out and he must stand in scorne and shame 8. And this is our Answer to this Question it must not be so understood as if when a man is beheaded and so his bloud gush out and the outward Life perish that this reacheth the soule and killeth that no it loseth f Viz. the third Principle one Principle indeed but not the g Or outward workes Essence of that Principle that followeth it in the Tincture in the Spirit as a shadow 9. For the outward Essence reacheth not the inward in the soule but onely by the Imagination there is nothing else in this world no fire nor Sword that can touch the soule or put it to Death but onely the Imagination that is its poyson 10. For it Originally proceeded from the Imagination and remaineth in it Eternally The twelft Question How is the Soule
g With the word of the Lord. cum verbo Domini pronounceth the Sentence by the Mouth of Christ and then the world beginneth to burne and every thing entreth into its owne Granary and Reservatory 18. For the Reservatories will be divers not onely two viz. the two Principles yet in two Principles but with much difference every thing according to its h Or power vertue 18. For every worke hath its Magicall Principle wherein it is contained as a peculiar Wonder both in Heaven and Hell every thing according to its Spirit as it hath been good or evill so will its forme appeare and so also will its vertue be like the flowers of the field in their differences And in this manner also shall the Glorification and joy of Man be all according to the i his workes which he wrought here Essence which he brought forth here 20. But we understand here the Essence of Faith which is the vertue in the Essence of Love and not of the outward worke for all shall be represented in the figure in the Wonders and that both as to the beginning and circumstances 21. When the last Day shall begin to dawne then the Deity manifesteth it selfe once more and that is the third time in all Formes in Love and Anger and then all things together at once shall be plainely layed open and visibly set forth in the sight of all Creatures in this manner following 22. The beginning of the Creation in the Word Fiat hath inclosed this world in it selfe as a Modell and k Or appointed founded the limit wherein now the Wonders are contained which also were revealed in the middle in the time and brought to Essence which were foreseen from Eternity in the wisdome in the Magia of God and will be together all in the Essence then and then the l End finishing or consummation of all things limit is nigh at hand and there will be no time of seeking more for then all is finished whatsoever God had in his Eternall Counsell he hath conceived and manifested in time 23. Now here is the End of time for then the beginning hath found the end and the End is then the beginning and passeth againe into that which it was from Eternity 24. But the m Viz. the world and every creature middle with the n Viz. all that hath been done in the world from the beginning to the End Wonders which were manifested in the time continueth for evermore in the beginning and in the End as an Eternall middle with its Wonders viz. with the Angels and men and their Essences as also the figures of all Creatures and all what ever hath been Essentiall at any time the Earth with its Metalls also stones and all materiall substances as Trees and hearbs all these stand in the Figure in the middle and in the Wonders but quite voyde of such Essences and life 25. For no Beast commeth againe but its figure continueth in the Magia for it arose out of the Eternall Glasse so that now when the outward Earthly Glasse breaketh it must remaine in the Eternall as a Wonder to Gods honour and glory for evermore 26. And these Essences belong all to Paradise for they shall be the Holy Paradise wherein the heavenly Essences shall beare Essentiall palpable fruit 27. And as here in this Life wee doe account the fruits of the Earth proceeding from its Essence as o Inanimate senslâ—sse things dead things without p Life or sense understanding so also the Bestiall and Earthly Image of this world shall appeare as a dead Essence and so shall the Essence of all Creatures they shall remaine as a shadow 28. But Paradise hath and beareth fruit from the vertue of Eternall Life that is from Gods q Or Wonders Essences Now all that which for the most part is hidden from us here tstat is inclosed in the word Fiat in the beginning and End and it lyeth therein as a great Mysterie 29. But now the Spirit of the first Creation will move all the three Principles yet before that be brought to passe the Word of God r Formeth it selfe by the Spirit conceiveth it selfe with this Spirit like an elevation or manifestation of the Deity 30. For the Spirit stirreth the Turba of all Essences in all the three Principles and then whatever is in Heaven Hell or this world will be manifested in one houre 31. For the Turba stirreth up all Essences and all creatures and all whatever is in Heaven and Hell will be made visible and every one shall see the workes of his owne Heart be they good or evill 32. In this houre also the Judge Christ will appeare upon the Bow of the Ternary as upon a Rain-Bow according to the Principle of this world it is a naturall Rain-bow but according to the Principle of God it is the Ternarie the Crosse with a twofold Rain-bow having one part turned towards the Internall Principle that is in the Abysse of the Anger and there he sitteth upon the Anger of God this the Devills and all wicked men shall see 33. For this Bow is included in all the three Principles and this Judge Christ sitteth upon and in the Omnipotency of Eternity above all that Å¿ Or ever had a Being is called Essence 34. Then the Miserable horrour of all Devills and wicked men will arise and they will houle lament yell and cry and say unto the wise Virgins give us some of your Oyle O! comfort us wee entreat you wee beseech you teach us what we shall doe Give us some of your holinesse that we may be able to stand before the Angry Countenance of God for the Eye of Hell standeth wide open whither shall we flie from this Anger 35. And the wise Virgins viz. the Children of God will say away to your t Those that sell Merchants and buy Oyle for your selves least there be not enough for us and you we have but enough for our selves away to your Hypocrites and Deceivers who have tickled your eares with u Seeming holinesse and purity flattering fine dissimulation for your Money there buy for your selves what have you need of us now Have not we been your fooles Away now with the flourishing shew of your deceit and hypocrisie we will not make our selves partakers with you least we smart for it 36. They shall then stand in great horrour and trembling yelling and crying to the Judge Christ but his wrathfull Eye x Or by with their Turba entreth into the very Heart piercing through Spirit and flesh through marrow and bones for the soule in the Turba by the moving of God is stirred up already before-hand in the Wrathfulnesse 37. And then they will fall to the ground for very Anguish and some of them shall bite or gnaw their blasphemous tongues and the proud will say O ye Mountaines fall on us and ye Hills cover us from the Eye of this wrathfulnesse
Government be ordained of God 77. Therefore ye Rulers and Potentates of the world looke to it and see whether you be the Ordinance of God and are placed in the Right Divine Order Have a care how you deale with the distressed inferiour for now he standeth before your Eyes and blameth you saying that you have been the cause of all his sinnes and wickednesse 78. For there one will crie out and accuse the other saying that he hath caused me to commit such ludenesse and will curse him the Inferiour his Superiours and the Superiours their Superiours Also the Prince will accuse his false Counsellours and his Counsellours the Priests because they did not reprove their Courses but soothed and flattered them for Ambition and honour sake 79. How will you be able to stand ye i Or Universities high Schooles and Doctors even all of you who have set up your selves in Christs stead and have so proudly k Or disputed wrangled about Christs Cup also about Christs Doctrine and Glory that you have provoked and put on the Princes of your Land who are the Ordinance of God to warre and bloud-shed for a few l Termes of Art words sake which you your selves have m Or Contrived forged 80. Where is Christs teaching and Spirit of Love who said Love one another for thereby shall they know that ye are my Disciples Where is your Love looke upon your bloudy instigations wherewith you have encouraged men to battle and have lead the world astray from Love and n Or Concord Unanimity 81. Ye have made Rents and Divisions so that Kings have been at variance and enmity for your Pride sake in that you have wrested the words of Christ and have not regarded whether you have had Christs Spirit and o Or meaning Will or no and therefore you above all others shall give an heavie account for you have knowne the will of the Lord and have not done it you have run and thrust your selves into Christs Office meerely to get profit favour and Honour you have not regarded the Spirit of God therefore the Spirit calleth you Babell a confusion of all those that live 82. You have set the whole world at ods and though you should teach them Love you have taught them Contention and strife so that one brother hath hated and persecuted another for your p Opinions Doctrineâ— which you have set down for Orthodox fables sake O! how is the name of Christ q Reproched or scandalâ—sed for your disputations sake blasphemed for your contentîons sake whether will you betake your selves and where will you abide when this shall be set before your Eyes and the whole world crye woe woe woe to you 83. Also here the Angels who are the Reapers shall divide all into two Heards and place the r Or Righteous Honest at the Right hand and the wicked at the left viz. at the Eye of Anger for the Principle of Light is here called the Right hand and the Principle of Fire the Left 84. And thus the Tribunall or seate of Judgement will be set All the great Shepheards whom God hath sent forth for a Light to the world who have reproved and taught as the Patriarchs who taught of the Promise of Christ shall be placed with the Prophets and Apostles at the Right hand of the Judgement and Moses and all Teachers of the Å¿ And Law-givers Law at the left hand of the Judgement 85. For Moses and Elias and all those exceeding precious teachers of the Law beare the fiery Sword and require Gods Justice and they at the Right hand Gods Mercy 86. And in this houre is the very last Day when the Judge shall say Come ye blessed of my Father inherit the Kingdome prepared for you from the Beginning for I was hungry thirsty naked sick and in Prison and you have administred to me 87. And to the wicked company Goe ye cursed into everlasting fire I know you not for I have been hungry thirsty naked sick and in Prison and you administred not to me 88. And then they will excuse themselves before the presence of the Judge and say we knew thee not Lord but he shall say being you have not done this to my poore Children you have not done it to me 89. And here the Spirit of God will manifest himselfe forthwith in all the three Principles and stirre up the t Or Ground Center of Nature so that it shall burne in the fire of Anger for all both Heaven Earth and the Firmament will be set on Fire together 90. And the Turba will swallow up the Earthly world in the Fire and restore it to that which it was before the Creation onely the u Viz. All whatsoever grew was borne made or done by word or Deed from the beginning of the world to the End Wonders remaine still in two Principles the third Principle doth vanish quite away all but the Wonders which shall be brought into the beginning 91. And then the Earthly Life and the Earthly Body will fall away and the Fire will consume them 92. And the Glorious bright Paradisicall Body of the Righteous shall passe through the Fire with its owne Wonders which shall follow it and whatsoever is false shall remaine in the Fire 93. And so they shall be caried through the Fire in the twinckling of an Eye and the fire comprehendeth them not for as little as the fire can retaine the light or Wind so little can x The fire of Wrath. it retaine the Light of the Holy men for they can dwell in the Fire without feeling any paine 94. Then instantly by the kindling of the Fire the Divine Majesty and Paradisicall Life is made ready and thither they enter as Children and live Eternally with their Father in one Love in a simple Childe-like Life and this is a Communion of Saints together 95. There is no Day or Night there for the Sunne passeth away and the Starres passe away but their y Or operations Wonders remaine apparently in the Great z See in the small six points what the Magia is Magia to the glory of God thus they shall passe away 96. The wicked also must goe into the Fire and their Earthly Life will also fall away and their a Or Vizard monstrous Image will appeare in the Spirit according to the shape of all hideous abominable Beasts like the Devills 97. For they dwell in one and the same Principle and Lucifer is their great Prince whom indeed they served here though they depended on their Hypocrites for a false Paradise 98. Thus my beloved friend you have a briefe description and Declaration of the last Judgement Day for whatsoever is of this world shall passe away 99. The Earth and all stony Rocks and Elements will melt away and that onely will remaine which God would have and for the sake of which he hath created this word 100. Both the good and
wrathfull fire which is in them is their Light they have eyes of Fire to see with all all Fire besides is gone for the Majesty hath p Or allayed it swallowed it up that it may burne in Love 21. Though indeed there is fire in the Center from which the Majesty ariseth but this will not be allowed to the Devills they shall be thrust out into Darknesse where there is howling and gnashing of Teeth indeed more q More frost then fire cold then heat The three and thirtieth Question What kinde of matter shall our bodies have in the Life to come 1. MY beloved friend this is a mighty r Or strong hard Question the outward man must let it alone and not meddle with it at all for he is not worthy of it 2. You know that God is become Man and hath taken our Flesh and bloud and soule upon him Now Christ said Å¿ Joh. 8.23 I am from above t Joh. 3.13 None goeth into Heaven but the Sonne of Man which is come from Heaven and is in Heaven 3. Doe you understand this that he said he is in Heaven He spake not onely of his Deity that is of the Word but of the Sonne of Man even of that Word which was flesh and this we are now to consider of for in that Flesh and Bloud we must live Eternally and we must have Christs body if we will subsist in God 4. Yet wee know of no other body that we have but our u Job 19.26 27. owne body growing out of the Old Body as a sprout groweth from a kernell and such a Body Adam had in the Creation but he was captivated by the x Or by the working property of this procreated world of foure Elements Kingdome of this world and so became Earthly this was his Fall and this caused God to take a part of Adam and make a woman of it as wee have written at large in our y Of the threefold Life third Booke 5. Now we know well that Adam was a chaste Virgine before his sleep and before Eve was made but afterwards became a Man z That is a beastiall animall mortall man having Deformity like a beast of which we are yet ashamed at this very day in the sight of God because wee have Earthly bestiall members for propagation 6. Now Adam had the Virgine of Divine Wisdome in him but when he fell then it continued immoveable in its owne Principle and Adam a Or forsooke it departed from it 7. But know that Christ became Man in that Virgine which was in the Earthly Mary for the word of the Lord brought it with it into the body of Mary 8. And here you must understand that Christ became Flesh in the water of Eternall Life which flesh the whole Deity filleth and also in the b Substance or properties Essences of the Earthly Mary 9. But Mary was blessed with the Heavenly Virgine and so Christ became man in a pure vessell and the Earthly man clave to him 10. For because of the soule which he was to receive from c From the soule of Mary Mary he must therefore receive Mary's Flesh yet in the blessing in the Heavenly Virgine onely 11. The Tincture of the bloud in the heavenly Virgine was heavenly for the d The Earthly Tincture or substantiall vertue Earthly had not been able to passe through the wrath of God and through Death much lesse had it had power to rise out of the grave 12. That word which became Flesh had the water of Eternall Life which did proceed from the Divine Majesty and yet it was in Mary's bloud and here for further information wee direct you to our third Booke where it is described at large 13. And thus we tell you we shall have a body consisting of Flesh and bloud such a body as Christ had for Christ by his Incarnation is e Or borne become Man in us 14. When we are borne anew of water and of the Spirit then in Christs Spirit we are borne anew of Christs flesh and bloud wee put on Christ 15. Christ becommeth borne in the converted sinner and he in Christ becommeth the Childe of God this is the body wee shall have in Heaven 16. No grosse beastiall flesh as we have in the Old Adam but subtile flesh and bloud such flesh as can passe through wood and stone they remaining whole still as Christ came in to his Disciples the doore being shut It is such a body as hath no Turba or fragility Hell cannot retaine it it is like Eternity and yet it is reall flesh and bloud which our heavenly hands shall touch and feele and take hold of also a visible Body as that is which we have here in this world 17. Now pray consider how is it possible that such a body as we carry about us here can be f Comprehend or receive capable of the Divine Majesty sure it must be such a body as is like the Majestie that the Majestie can shine forth from it out of the Tincture and water of Eternall Life 18. Here indeed we are as it were g Or not intelligitable dumb to the apprehension of Reason yet wee are well enough understood by our Brethren this belongeth to the h Such as love God and are borne of him Children A Wolfe desireth to fill his mouth with such a piece of flesh as will fill his belly we speake not of such flesh but such as Christ hath given us in his Testament and left for a Remembrance and as an Earnest that he will remaine for ever with us we in him and he in us 19. Therefore we say that we shall have the Divine Body and Christs body which filleth Heaven wee shall not remaine in that which is his Creature but be joyned one to another as members brethren and Children 20. There is but one Life in us all there is nothing mortall All proceed from the Eternall one there is nothing that hath had any beginning but the Wonders onely one Essentiality is come out of the Eternall we are as Gods we are true Children of God proceeding from his Essences in body and soule The foure and thirtieth Question What is the miserable and horrible Estate of the Damned 1. IT is sufficiently declared already for Gods wrath in the Darkenesse is their dwelling Place their Light is that which shineth from their fiery Eyes like the glimmering of a flash of fire they have no Light at all but that for they dwell in that which is i As in utmost or utter darknesse most uttermost and so ascend in haughtinesse above the Thrones like strong Champions and yet they have different qualifications among them as their Spirits differ 2. For a Dog doth like a Dog a Wolfe like a Wolfe and so a Horse a Foule a Toade a Serpent every one in their kinde yet they are all more speedie and swift then thoughts 3.
is now the pure Chastity and Modesty is it not bestiall is not the outward Image become a Beast as is to be seene plaine enough in his Will and f Or doings Essence that he doth like a Beast yea more foolishly for he hath Reason and yet runneth on against Reason as if he were voyde of sense 11. But that he might be restored and the Image reduced into Unity that word which spake the soule out of the Mouth of God and did breath it from the Holy-Ghost into the Image is become Man and is entred into the Earthly Image that is into the Turba of Destruction 12. And you know very well that the word hath the water of Eternall Life and the Fire the Deity and out of the Fire it hath the Tincture of the Deity and in the Tincture the Spirit of God which proceedeth from the Mouth of God and in the proceeding forth the g Or Luster glance of the Majesty is made manifest in the operation of the Spirit 13. This word which is in the Virgine of the wisdome of God and encompassed with the Wonders of Eternity is now in humility of great Love towards our Image which was lost in Adam come againe into us and is in Mary understand the Earthly Mary yet in the Benediction become Man 14. The Benediction was that the soule of Mary was adorned with the heavenly Virgine of the wisdome of God which Adam had lost therefore the Angell called her blessed of all Women 15. No woman from Adam to that Time was ever cloathed with the heavenly Virgine but this Mary therefore by the blessing she became chaste and full of Purity for the Holy Ghost goeth not into that which is Earthly he mixeth himselfe not with the h Similitude or Resemblance Glasse for it cannot be that the Glasse should be as the Life it selfe 16. Understand our high and precious depth thus The soule of Man proceedeth from God and is from the Eternall and the body of man is but a Glasse of the Eternall and so God cloathed the soule of Mary with the Divine Virgine in the Principle of the soule not in the Earthly flesh as if she had been deified no! she must die as well as all other people 17. And in this Virgine Gods word out of the Heart of God the Father assumed the seed of the Woman viz. the seed of the soule and the seed of the first Image which for so long a time stood hidden in the Mystery 18. But now at length the Life of God entred into it and did make it a whole Image againe for the water of Eternall life proceeding from the Heart of God mingled with the water of the Spirit of the soule for the Spirit taketh its Originall from the water and the soule is Fire 19. Thus the word received the Tincture of the soule and the Holy Ghost the Tincture of the Spirit viz. the Tincture of the water and both became one soule and yet the Creature was still distinguished from Gods Spirit though Gods Spirit dwelt therein and of Gods water and Tincture and of the seed of Mary from her Tincture and water in the high benediction a flesh and bloud was produced so that an Heavenly Man in the Earthly was incarnate at once 20. So that it may be said this is the Sonne of the Woman viz. the very bodily and naturall Sonne of Mary with soule and body with flesh and bloud and all that belongeth unto Man and also the very Sonne of God which was borne from Eternity out of Gods Eternall Essence ere the foundation of the world was layd who stood both in the Majesty of the Holy Ternary and also in the i Or wombe body of Mary at once 21. And the soule of Christ doth belong halfe to the Principle of this world and halfe to the Holy Ghost for the souâ—e of Christ used the Spirit of the Aire and Starres with the vertue of the Elements and also the Word of God and the Divine food for such a man Adam was in his Innocency 22. Thus God hath regenerated us in Christ and so we are regenerated in Christ out of Gods word and Spirit by the water of Eternall Life and so we are Gods Children in Christ and if we resigne our selves up to Christ departing from our Reason and will then we put on Christs body and our will and Spirit liveth from Christ who is in us and we in him 23. Hence you may understand what the Temptation of Christ was viz. The Regenerate man was to endure Adams Temptation to trie whether his soule could stand stedfast in God and therefore he was proved in the Tuâ—ba to trie whether he could stand stedfast in three Principles and rule over the outward Life and therefore foode was withdrawne from the outward Life and the Inward must over power the outward and eate of the word of the Lord and uphold the outwaâ—d in its owne Power and full Omnipotency and also keep Death captive that it might not be able to destroy the outward Life this must needs be a hard Combat 24. And the other two Temptations were these viz. he was tempted to trie whether man would live in k Or compleat full obedience and suffer God to worke in him or whether he would exalt himselfe againe and be free from God as Lucifer did therefore the Devill must tempt him because this man was to possesse his Royall Throne 25. The Devill complained that he could not stand because the Mother of wrathfulnesse did draw hâ—m too hard and therefore he was permitted to trie this man and to set before him that which was set before himselfe and if this man stood then he should judge the Devill who was found to be a lyar 26. For he full tried him in the second and third temptation whether he would ascend on high in his owne power as himselfe had done and so stirred up the Anger or whether he would put his trust and affiance in God onely and live to him both in will and deede as a childe in obedience to the Father and this he urged upon him just so long as Adam stood in the Temptation before he fell asleep 27. And now wee also must alwayes be so tempted and proved and we are able to get the victory in Christ who hath overcome for his soule is our soule and his flesh is our flesh if we trust in him and give up our selves wholly to him as Christ gave up himselfe to his Father 28. And thus my beloved friend you understand what Christs soule and body is viz. that it is our soule and body if wee cleave to God but if we doe not then we are parted and in the outward life we belong to the Spirit of this world viz. to the lost and perished Adam and in the soule wee belong to the Devill in the Anger of God but looke for these things more at large in our other writings where you
other writings of this Author is written fundamentally and at large .1 THE soule is an Eye in the Eternall Abysse a similitude of Eternity a perfect figure and Image of the first Principle and resembleth God the Father in his Person as to the Eternall Nature 2. The Essence and substance of it meerely and purely as it is in it selfe is first the wheele of Nature as to the first foure 1. Astringent 2. Bitter 3. Fire 4. Anguish Formes 3. For the Word of the Lord Or formed or fashioned or created comprised the soule by the Eternall Fiat in the Eternall will of the Father in the Center of the Eternall Nature and opened it with the Holy Ghost or blew it up like a fire which lay hid in the Eternity and wherein all formes of the eternall Nature stood from Eternity and The soule or the formes is alone known in the wisdome in the Divine Magia as a figure or Image without substance 4. Yet that Or being thing hath not been substantiall but Essentiall and hath been knowne in the Principle in the flash where the fire ariseth But the shadow of it hath from Eternity in a figurative Image figured it selfe in the Desiring will of God and hath stood Or in the presence of the Ternary before the Ternary of God in the Magia in the wisdome of God as a similitude of the Holy Trinity in which God hath manifested himselfe as in a Glasse 5. The substance and Image of the soule may be resembled to the Earth having a faire flower growing out of it and also to the fire and Light as we see that Earth is a Ground foundation or soyle or the Mother of that which groweth upon it Center but no Life yet it is Essentiall and a faire flower groweth out of it which is not like Earth neither hath it the smell and taste of the Earth much lesse the figure of it and yet the Earth is the Mother of the flower 6. And so the soule also shone appeared out of the Eternall Center of Nature out of the Eternall Essence with the word Fiat in the will of God and was held in the Fiat so that it shone appeared as a fiery Eye and similitude of the first Principle in a creaturely forme and substance 7. And from this Eye went the Glance of its Fire as Light doth from fire and in this Glance of its owne Fire the Eternall Image which is in the wisdome of God was seen and conceived by the will of the Heart of God in the second Principle that is by the word Fiat of the second Principle in the Love and Power of the Holy Trinity whence the Holy Ghost proceedeth 8. And thus the soule was a whole similitude and Image of the Holy Trinity here we must take the soule for the Center of Nature and its fiery Life for the first Principle but the sprout or the Image of the soule which is a similitude of God buddeth forth from the soule as a flower from the Earth and is comprised by the Holy Ghost for it is his Mansion 9. Now if the soule put its Imagination out from it selfe wee meane out from its Or property source of fire into the Light of God then it receiveth the Light as the Moone doth the glance of the Sunne and so its Image is in the Majesty of God and the soule in the Light of God and its fiery Property is changed into meeknesse and fervent Love and then it is knowne to be the child of God 10. But seeing the soule is Essentiall and its owne substance a Desire it is plaine that it consists in two Fiats one of them is its corporeall propriety and the other is the second Principle proceeding from Gods will which is in the soule in which God desireth to have The soule it his Image and similitude 11. To which End Gods desiring is as a Fiat in the Centre of the soule and continually draweth the will of the soule towards the Heart of God for the Lust pleasure will or desire Longing of God would have the soule and on the contrary the Center in the power of the Fire would have it 12. For the life of the soule hath its originall in the Fire and that makes the striving for the Image of the soule and which of these two Formes whether it be the Fire or meeknesse of Love that overcommeth that will be the quality of the soule and as the quality of the will of the soule is such an Image will the soule have 13. And we must know that if the will of the soule change it selfe then its Forme will be also changed for if the Quality or property source of the soule be fiery then it hath also a fiery Image 14. But if the soule turne its Imagination into the Center into the strong Or harshnes Astringency and bitternesse then its faire Image is also captivated in the darke astrengency and infected with the Astringent wrath 15. And then this wrath is a Turba which possesseth the Image and destroyeth the similitude of God for in God there is Love Light and meeknesse but in this Image there is Darknesse astringency and bitternesse and the Essentiall Quality or property source is fire proceeding from the Essences of wrath and then this Image belongeth not to the Kingdome of God so long as it continueth in this Quality condition or property source and forme in the Darknesse 16. Fire is a further similitude of the soule the soule is an Essentiall Fire and the flash of the Fire is the Life of it The soule resembleth a Globe or an Eye of Fire 17. The burning Fire in the source signifieth the first Principle and the Life yet the Fire is not the Life but the Spirit of the source which ariseth from the Fire and goeth forth from the firelike Aire that is the true Spirit of the source of the Life of the Fire which continually bloweth the fire up again and maketh it burne 18. Now the fire shineth and giveth Light out of the source and dwelleth in the source where it shineth and the source comprehendeth not the Light and this signifieth the second Principle wherein God dwelleth 19. For we know that the Or Vertue Power is in the Light and not in the Fire the fire onely giveth Essences to the Light and the Life or the Light produceth meeknesse and substantiality viz. water 20. Now we understand that there is a Or amiable Loving meeke Life in the Light without Or paine source and yet it selfe is an insensible Or paine source it is nothing but a Longing or desire of Love 21. Which Source we account a Tincture in which the budding and blossoming hath its Originall yet the Fire is the cause of it and the meeknesse is a cause of the substantiality for the Desire of Love in the Light attracteth it and keepeth it so that it becommeth a substance but the Desire of Fire consumeth the substantiality 22. Also we must conceive that as
owne gaine and profit but they attaine not this ground where the Spirit searcheth all things even the deep things of God as it is written 7. It must be a totally resigned and yeilded will in which God himselfe searcheth and worketh and which continually pierceth into God in yeilding and resigned Humility seeking nothing but his Eternall Native Country and to doe his neighbour service with it and then it may be attained and he must begin with effectuall Repentance and amendment and with prayer that his understanding might be opened from within for then the inward will bring it selfe into the outward 8. But when he readeth such writings and yet cannot understand them he must not presently throw them away and thinke it is impossible to understand them no but he must turne his minde to God beseeching him for Grace and understanding and reade againe and then he shall see more and more in them till at length he be drawne by the Power of God into the very depth it selfe and so come into the supernaturall and super-sensuall ground viz. into the Eternall unity of God where hee shall heare unspeakable and effectuall words of God which shall bring him back and outward againe by the Divine Effluence to the very grossest and meanest matter of the Earth and then back and inwards to God againe then the Spirit of God searcheth all things with him and by him and so he is rightly taught and driven by God 9. But since the Lovers desire a Clavis or Key of my writings I am ready and willing to pleasure them in it and will set downe a short Description of the Ground of those strange words some of which are taken from Nature and e Ex sensu sense and some are the words of strange f Artists or Mysticall Authors Misters which I have tried according to sense and found them good and fit 10. Reason will stumble when it seeth Heathenish termes and wordes used in the Explanation of Naturall things supposing we should use none but Scripture phrase or words borrowed from the Bible but such words will not alwayes ply and square themselves to the fundamentall exposition of the Properties of Nature neither can a man expresse the ground with them Also the wise Heathen and Jewes have hidden the deep ground of Nature under such words as having well understood that the knowledge of Nature is not for every one but it belongeth to those onely whom God g Naturally inclined to it by Nature hath chosen for it 11. But none need stumble at it for when God revealeth his Mysteries to any man he then also bringeth him into a Mind and faculty how to expresse them as God knoweth to be most necessary and profitable in every h Or Seculum Age for the setting of the confused Tongues and Opinions upon the true ground againe Men must not thinke that it commeth by chance and is done by humane Reason 12. The i Or manifestations Revelations of Divine things are opened by the Inward ground of the Spirituall world and brought into visible formes just as the Creator will manifest them 13. I will write but a short description of the Divine k Or Revelation Manifestation yet as much as I can comprehend in briefe and expound the strange words for the better understanding of our Bookes and set downe here the summe of those writings or a Moddell or Epitome of them for the consideration and help of Beginners The further Exposition of l The Divine Manifestation or Revelation it is to be found in the other Bookes JACOB BEHMEN THE CLAVIS OR KEY OR An Exposition of some principall Words and Matters How God is to be considered without Nature and Creature 14. MOSES saith the Lord our God is but one onely God In another place is said of him through him and in him are all things in another am not I he that filleth all things And in another through his Word are all things made that are made therefore we may say that he is the Originall of all things He is the Eternall unmeasurable unity 15. For example when I thinke what would be in the place of this world if the foure Elements and the starry Firmament and also Nature it selfe should perish and cease to be so that no Nature or Creature were to be found any more I finde there would remaine this Eternall Unity from which Nature and Creature have received their Originall 16. So likewise when I think with my self what is many hundred thousand miles above the starry Firmament Or what is in that place where no Creature is I finde the Eternall unchangeable unity is there which is that onely good which hath nothing either before or after it that can adde any thing to it or take any thing away from it or from which this unity could have its Originall The is neither ground time nor place but there is the onely Eternall God or that onely Good which a man cannot expresse A further Consideration How this one God is Three-fold 17. The Holy Scripture sheweth us that this only God is a Or Triune Threfold viz. one onely threefold Essence having three manner of workings and yet is but one onely Essence as may be seen in the outflowne Power and vertue which is in all things if any doe but observe it but it is especially represented to us in Fire Light and Aire which are three severall b subsistent Formes sorts of workings and yet but in one onely ground and substance 18. And as we see that Fire Light and Aire arise from a Candle though the Candle be none of the three but a cause of them so likewise the Eternall unity is the cause and ground of the Eternall Trinity 1. Father 2. Sonne 3. Holy Ghost which manifesteth it selfe from the unity and bringeth forth it selfe in first Desire or will Secondly pleasure or Delight Thirdly proceeding or outgoing 19. The Desire or will is the Father that is the stirring or manifestation of the unity whereby the unity willeth or desireth it selfe 20. The Pleasure or Delight is the Sonne and is that which the will willeth and desireth viz. his Love and pleasure as may be seen at the Baptisme of our Lord Jesus Christ when the Father witnessed saying This is my c Or Love beloved Sonne in whom I d Have pleasure am well pleased heare yee him 21. The Delight is the e Or imprâ—ssure of the will compressure in the will whereby the will in the unity bringeth it selfe into a place and working wherewith the will willeth and worketh and it is the f Or perception feelingnesse and vertue of the will 22. The will is the Father that is the stirring desire and the Delight is the Sonne that is the vertue and the working in the will with which the will worketh and the Holy Ghost is the proceeding will through the Delight of the vertue that is a
substance remaineth Eternally Another Exposition of m The Great Mystery the Mysterium Magnum 207. God hath manifested the Mysterium Magnum out of the Power and vertue of his word in which Mysterium Magnum the whole Creation hath lyen essentially without forming in Temperamento and by which he hath outspoken the Spirituall formings in Separability or variety in which formings the Sciences of the Powers and vertues in the Desire that is in the Fiat have stood wherein every Science in the Desire to Manifestation hath brought it selfe into a Corporeall Substance 208. Such a Mysterium Magnum lyeâ—h also in Man viz. in the Image of God and is the Essentiall word of the Power of God according to Time and Eternity by which the Living word of God outspeaketh or expresseth it selfe either in Love or Anger or in Fancie all things as the Mysterium standeth in a moveable Desire to Evill or Good according to that saying such as the people is such a God they also have 209. For in whatsoever properties the Mysterium in Man is awakened such a word also uttereth it selfe from his powers as we plainely see that nothing else but vanity is uttered by the wicked Prayse the Lord all yee his workes Halelu-jah n SCIENTZ OF THE WORD SCIENCE 210. THe Word Science is not so taken by me as men understand the word Scientia in the Latine Tongue for I understand therein even the true Ground according to Sense which both in the Latine and all other Languages is missed and neglected by Ignorance for every word in its Impressure forming and Expression gives the true understanding of what that thing is that is so called 211. You understand by Science some skill or knowledge in which you say true but doe not fully expresse the meaning 212. Science is the Root to the understanding as to the o Cogitation consideration or Reasoning Sensibility it is the Root to the Center of the p Or forming Impressure of Nothing into something as when the will of the Abysse attracteth it selfe into it selfe to a Center of the Impressure viz. to the word then ariseth the true understanding 213. The will is in the Separability of the Science and there separateth it selfe out from the Impressed Compaction and men first of all understand the Essence in that which is separated in which the Separability impresseth it selfe into a Substance 214. For q ESSENTZ Essence is a substantiall power and vertue but Science is a moving flitting one like the Senses it is indeed the Root of the Senses 215. Yet in the understanding in which it is called Science it is not the sensing but a cause of the sensing in that manner as when the Understanding impresseth it selfe in the Mind there must first be a cause which must give the Mind from which the understanding floweth forth into its Contemplation Now this Science is the Root to the fiery Mind and it is in briefe the Root of all Spirituall beginnings it is the true Root of Soules and proceedeth through every Life for it is the Ground from whence Life commeth 216. I could not give it any other better Name this doth so wholly accord and agree in the sense for the Science is the cause that the Divine Abyssall Will compacteth and impresseth it selfe into Nature to the separable various intelligible and perceivable Life of understanding and difference for the Impressure of the Science whereby the will attracteth it into it selfe the Naturall Life ariseth and the word of every Life Originally 217. The distinction or separation out of the Fire is to be understood as followeth The Eternall Science in the Will of the Father draweth the Will which is called Father into it selfe and shutteth it selfe into a Center of the Divine Generation of the Trinity and by the Science speaketh it selfe forth into a word of understanding and in the speaking is the Separation in the Science and in every Separation there is the Desire to the Impressure of the r Or outspeaking Expression the Impressure is Essentiall and is called Divine Essence 218. From this essence the word r Or outspeaking expresseth it selfe in the second Separation that is of Nature and in that expression wherein the Naturall will separateth it selfe in its Center into a sensing the Separation out of the fiery Å¿ One Copie hath Essence Science is understood for thence commeth the Soule and all Angelicall Spirits 219. The third Separation is according to the outward Nature of the expressed formed word wherein the Bestiall Science lyeth as may be seen in the Treatise of the Election of Grace which hath a t Accute or sublime sharp understanding and is one of the Cleerest of our Writings FINIS A CATALOGUE OF THE BOOKES WRITTEN By JACOB BEHMEN 1. ANno 1612. He wrote the first Booke called Aurora the Rising of the Sun and he being accused as Author thereof this Booke was laied up by the Magistrate at Gorlitz at Court and command given him that he should henceforth being a simple Lay-man refraine writing of bookes which did not belong to his profession and condition Whereupon he did refraine for seven yeares but afterwards being stirred up againe by the Holy Spirit of God and also being incouraged thereto by the entreaty and desires of some people that feared God he betooke himselfe to his pen again and proceeded in writing and perfected with good leisure and deliberation the rest which follow viz. 2. Anno 1619. The second Book Of the Three Principles together with an appendix of the Threefold life of Man 3. Anno 1620. A Booke of the Three-fold life of Man 4. An Answer to the 40 Questions of the Soule propounded by Doctor Balthasar Walter in the first chapter of it is an Exposition of the Turned Eye or Philosophick Globe withall an addition concerning the Soule the Image of the Soule and the Turba or destroyeresse of the Image 5. Three Bookes The first of the Incarnation of Jesus Christ The second of the Suffering Death Resurrection of Christ The third of the Tree of Faith 6. A Booke of Six Points 7. A Booke of the Heavenly and Earthly Mysterium 8. A Book of the Last Times to P.K. 9. Anno 1621. A Booke De Signatura Rerum or the Signature of all things 10. A Consolatory Booke of the foure Complexions 11. An Apologie to Balthasar Tilken in two parts 12. A consideration upon Esaias Steefells Booke 13. Anno 1622. A Booke of true Repentance 14. A Booke of true Resignation 15. A Booke of Regeneration 16. Anno 1623. A Booke of Predestination and Election of God at the end of it is written this following Treatise viz. 17. A short Compendium of Repentance 18. The Mysterium Magnum upon Genesis 19. Anno 1624. A Table of the Principles or a Key of his writings to G. F. and I. H. 20. A little Booke of the Supersensuall Life 21 A little Booke of Divine Contemplation 22. A Booke of the two Testaments of Christ viz. Baptisme and the Supper of the Lord. 23. A Dialogue between the enlightned and the unenlightned Soule 24. An Apology upon the Booke of true Repentance directed against a Pasquill of the principall Minister of Gorlitz called Gregory Rickter 25 A Booke of 177. Theosophick Questions 26. An Epitome of the Mysterium Magnum 27. The Holy Weeks or the Prayer-Booke 28. A Table of the Divine Manifestation or an Exposition of the Threefold World to I. S. V. S. and A. V. F. In these two that follow the date is not set downe 29. A Booke of the Errours of the Sects of Ezechiel Meths to A. P. A. or an Apology to Esaias Steefell 30. A Booke of The last Judgement Further. 31. Certaine Letters to Divers Persons written at divers times with certaine Key 's for some hidden words The Bookes which the Author finished not are marked with this signe The faults escaped in Printing PReface verse 9. line 4. read * Divine Essence fol. 2. l. 23. for as r. viz. l. 32. for how r. that f. 3. l. 8. r. u transparent l. 24. r. * Formes f. 14. l. 27. r. but o not f. 15. l. 18. r. the p Eternity that q f. 16. l. 29. r. viz. the eye l. marg 18. r. viz. Turbae f. 17. l. 43. r. there for then f. 18. l. 30. for chimney r. furnace f. 22. l. 9. for ye r. we f. 25. l. 11. for where r. there f. 27. l. 11. for fire r. fire f. 33. l. 22. r. can g find l. 24. r. the * l God head f. 34. l. 17. r. wisdome for the Element giveth not Divine wit Reason or understanding but f. 45. marg l. 19. r. t appeareth or f. 70. marg l. 19. r. doake or hollow f. 59. marg l. 1. r. that Spirit f. 60. marg l. 3. r. c workmaster f. 63. l. 16. r. nothing that can give it any thing but f. 56. l. 31. r. wherein f. 68. marg l. 12. r. forth f. 69. l. 24. r. Tree Or as f. 72. l. 5. unlesse f. 80. l. 24. r. a desire l. 25. r. b l. 26. r. c f. 83. l. 25 r. which holdeth f. 89. l. for s r. 1 f. 90. l. 32. r. and i bitternesse l. 33. r. k for i l. 35. r. I for k l. 40. r. m for l l. 41. n for m l. 42. o for n p for o f. 93. l. 16. r. one thing hath swallowed up another f. 94. marg l. 10. r. and workes f. 95. l. 1. r. without it is f. 99. l. 6. for them r. then f. 105. l. 17. r. Gift l. 43. r. soule f. 106. marg l. 7. r. m or Chist l. 39. r. Spirit of f. 107. l. 3. r. whores wolves f. 110. l. 21. r. soule f. 114. l. 3. r. not see them f. 122. l. 1. r. the life f. 124. l. 36. r. the a Calling f. 127. l. 39. r. this world f. 130. l. 2. r. of no l. 20. be no more f. 143. 1. 25. r. and there is l. 36. r andt. l. 38. r. u partiality f. 146. l. 30 for those r. these f. 147. l. 20. r. to be done f. 148. l. 7. r. an end f. 154. l. 39. r. l sournesse Preface to the Clavis verse 9. marg r. ex sensu end shutz f. 2. l. 20. r. first in f. 10. l. 1. for put