out of this minde which standeth in the darknesse God generated the Angels which are flames of fire yet shining through and through with the divine light for in this minde a Spirit can and may be generated and not else for before it in the heart and light of God there can no Spirit be generated for the heart of God is the end of Nature and it hath no quality therefore also nothing cometh out of it more but it continueth unchangeably in the Eternity and it shineth in the minde of the quality of the darknesse and the darknesse cannot comprehend it 42. Now therefore in the anguishing minde of the darknesse is the inexpressible or unutterable source quall or rising property from whence the name quality existeth as from many qualls or sources or Wells into one quall or source and out of these many sources running into one source springeth forth the plurality of skill so that there is a multiplicity or variety of it and the Spirit of God out of the light cometh to helpe every skill or science or knowledge and in every skill of the sources or quals in the quality by its kinde infecting of the love it maketh againe a centre and in the centre a source or quall or spring is generated againe as a twig out of a Tree where againe there springeth forth a minde in the anguish and the Spirit of Love with its infecting or infusing of kindnesse maketh all every thought in the will and that essentially 43. For the will in the Centre climeth aloft till it generateth the fire and in the fire is the substance and essentiality generated for it is the spirit thereof and the end of the will in the dark minde and there can be nothing higher generated in the anguish than the fire for it is the end of nature and it generateth againe the anguish and the source as may be perceived Now therefore the dark anguishing aking or anxious minde hath not onely one substance viz. one being or essence in it selfe but many or else no quality could be generated and yet it is truely but one being essence or substance and nor many 44. Thou deare soule thus saith the high Spirit to thee yeeld up thy minde here and I will shew it thee Behold what doth comprehend thy will or wherein consisteth thy life If thou sayest in water and flesh No it consisteth in the fire in the warmth if the warmth were not then thy body would be stiff with cold and the water would dry away therefore the minde and the life consisteth in the fire 45. But what is the fire First there is the Darknesse the Hardnesse the eternall cold and the Drinesse where there is nothing else but an eternall hunger Then how cometh the fire to be Deare soule here in the fires coming to be the Spirit of God viz. the eternall Light cometh to helpe the hunger for the hunger existeth also from the Light because the divine vertue beholdeth it selfe in the darknesse therefore the darknesse is desirous and longing after the Light and the desirousnesse is the will 46. Now the will or the desirousnesse in the drinesse cannot reach the Light and therein consisteth the anguish in the will longing after the Light and the anguish is attractive and in the attracting is the woe and the woe maketh the anguish greater so that the anguish in the harshnesse attracteth much more and this attracting in the woe is the bitter sting or prickle or the bitternes of the woe and the anguish reacheth after the sting or prickle with attracting and yet cannot comprehend it because it resisteth and the more the anguish attracteth the more the sting or prickle raveth and rageth 27. Now therefore the anguish bitternesse and woe in the sting or prickle are like a brimstone spirit and all spirits in Nature are Brimstone they torment or cause the anguish in one another till that the light of God cometh to help them and then there cometh to be a flash and there is its end for it can clime no higher in nature and this is the fire which becometh shining in the flash in the soule and also in the minde For the soule reacheth the vertue of the light which doth put it into meeknesse and in this world it is the burning fire in Hell it is immateriall and there it is the Eternall fire which burneth in the quality 48. Now thou deare soule here you see in a Glasse how very neere God is to us and that he himselfe is the heart of all things and giveth to all vertue power and life Here Lucifer was very heedlesse and became so very proud that when this Brimstone Spirit in the will of the minde of God was created then he would faine have fline out above the end of nature and would drive the fire out above the meeknesse he would faine have had all burne in the fire he would have ruled or domineered the sparks of fire in the Brimstone Spirit did elevate themselves too high and these Spirits pleased not the Creator or the Spirit in the Fiat and therefore were not established Angels although in the first minde when the Centre was opened to the creation of the Spirits he came to helpe them and beheld them as well as the other Angels but they indeed generated a fiery will when they should have opened their Centre to the regeneration of their mindes and so should have generated an Angelicall will 49. The first will out of which they were created that was Gods and that made them good and the second will which they as obedient children should have generated out of their Centre in meeknesse that was evill and therefore the Father for generating such a childe was thrust out from the vertue of God and so he spoyled the Angelicall kingdome and remained in the source of the fire and because the evill childe of their minde did turne away from the meeknesse therefore they attained what they desired For the minde is the God and the Creator of the will that is free from the Eternall Nature and therefore what it generateth to its selfe that it hath 50. Now if you aske Wherefore came not the Love of God to helpe them againe No friend their minde had elevated it selfe even to the end of Nature and it would faine have gone out above the Light of God their minde was become a kindled source of fire in the fierce wrath the meeknesse of God cannot enter into it the Brimstone Spirit burneth eternally in this manner he is an enemy to God he cannot be helped for the Centre is burning in the flash his will is still that he would faine goe out above the meeknesse of God neither can he get frame or create any other will for his source hath revealed the end of Nature in the fire and he remaineth an unquenchable source of fire the heart of God in the meeknesse
by turning round n Rumbling or thunder-clap o Or reflecteth p Or skreek q Or filled r Or lovely Å¿ Dominion or jurisdiction t Or springing substance * The Divine everlasting gates or doors by which we have entrance to the Deity u Or loving favour x With or for y Or riggling z Property vertue or power a The substance that springeth or buddeth out of the tartnesse b Or astringent attraction * Begetting hatching hearing bringing forth or propagation a Nativity birth or generation or working b Mixture poysoning venoming or temptation c Or roused up d Or temptation e Viz. the fruit of the austere matrix or genetrix f Or poysonous vertue g Who bringeth us forth out of the Wrath into the Love of God h Theologie h Theologie i Or Evill will k But remaine hidden and undiscovered l Or understand and consider it aright m Or Budding property n Or Springing property o Or Lake of Torment p Or Soure tart springing substantiality q Or for r Or tart soure fountaine Å¿ Twig or branch t Or exulting great Joy u Or life x Or well-spring y Or beginneth to stirre * Or right †Begetting or propagation a Substance or off-spring b Destruction or perdition c Or carried about him d Wit reason or skill e Preservation or propagation f Preservation or protection g Unigenitus h Begotten or born or brought forth i Verbum Domini * Or power k Which the soul is l Or out of Gods own essence or substance on a childe is the fathers own substance m Or paradisicall sustenance n Or in the ground or foundation of the beginning and sustaining of mans life o Or enduring substance p Or withstand the spirit of the manifestation of the hidden things of God q Or representeth to you r Divine or Apostolicall Authoritie or Jus Divinum s Or blinded and mocked by them t In the ground where the graine of Mustard-feed is sowne and springeth up u Or Infant x Or Divine Birth a Or begetting b Indissoluble c Astrall starry or aiery spirit of man d Weake feeble empty and dry e Or A king properties f Or Worke in continuall generating as the breath goeth in and out continually for the preserving of life g Or Strong h Or exercise its thoughts and purposes in resignation i Ver bum Domini k Laughing for joy l Or Halelujahs m Note what is possible to be spoken of and what not n Or Dominion of the anger of God o The whore of the Beast p Or Ornament of her kingdome q Viz. The first and the third Principle r Or Mingle themselves Å¿ Animall or Beastiall man t Or upon a dark place u Inward senses or thoughts x Or Thoughts or inward senses y Or answer this question z Or working propertie a Or accounted sinne b Satan In principio d Wel-spring or fountain e As before verse 37. f Their being made corporeall continued in the spirituall substance * Or one Element g Or working fountain of their condition as a boyling springing torment h That is the power glory or lustre of the â—ather i The attracting astringent soure tart smartnesse k The flash of fire †The harshnesse l As when the the rayes of the sun which turneth the hard cold ice into thin fluid water m Or can work no more n Or stream o Unsearchable unfathomable or inconceiveable p Gentle or friendly q Begotten r Or in Å¿ Or in all things t Vacuum or valley of darknesse u Or Satiating x Or ground y Or Welspring of water wch is the ground of Humility z Centra a Acknowledged or manifest as the aire is not knowne or breathed forth in the originall of the fire before the light be kindled b Begetting generating or working c Light water d Or continuall operation e Or moving working f Or Hallelujahs g Or working h Working or influence i Or Valley of Darknesse k Or Roote l Fountaine of poyson m Viz. the cold fire n Or Created o In the opening of the ground as a building from the Earth p Or established a Inward senses or thoughts b Or be in true resignation c Or torment or working property d In wrath or anger doth e Generation begetting or working f Or the manner g Limbus signifieth a seed or concretion of matter h Insensible dumb speechlesse i Dust dirt or mud k Or working property l Astringency or tartnesse m Or devourer the most pure elementary aire n Or finishing of its time o Or Attain p Or dumb q Or light that cannot be endured as is in the matrix of the first Principle r Made known to Angels and men Å¿ Generating working or begetting t Or Into * Or Condition u Principalities Thrones and Dominions x Narrownesse or a Corner y The universall place of this world as farre as the creating word Fiat spreads it selfe z Fountaine or Well-spring a Or Working b Mother the Eternall Nature or Roote c Glideth away in his thoughts imperceptibly d Or womb The temporary Matrix is the temporary Nature and the Eternall Matrix is the Eternall Nature e Or awakened f Astringent attraction g In the Mothers womb h Or Their minds into resignation i The fiery forme would have a Creature of its own k Felt or perceived l Or Bright m With or rarified n Dust cloud durt or puddle o The Spirit moved upon the Water a Distinction specificall difference or forme or variation whereby every thing hath its own peculiar Essence b Or qualifieth c The starres d Or bringer forth e Outward Reason f Or Nature g Or repositery h Or buildeth i Or spirit of the water k Out-birth l The originall Text Mercurius m Or continuall generation and subsistence n In o Aketh p Falling away or decaying destruction q Or root r Glance or lustre s Or concrete Note t Or out-birth Note u Expanded or spred x Viz the Aire y The corruptibility z That is the reader wil not understand it †Or understand a Wavereth b Bodily created or corporized c Note the power by which the holy men raised the dead d Or operative propagation e Or the dominion or influences of the stars f Or out birth issue or off-spring g Gr divided into parts or varyed h Attracting i Food k Or astringency is the root of the mother l As steel and a flint strike fire m As when ye throw water into the fire n Impregnated o Lustre or brightnesse p Or thereby q Or seeking r Into Å¿ Or divine working t Or work u Mother of Nature x Which possess the minds of straying Christians y Divine authority Jus divinum z Think or applauding any thing of God a Speculate as in a glasse b Or active property c Creature or
us Moreover wee have Gods Law and Commandements so that there is no excuse but onely our drowsie lazie negligence and carelesnesse and so wee are found to be sloathfull unprofitable servants in the Lords Vineyard 8. Lastly it is in the highest measure most needfull for us to learne to know our selves because the Devill dwelleth with us in this world who is both Gods Enemy and ours and daily misleadeth us and entrappeth us as he hath done from the beginning that wee might fall away from our God and Father that so he might enlarge his Kingdome and bereave us of our Eternall Salvation as it is written He goeth about as a roaring Lyon and seeketh whom he may devour 9. Seeing therefore wee are in such horrible danger in this world that wee are environed with enemies on every side and have a very unsafe Pilgrimage or Journey to walke and above all wee carry our worst Enemy within us which wee our selves hide and desire not to learne to know it though it be the most horrible Guest of all which casteth us headlong into the Anger of God yea it selfe is the very Anger of God which throweth us into the Eternall Fire of Wrath into the Eternall unquenchable torment therefore it is most needfull for us to learne to know this Enemy what he is who he is and whence he is how be cometh into us and what in us is his proper own also what right the Devill hath to us and what accesse of entrance into us how he is allyed with our own Enemy that dwelleth in us how they favour and helpe one another how both of them are Gods Enemies and continually lay wait for us to murther us and bring us to perdition 10. Further wee must consider the great Reasons why it is very necessary to learne to know our selves because wee see and know that wee must die and perish for our own Enemies sake which is Gods Enemy and ours which dwelleth in us and is the very halfe of Man and if he grow so strong in us that he get the upperhand and be predominant then he throweth us into the Abysse to all Devills to dwell there with them Eternally in an Eternall unquenchable paine and torment into an Eternall Darknesse into a loathsome house and into an Eternall forgetting of all Good yea into Gods contending will where our God and all the Creatures are our Enemies for ever 11. Wee have yet greater Reasons to learne to know our selves because wee are in Good and Evill and have the promise of Eternall Life that if wee overcome our own Enemy and the Devill wee shall be the children of God and live in his Kingdome with and in him among his holy Angels in Eternall joy brightnesse Glory and welfare in meeknesse and favour with him without any touch of Evill and without any knowledge of it in God Eternally Besides we have the Promise that if wee overcome and burie our Enemy in the Earth wee shall rise againe at the Last Day in a new Body which shall be without evill and paine and live with God in perfect joy lovelinesse and blisse 12. Also wee know and apprehend that wee have in us a Reasonable Soule which is in Gods Love and is Immortall and that if it be not vanquished by its adversary but fighteth as a spirituall Champion against its Enemy God will assist it with his holy Spirit and will enlighten and make it powerfull and able to overcome all its Enemies he will fight for it and at the Overcoming of the evill will Glorifie it as a faithfull Champion and Crowne it with the brightest Crowne of Heaven 13. Now seeing Man knoweth that he is such a twofold Man in the Capacity of Good and Evill and that they are both his own and that he himselfe is that Onely Man which is both good and evill and that he shall have the reward of either of them and to which of them he inclineth in this life to that his soule goeth when he dieth and that he shall arise at the Last Day in power in his Labour and Works which he exercised heere and live therein Eternally and also be Glorified therein and that shall be his Eternall foode and subsistence therefore it is very necessary for him to learne to know himselfe how it is with him and whence the impulsion to Good and to Evill cometh and what indeed the Good and Evill meerly are in himselfe and whence they are stirred and what properly is the Originall of all the Good and of all the Evill from whence and by what means Evill is come to be in the Devills and in Men and in all Creatures seeing the Devill was a holy Angel and Man also Created Good and that also such untowardnesse is found to be in all Creatures biting tearing worrying and hurting one another and such Enmity strife and hatred in all Creatures and that every thing is so at oddes with it selfe as wee see it to be not onely in the Living Creatures but also in the Starres Elements Earth Stones Mettalls in Wood Leaves and Grasse there is a Poyson and Malignity in all things and it is found that it must be so or else there would be no life nor mobility nor would there be any colour or vertue neither thicknesse nor thinnesse nor any perceptibility or sensibility but all would be as Nothing 14. In this high Consideration it is found that all is through and from God Himselfe and that it is his own substance which is himselfe and he hath created it out of himselfe and that the Evill belongeth to the forming and mobility and the Good to the Love and the austere severe or contrary will belongeth to the joy so far as the Creature is in the Light of God so far the wrathfull and contrary will maketh the rising Eternall Joy but if the Light of God be extinguished it maketh the rising painfull Torment and the Hellish Fire 15. That it may be understood how all this is I will describe the Three Divine Principles that therein all may be declared What God is what Nature is what the Creatures are what the Love and Meeknesse of God is what Gods desiring or will is what the wrath of God and the Devill is and in conclusion what joy and sorrow is and how all took a beginning and endureth Eternally with the true difference between the Eternall and transitory Creatures Especially of Man and of his soule what it is and how it is an Eternall Creature and what Heaven is wherein God and the Holy Angels and holy Men dwell and what Hell is wherein the Devils dwell and how all things originally were created and had their beeing In summe what the Essence of all Essences is 16. Seeing the Love of God hath favoured mee with this knowledge I will set it downe in Writing for a Memoriall or remembrance to my selfe because we live in this
of the Prima Materia or first matter in the spirit but the syllable CU having so strong a pressure from the heart and yet is so presently snatched up by the syllable RI and the whole understanding sense or meaning is changed into it this signifieth and is the bitter prickly wheel in the generating which vexeth and whirleth it self as swiftly as a thought the syllable US is or signifieth the swift fire-flash that the Materia or matter kindleth in the fierce whirling between the harshnesse and the bitternesse in the swift wheel where you may very plainly understand or observe in the word how the harshnesse is terrified and how the power or vertue in the word sinketh down or falleth back again upon the heart and becometh very feeble and thin yet the sting or prickle with the whirling wheel continueth in the flash and goeth forth through the teeth out of the mouth where then the spirit sisseth like fire a kindling and returning back again strengtheneth it self in the word 13. These four forms are in the originalnesse of nature and from thence the mobility doth exist as also the life in the seed and in all the creatures hath its originall from thence and there is no comprehensibility in the originalnesse but such a vertue or power and spirit for it is a poysonous or venemous hostile or enimicitious thing and it must be so or else there would be no mobility but all would be as nothing and the source of wrath or anger is the first originall of Nature 14 Yet here I do not altogether mean or understand the Mercurius Mercury or Quicksilver which is in the third Principle of this created world which the Apothecaries use although that hath the same vertue or power and is of the same essence but I speak of that in the first Principle viz. of the originalnesse of the essence of all essences of God and of the eternall beginninglesse nature from whence the nature of this world is generated Although in the originalnesse of both of them there is no separation but onely the outward and third Principle the sydereall and elementary Kingdome Region or Dominion is generated out of the first Principle by the Word and Spirit of God out of the eternall Father out of the holy Heaven CHAP. II. Of the first and second Principle what God and the Divine Nature is wherein is set down a further description of the Sulphur and Mercurius 1. BEcause there belongeth a divine light to the knowledge and apprehension of this and that without the divine light there is no comprehensibility at all of the Divine Essence therefore I will a little represent the high hidden secret in a creaturely manner that thereby the reader may come into the depth for the Divine Essence cannot be wholly expressed by the tongue the spiraculum vitae that is the spirit of the soul which looketh into the light onely comprehendeth it For every creature seeth and understandeth no further nor deeper then its mother is out of which it is come originally 2. The soul which hath its originall out of Gods first Principle and was breathed from God into Man into the third Principle that is into the Sydereall and Elementary birth that seeth further into the first Principle of God out of in and from the essence and property of which it is proceeded And this is not marvellous for it doth but behold it selfe onely in the rising of its birth and thus it seeth the whole depth of the Father in the first Principle 3. This the Devils also see and know for they also are out of the first Principle of God which is the source of Gods originall nature they wish also that they might not see nor feel it but it is their own fault that the second Principle is shut up to them which is called and is God one in essence and threefold in personall distinction as shall be mentioned hereafter 4. But the soul of Man which is enlightned with the holy Spirit of God which in the second Principle proceedeth from the Father and the Sonne in the holy Heaven that is in the true divine Nature which is called God this soul seeth even into the light of God into the same second principle of the holy divine Birth into the heavenly essence but the Sydereall Spirit wherwith the soul is cloathed and also the Elementary Spirit which ruleth the source or springing and impulsion of the blood they see no further then into their mother whence they are and wherein they live 5. Therefore if I should speak and write that which is pure heavenly and altogether of the clear Deity I should be as dumb to the reader which hath not the knowledge and the gift to understand it Yet I will so write in a Divine and also in a creaturely way that I might stirre up any one to desire and long after the consideration of the high things and if any shall perceive that they cannot do it that at least they might seek and knock in their desire and pray to God for his holy Spirit that the door of the second Principle might be opened to them for Christ biddeth us to pray seek and knock and then it shall be opened unto us For he saith All that you shall ask the Father in my name he will give it you Ask and you shall teceive seek and you shall finde knock and it shall be opened unto you 6. Seeing then that my knowledge hath been received by seeking and knocking I therefore write it down for a memoriall that I might occasion a desire in any to seek after them and thereby my talent might be improved and not be hidden in the earth But I have not written this for those that are wise aforehand that know all things and yet know and comprehend nothing for they are full satisfied already and rich but I have written it for the simple as I am that I may be refreshed with those that are like my selfe Further of the Sulphur Mercurius and Sal. 7. The word or syllable SUL signifieth and is the soul of a thing for in the word it is the oyle or light that is generated out of the syllable PHUR and it is the beauty or the welfare of a thing that which is lovely and dearest in it in a creature it is the light by which the creature seeth or perceiveth and therein Reason and the Senses consist and it is the spirit which is generated out of the PHUR The word or syllable PHUR is the prima materia or first matter and containeth in it self in the third Principle the Macrocosme from which the Elementary Dominion or Region or Essence is generated But in the first Principle it is the essence of the most inward birth out of which God generateth or begetteth his Sonne from eternity and thereout the holy Ghost proceedeth understand out of the SUL and out
is weaker for it hath no kindling from the vertue of the Sunne and although the vertue of the Starres and the quality are kindled from the Sunne yet all is too little and so it becometh feeble or as it were dead and when the Tincture is feeble then the vertue in the bloud which is the Tincture is wholly weake and finketh into a sweet rest as it were dead or overcome 23. But now in the Tincture onely is the understanding which governeth the minde and maketh the thoughts or senses therefore all is as it were dead and the Constellation now onely ruleth in the roote of the first Principle where the Deity like a glance lustre or vertue worketh in all things There the starry Spirit in the glance of the Glasse of the divine vertue in the Element of fire looketh into the Matrix of the water and setteth his jawes open after the Tincture but that is voyde of power and therefore he taketh the vertue of the Tincture viz. the minde and mingleth or qualifieth with it and then the minde sealeth the Elements and worketh therein Dreames and visions all according to the vertue of the Starres for it standeth in the working and quality of the Starres and these are the Dreames and visions of the night in the sleepe The gate of the highest depth of the life of the Tincture 24. Though the Doctor it may be knoweth what the Tincture is yet the simple and unlearned doth not who many times if they had the Art have better gifts and understanding than the Doctor therefore I write for those that seeke though indeed I hold that neither the Doctor nor the Alchimist hath the ground of the Tincture unlesse he be borne againe in the Spirit such a one seeth through all whether he be learned or unlearned with God the Peasant is as acceptable as the Doctor 25. The Tincture is a thing that seperateth and bringeth the pure and cleere from the impure and that bringeth the life of all sorts of Spirits or all sorts of Essences into its highest pitch degree or exaltation Yea it is the cause of the shining or of the lustre it is a cause that all creatures see and live but its forme is not one and the same in every thing it is not in a Beast as in Man so also it is different in stones and hearbs although it is truly in all things yet in some things strong and in some weake 26. But if we search what it is in essence and propertie and how it is generated then wee finde a very worthy precious noble substance in its birth for it is come forth from the vertue and the fountaine of the Deity which hath imprinted it selfe in all things and therefore it is so secret and hidden and is imparted to the knowledge of none of the ungodly to finde it or to know it and although it be there yet a vaine false or evill minde is not worthy of it and therefore it remaineth hidden to him And God ruleth all in all incomprehensibly and imperceptibly to the Creature the creature passeth away it knoweth not how and the shadow and the figure of the Tincture continueth eternally for it is generated out of the eternall will but the Spirit is given to it by the Fiat according to the kinde of every creature also in the beginning of the Creation it was implanted and incorporated in jewels stones and metalls according to the kinde of every one 27. It was from Eternity in God and therefore it is eternally in God But when God would create a similitude of his Essence and that it should be generated out of the darknesse then it stood in the flash of fire that went forth in the place where the fift forme of the birth of love generateth it selfe in the similitude for it was generated out of the fountaine of the will out of the heart of God and therefore its shadow continueth in the will of God eternally and for the sake thereof also the shadow of all creatures and of every essence substance or thing which was ever generated in the similitude remaineth eternally for it is the similitude of God which is generated out of the eternall will yet its Spirit continueth not eternally in the third Principle of this world that ceaseth or passeth away with the ceasing of the springing or the ceasing of the life 28. For all whatsoever liveth in the third Principle corrupteth or passeth away and goeth into its Ether and end till it come to the figure of the Tincture and that continueth standing eternally as a shadow or will without spirit or mobility But in the second Principle the Tincture continueth eternally standing in the spirit and in the substance or essence all very powerfully viz. in Angels and Men as also in the beginning or first springing of every substance for their Centre to the Birth is eternally fixt or stedfast Of it s the Tinctures Essences and property The deepe Gate of Life 29. It s Essence is the flash in the Circle or Circumference of the springing of the Life which in the water maketh the glance and shining and its roote is the fire and the stock is the soure harshnesse Now the flash separateth the bitternesse and harshnesse from the water so that the water becometh soft fluid and cleere wherein then the sight of all creatures doth consist so that the Spirit in the flash in the Matrix of the water doth see and the flash standeth therein like a glance or lustre and filleth the Spirit of the Essences from which the Essence draweth vehemently to it selfe for it is the soure harshnesse and the flash continually separateth the darknesse from the light and the impure from the pure and there now standeth the divine vertue or power and the divine glance continually imagineth or imprinteth it selfe in the pure from which the soure strong property is separated out from Nature and the divine Glance maketh the pure sweet for it mingleth it selfe or infecteth there 30. But the sweetnesse is like Oyle or fire wherein the flash continually kindleth it selfe so that it shineth But the Oyle being sweet and mingled with the Matrix of the water therefore the shining light is steady constant and fixt and sweet But being it cannot in the nature of the water continue to be an oyle onely because of the infection of the water therefore it becometh thick and the nature or kinde of the fire coloureth it red and this is the Bloud and the Tincture in a Creature wherein the noble life standeth Of the Death and of the Dying The Gate of affliction and of misery 31. Thus the noble life in the Tincture standeth in great danger and hath hourely to expect the corruption or destruction breaking or dissolution for as soone as the bloud wherein the Spirit liveth floweth out or passeth away the Essence breaketh or dissolveth and the Tincture flieth away like a glance or
and in quality also 31. But if it put its will forward into meeknesse viz. into the obedience of God then it is in the source or of the quality and property of the heart of God and receiveth divine vertue and then all its rough Essences become Angelicall and joyfull and then its rough Essences are very serviceable to it and are better and more profitable to it than that it were altogether sweet in the Originality in which being sweet there would be no strength nor such mighty power as in the harsh bitter and fiery Essences 32. For the fire in the Essence cometh to be a soft meeke light and is nothing else but a zealous or eagar kindling of the Tincture and the harsh essence causeth that the divine vertue can draw it to it selfe and taste it for in the soure or harsh essence the taste doth consist in nature in like manner the bitter essence serveth to make the moving rising joy fragrancy and growing and out of these formes the Tincture goeth forth and it is the house of the soule as the Holy Ghost goeth forth from the Father and the Sonne so also the Tincture goeth forth from the light of the fiery soule and then also from its vertuous or powerfull Essences and so it resembleth the Holy Ghost but yet the Holy Ghost of God is a degree higher for he goeth forth from the Centre of the light wholly in the fift forme from the heart of God at the end of Nature 33. Therefore there is a difference between the Tincture in Man and the Holy Ghost and the bestowed virgin of the divine vertue or power dwelleth in the Tincture of the soule that is if it be true and faithfull but if the soule be not faithfull then shee departeth into her Centre which is not wholly shut up for there is but halfe a Birth between except the soule passe into the stocke of harshnesse and malice evill or wickednesse and then there is a whole birth between For the harshnesse standeth in the fourth forme of the Darknesse and the bitternesse in the fire between the fourth and fift forme as is mentioned before 34. Now Reason's question is How hath Eve received the soule from Adam Behold when Gods harsh Fiat took the Rib out of Adam then it attracted out of all Essences also to it and the Fiat Imaged formed imagined or impressed it selfe together therein that it might continually and eternally stay therein But now the Tincture in Adam was not yet extinguished but the soule of Adam sate yet wholly with might and vertue or power in the Tincture onely the virgin was departed and therefore now the Fiat took the Tincture and the soure harsh Essences mingled or qualified with the soure harsh Fiat for it viz. the Fiat and the sourenesse or harshnesse in the Essences are one kinde of Essence 35. Thus the Fiat inclined it selfe now to the heart of God and the Essences received the divine vertue or power and there sprung up the blossome in the fire and out of the blossome sprung againe the own proper Tincture and thus Eve was a living soule and the Tincture filled it selfe in the growth even as it is a cause of all growing so that instantly there was a whole body in the Tincture For that was possible they were not yet fallen into sinne neither were there yet any hard grissles and bones 36. You must understand or conceive it aright Eve gat not Adams soule nor Adams body but one onely Rib but shee was extracted from the Essences and gat her soule in her Essences that were given her in the Tincture and the body grew for or to her in her own sprung up Tincture yet in vertue or power but the Fiat had already formed or made her a Woman indeed shee was not deformed but altogether lovely for shee was of a heavenly kinde in Paradise yet the Marks were already also set upon her by the Fiat of the Great world and it could not otherwise be shee must be a Woman for Adam indeed they were in Paradise and if they had not eaten of the Tree and if they had returned againe to God then they should have continued in Paradise but the propagation must now needs have been after a womanly manner and should not have stood Eternally for Satan had brought it too farre although he had not yet suffered himselfe to be seene onely he strewed sugar abroad in the spirit of this world till at length the lovely beast did lay it selfe forth upon the Tree as a flatterer and lyar The Gate of our Propagation in the Flesh 37. As I have mentioned above the noble Tincture is now hence-forth generated thus in a manly or masculine and womanly or feminine kinde or sex out of the soule The Tincture is so subtile and mighty powerfull that it can goe or goeth into the heart of another into his Tincture which the devillish bewitching whores well know yet they understand not the noble Art but they use the false Tincture of the Devils and infect many in their marrow and bones by their Incantation for which they shall receive their wages with Lucifer who would faine have raised his Tincture to be above God 38. But know that the Tincture is in the menkinde somewhat divers from that in the womenkinde for the Tincture in the menkinde goeth out of the Limbus or Man and the Tincture in the women-kinde goeth out of the Matrix For the vertue of the soule frameth imprinteth fashioneth or Imageth it selfe not onely in the Tincture but in the whole body for the body groweth in the Tincture 39. But thus the Tincture is the longing the great desire after the virgin which belongeth to the Tincture for it is subtile without understanding but it is the divine inclination and continually seeketh the virgin which is its play-fellow the masculine seeketh her in the feminine and the feminine in the masculine especially in the delicate complexion where the Tincture is most noble cleere and vigorous from whence cometh the great desire of the masculine and feminine sex so that they alwayes desire to copulate and the great burning love so that the Tinctures mingle together and try prove or taste one another with their pleasant taste whereas one sex continually supposeth that the other hath the virgin 40. And the Spirit of the great world now supposeth that he hath gotten the virgin he graspeth with his clutches and will mingle his infection with the virgin and he supposeth that he hath the prize it shall not now run away from him he supposeth now he will finde the Pearle well enough But it is with him as with a Theefe driven out of a faire Garden of Delight where he had eaten pleasant fruit who cometh and goeth round about the inclosed Garden and would faine eate some more of the good fruit and yet cannot get in
will out of the through broken Gate of the Deepe where the wheele of the stirring and breaking-through standeth in the Eternall Minde which reacheth the cleere true and pure Deity of the Heart of God 13. This Image is not the Heart of God but it reacheth into the Heart of God and it receiveth vertue light and joy from the Heart and Light of God for it is in the Eternall will of the Father out of which he the Father continually generateth his Heart and Word from Eternity and his Essences which in the Element of his body viz. in the Element of Ignorance in the Eternall Wonders of God now breathed into him they in respect of the high triumphing Light out of the Heart and Light of God were Paradise his meate and drinke was Paradise out of the Element in his will whereby then he drew the vertue of the Eternall Wonders of God into him and generated the noise voice sound or the Eternall Hymne of the Eternall Wonders of God out of himselfe before the will and all this stood before the chast high noble and blessed virgin the Divine Wisdome in a pleasant sport and was the right Paradise 14. But now what this is my Pen cannot describe I rather long after it to comprehend it more in perfection and to live therein which wee here in the light of Nature in the Gate of the Deepe know and behold but wee cannot raise our threefold minde into it till our rough Garment be put off and then wee shall behold it without molestation 15. But because the foure Elements went forth now further out of the one Element and made with the quintessence of the Starres and with the heart of the Essences viz. the Sunne the third Principle wherein also the great Wonders stood and because there was no creature found that could manifest those wonders but onely that Image and similitude of God viz. Man who had the chast virgin the wisdome of God in him therefore the Spirit of this world pressed so hard upon the Image for the virgin that it might manifest its wonders and did possesse Man from whence he first gat the name Mensch Man as a mixt Person 16. But when the Wisdome of God saw that Man from the Spirit of the world came to lust to mingle himselfe with the foure Elements then came the Commandement and said Thou shalt not eate of the knowledge of good and evill Now the knowledge of good and evill is not manifest in the Paradise and in the kingdome of Heaven but onely in the issue out of the Element in the fiercenesse there onely standeth the knowledge of evill manifest and there onely the Essences are kindleable and so therein Death sticketh of which God said When thou eatest thereof thou shalt dye 17. God intended that the body which he should get from the infection of the foure Elements must dye and it did also presently in his tender virgin minde dye to the Paradise and gat the minde of this world wherein sticketh nothing but patching and piecing as also frailty and at last Death 18. But that the foure Elements with the Sunne and Starres had such power to presse upon Adam and to infect him the cause of it was because he was extracted out of them viz. out of the Element and had in the Originality all the three Kingdomes all three Principles in him and therefore it was that he must be tempted whether he could stand in the Paradise in the Kingdome of Heaven and there both heavenly and also earthly fruit was set before him 19. For the Tree of Temptation was earthly as now adayes all the Trees are all the other were Paradisicall from which Adam could eate Paradisicall vertue in his mouth and had no need of stomack and gutts for they the Trees were like his body and like the Element and the Tree of Temptation was like the foure Elements 20. But that Moses presseth so hard upon it and saith God created Man of a lump of Earth there the vaile is before his face so that the earthly Man cannot looke him in the face indeed he was rightly a lump of earth and earth when he had eaten earthly fruit which God did forbid him but if Adam before the Fall had been of the earth earthly then God would not have forbidden him the earthly fruit as also if he had been created out of the earthly Element wherefore did not the Earthly Element put its cloaths upon him instantly with a rough skin Wherefore did that Earthly Element leave Man naked and bare and when it had plainly possessed him yet it left him naked 21. Moses speaketh onely of the Tables of God which were graven-through with the Ten Commandements so that they could see through them into the Paradise he hung the vaile before his face as is to be seene concerning the people of Israel because Man was become earthly and therefore must put off the earthly againe and then he must with Josua or Jesus enter into the Paradisicall Promised Land and not with Moses stay in the Wildernesse of this world where the vaile of this world hangeth before him before the Paradise 22. Reason must not imagine that God ever made any Beast out of a lump of Earth as a Potter maketh a Pot but he said Let there come forth all sorts of Beasts every one after its kinde that is out of all Essences every one after the property of its Essence and so also it was by the Fiat figured according to the property of its own Essence and in like manner all Trees Hearbs and Grasse all at once together how then should the Image of God be made out of the fragile or corruptible Essences But it must be and was made in the Paradise out of the Eternall Essences 23. The earth is not Eternall and for the sake of the fragility or corruptibility therefore mans body must breake or perish because he hath attracted the corruptibility to him thus also the Paradificall knowledge delight and joy is departed from him and he is fallen into the kindled anger of the kindled foure Elements which according to their fiercenesse qualifie with the eternall anger in the Abysse although the outward Region of the Sunne is mitigated so that it is a pleasant habitation as is seene before our eyes yet if the Sunne should vanish away then thou wouldst well see and feele the anger of God consider it well 24. Thus it is shewed us in the light of Nature that when Adam was thus impregnated or possessed from the Spirit of this world then God built or made a Garden in Eden upon earth in the Paradise and caused to grow up all sorts of Paradisicall fruit pleasant to behold and good to eate and the Tree of the Temptation in the midst of the Garden of Eden which had its Essences from the Spirit of this world and the other
was the Masculine seede of the earthly Man which the earthly Matrix of the virgin conceived in the bosom of the virgin Mary yet the earthlinesse defiled not the Limbus of the New Creature in the holy Element for the word of the Deity which was the mark of the limit of seperation did hinder that 47. And the Angelicall Image as to the Limbus of the holy pure Element came naturally to be flesh and bloud with the infecting and figuring of all naturall Regions of humane members as all the children of Men and attained his naturall soule in the beginning of the third Moneth as all other children of Adam which hath its ground out of the first Principle and hath raised up its Throne and seate into the Divine Element into the Joy or habitation wherein it sat in the Creation in Adam and there hath attained its Princely Throne in the Kingdome of Heaven before God again out of which it was gone forth with sinne in Adam 48. And thither the second Adam with his becoming Man brought it in againe and there as a loving childe was bound up with the Word of God in love and righteousnesse And there the new creature out of the Element came to be the body of the soule For in the new Creature of the Limbus of God the soule was holy and the Earthly Essences out of flesh and bloud clave to it in the time of the earthly body which Essences Christ when his soule with the new creature went into Death left in Death and with the new body in the naturall soule arose from Death and triumphed over Death as hereafter you shall see the wonders concerning the Death and Resurrection of Christ 49. But that the soule of Christ could be generated both in the new and also in the old earthly creature is because the Gate of the soule in the first Principle standeth in the source or quality of the Eternity and reacheth into the Deep Gate of the Eternity in the Fathers Originall will wherewith he breaketh open the Gate of the Deep and shineth or appeareth in the Eternall Light 50 Now then as the Word of God is in the Father and goeth forth out of the Father into the pure Element and that the same Word was given to Man againe in the Fall from out of the holy Element through the voyce of the Father with the promise of th Treader upon the Serpent out of Grace in the Centre of the light of life so the naturall soule of Christ with its first kindling in its Centre of the light of life where the Word with the consent of the virgin Mary had set it selfe by the Word in the Father of Eternity received the Principle of the Father in the Light 51. Thus Christ according to this forme was the naturall Eternall Sonne of God the Father and the soule of Christ in the Word was a selfe subsisting naturall Person in the Holy Trinity 52. And there is in the Depth of the Deity no such wonderfull Person more as this Christ is which the Prophet Isaiah calleth in the Spirit highly knowne by him Wonderfull Power or vertue Champion or Saviour Eternall Father and Prince of Peace whose Dominion is great and upon his shoulders understand upon the creatures of the Element 53. And the second Birth of the soule of Christ stood in the naturall propagation like the soules of all men for he also as well as other Men was in six Moneths wholly figured framed or formed with a naturall body and soule with all the Gates of the Minde and senses the soule in the first Principle and the body in the third Principle and then Christ the true breaker through continued standing in the second Principle in the Kingdome of God and after nine Moneths was borne a Man out of the body or womb of the virgin Mary and wee saw his Glory as the Glory of the onely begotten Sonne of God the Father 54. And here the light shone in the Darknesse of the naturall outward body as Saint John witnesseth He came into or to his own and his own received him not for they knew him not but those which received him to them he gave the might to be the children of God and they were through him begotten to the Kingdome of Heaven for his is the Kingdome the Power or Might and Glory in Eternity Amen 55. Thus consider heere thou beloved Minde thou shalt heere finde the roote whereby Men before the Birth of Christ entered into salvation if you understand this writing aright as the same is knowne by the Author in the Grace of God then you understand all whatsoever Moses and the Prophets have written as also all whatsoever the Mouth of Christ hath taught and spoken thou hast no need of any Maske or Spectacles about it that knowledge needeth not to be confirmed by the Antichristian Throne or Stoole who saith The Divine Ordinances must be established by his Sea or Throne and whatsoever Men must teach and beleeve as if he could not erre 56. The light of Nature sheweth us now in the love of God cleane another Throne which God the Father with his Sonne Jesus Christ hath established the same is the Eternall Throne in or of Grace where our soule may be new Regenerated and not in the Antichristian Throne that is nothing else but the Throne of Babell the Confusion where he may continue to be the Ape of Christ upon Earth with his brave Hood where of late wee saw a young Lad Disciple or Scholler who pluckt the Pearle from his Hatband and his Hatband broke and then he became as another Earthly Man and none saluted reverenced or regarded him The difference or Distinction between the virgin Mary and her Son JESUS CHRIST The Earnest and true Gate of Christian Religion and of the Articles of Beliefe earnestly to be considered for Mans salvation-sake and because of the inventions and opinions of Hereticks and Schismaticks forged by the confused Babell of Antichrist The high and deep Gate of the Aurara and Day-spring in the Roote of the Lilly 57. The Mysterium or Mystery which wee knew not before meeteth us nor did wee know the Ground of it neither did wee ever esteeme our selves worthy of such a Revelation but seeing it appeareth unto us of Grace through the Mercy of the Gracious Sonne of God our Lord Jesus Christ therefore wee must not be so Lazy but Labour in the Garden of the Lilly in love to our Neighbour and for the sake of the Children of Hope especially for the sake of the poore sick Lazarus who lieth wounded in Babell who after his painfull sicknesse shall be healed in the smell of the Lilly and when he shall begin to goe out from Babell wee will set a Roote before him in Hebron which shall afford him strength to get quite out of Babell for his health 58. For the virgin the wisdome of God
the uttermost and leaveth him no time to escape but sticketh full of impatience under that heavy burthen he grumbleth and maundereth and seeketh all evill devices to ease his yoake that he might eate his bread in quietnesse and yet it will not be the Driver Hunter cruell Tyrant his Master is behinde him and taketh away his bread and feedeth him with sorrow under his yoake 34. And then he studieth cunning and deceit and casteth about to finde which way he may by shifts and tricks fill his belly and live he curseth his Master secretly and though he steale away closely by some slight the bread of another needy Man yet that must be right with him and his Master doth not regard it so he eate not of his cost and so that he continue to be his dogge under his yoake Thus the Master Lord or Superiour is unrighteous and wicked and maketh also that his servant is unrighteous and wicked whereas otherwise if he might eate his bread under an easie yoake he would not be so cursed and cunning in Theevery 35. But what will the Spirit of this Kingdome say Art thou not shining in Bravery Hast thou not taken possession of all Hast thou not the Earth in possession freely as God gave it thee Doest thou not right Doest thou not punish the wicked and lookest to it where the enemy breaketh it Doest thou not defend thy Countrey Art thou not a light to the blinde and appointest Teachers for them which drive them to patience The Kingdome is thine indeed thou hast purchased it the poore is thy servant indeed that in thy opinion cannot faile but be right 36. But the Divine Answer in the Light of Nature saith to mee Behold out of what art thou growen Have I planted thee art thou not growen in my wilde Garden When Adam went into the wilde Garden there he planted thee how art thou growen so great who hath given thee vertue or sappe thou wilde Tree My Love never stirred thee up all thy branches are wilde and thy fruit is wilde Doest thou think that my soule lusteth after thy food I will not eate of thy fruit I am strong and the Kingdome is mine he that cometh under my wings I will shelter him no storme can touch him moreover the Countrey is mine I have left it to you to be used in unanimous Love and have set you out of one and the same roote that you should be alike and love one another and prevent one another in chast Love 37. Thou wilde Beast how comest thou so great and strong Hast thou not trampled in my Garden of Roses and there made thee a Coutch Where are thy Brothers and Sisters How cometh it to passe that they lie at thy feete and that they are so leane and thou onely art strong and lusty Hast thou not devoured my Branches and brought forth young Wolves which devoure thy Cattle also and thou art a Beast with thy young ones should I suffer thee in my Garden of Roses Where is the Noble fruit which I did sowe Have you not turned them all into wilde branches And where now shall I seeke for the fruit and profit of my Garden of Roses And my soule would faine eate of the Good fruit but thou hast trampled all underfoote and made it a denne of Murther 38. Besides I heare a great howling and lamentation that all thy servants cry woe over thee because thou plaguest them and moreover thou hast shed my Noble seede and not sowen it but thou hast sowen thy wilde seede for the promoting of thy great devouring and pomp behold I have spewed thee out towards Babell in the Presse of my fierce wrath and there I will presse thee and I will plant my Lilly-Branch in my Garden of Roses which bringeth mee forth fruit after which my soule lusteth of which my sick Adam shall eate that he may be strong and may goe into Paradise Of the Thrusting Adam and Eve out of the Paradise of the Garden in Eden 39. And when God had thus provided Adam and Eve a Beastiall Garment to cover their shame and to defend them against the cold then he let them out of the Garden and set the Cherubine with a naked two edged sword before it to keep the way to the Tree of Life and he Man must now till the Ground But the understanding of us poore children of Adam and Eve is sunk so much that at our last old age wee scarce reach the understanding of any thing concerning the lamentable Fall of Adam and Eve Seeing wee must seeke very deep for it in the Centre of the Light of Life for it is very wonderfull which Moses saith God set the Cherubine before the Garden to keep and guard the way to the Tree of Life Who could understand it If God did not open our eyes wee should speak simply of a keeper with a sword and Reason seeth nothing else 40. But the Noble virgin sheweth us the Doore and how wee must enter againe into Paradise through the sharpnesse of the sword yet the sword cutteth the Earthly Body cleane away from the Holy Element and then the New Man may enter into Paradise by the way of Life And the sword is nothing else but the Kingdome or Gate of the fiercenesse in the anger of God where Man must presse in through the fierce bitter Death through the Centre into the second Principle into the Paradise of the holy Element before God where then the fierce grimme Death cutteth off the Earthly Body viz. the foure Elements from the holy one Element 41. And the keeper of the Garden is the Cherubine the cutter off of the source or quality of the Starres which holdeth the foure Elements for a while and then breaketh them and with its bitter sharpnesse severeth them from the soule and passeth away it selfe also with its sword this keeper is here in the way that wee cannot come to the Tree of the Eternall Life he is in the middest and suffereth us not to come into Paradise the grosse Garden of Eden which is our Earthly Flesh is the hedge or fortification before the Garden 42. Now if any body would come into the Garden he must presse in through the sword of Death though indeed Christ hath broken the sword so that now wee can much easier enter in with our soules yet there is a sword before it still but he that findeth the way aright him it doth not cut very much for it is blunt and it is bent and if the soule goe but into the Gate into the Centre then it is presently helped by the Noble Champion Christ for he hath gotten the sword into his hands he is the slaine Lambe of the House of Israel in the Revelation of John which took the Book of the first Principle out of the hand of the Ancient of Dayes who sate upon the Throne with his foure and twenty Elders which Book
or property and blossometh out of the Darknesse in the broken Gate of the darknesse in it as a pleasant habitation and so generateth its light out of the anxious fierenesse out of it selfe where then in the Light there goeth forth againe the endlesse source of the thoughts or senses which make a Throne and Region of Reason which governeth the whole house and desireth to enter into the Region of the Heaven out of which it proceeded not And therefore now this is not the Originall will which there desireth to enter into the Region of the Heaven but it is the reconceived will out of the source of the anxiety which will is in a desire to enter through the deep Gate of God 18. Now seeing it was impossible for the humane Spirit how much soever it was attempted tryed or sought therefore God must enter againe into the humanity and help the humane Spirit to breake the Gate of Darknesse that so it might be able to enter into the Divine power or vertue 19. And thus he dwelleth in two properties both which draw him and desire to have him viz. one fierce property or source whose Originall is the Darknesse of the Abysse and the other is the Divine power or vertue whose source or active property is the Light and the Divine Joy in the broken Gate of Heaven as the word Himmel Heaven in the Language of Nature hath its proper acute understanding from the pressing through and entring in and then with its Roote continuing to fit in the stock of Eternity wherein the Omnipotency is rightly understood which my Master in Arts will scarce give any credit to for he hath no knowledge therein it belongeth to the Lilly 20. Thus Man is drawen and held of both but the Centre standeth in him and he hath the Ballance between the two wills viz. between the Originall and the re-conceived will to the Kingdome of Heaven and in each scale there is a Maker who formeth what he letteth into his minde for the minde is the Centre of the Ballance the senses or thoughts are the weights that passe out of one scale into the other for the one scale is the Kingdome of the fiercenesse and of Anger and the other is the Regeneration in the vertue or power of God in the Heaven 21. Now behold O Man how thou art both Earthly and also Heavenly as it were mixt in one onely Person and thou bearest the Earthly and also the Heavenly Image in one onely Person and thou art also the fierce wrathfull property or source and thou bearest the Hellish Image which springeth in the Anger of God out of the source of the Eternity thus is thy minde and the minde holdeth the Ballance and the senses put weight into the scales 22. Therefore consider what weight thou puttest in by the senses thou hast the Kingdome of Heaven in thy power for the Word of the Divine vertue or power in Christ hath given it selfe to thee to be thy own and so also thou hast the Kingdome of Hell in a Bridle in the Roote and thou hast it for thy own by the right of Nature and thou hast the Kingdome of this world also according to thy Humanity received from Adam for thy own 23. Now consider what thou lettest into thy minde by thy senses for thou hast in each Kingdome a Maker which there maketh an Image of whatsoever thou layest into the scales by the senses for all lyeth in the making or formation and thou art in this body a field Ground or soyle thy Minde is the sower and the three Principles are the seede what thy Mâ—nde soweth the body of that groweth and that thou shalt reape to thy selfe and so when the earthly field or soyle doth breake then the new growen Body standeth in its perfection whether it be growen in the Kingdome of Heaven or in the Kingdome of Hell 24. By this now you might finde and understand the Ground how the Kingdome of this world is generated and how one Kingdome is in the other and how one is the Chist and receptacle of the other where yet there is no captivating at all but all is free in it selfe and Man standeth manifested in all three Principles and yet knoweth neither of them in the Ground except he be generated out of the Darknesse into the Light and then that source knoweth the fierce Eternity as also the Out Birth or Issue of the Eternity but he is not able to search out the Light for he is environed therewith and it is his dwelling house whereas yet he is with this body in this world and with the Originality of the soule in the ground of the Eternall source and with the Noble blossome of the soule in the Kingdome of Heaven with God and is thus rightly a Prince in the Heaven over Hell and Earth for the fierce source or torment toucheth it not but the blossome maketh out of the fierce source or quality Paradise viz. the high exalting Joy in the springing up 25. And thus thou Earthly Man mayest see how thou livest here in three Principles if thy minde incline it selfe to God but if it give up it selfe to the source of this world then thou standest before Heaven and thou sowest two Principles viz. the spirit of this world and the fierce source of Eternity The Well-spring or fountaine of the Antichristian Kingdome 26. Man possesseth this world and hath built him a glorious Kingdome for his own Glory as is plaine before our eyes yet he is not to be condemned therein though indeed that is cause of sinnes because God of his Grace hath sent his beloved Heart into the Flesh that Man might thereby goe out from the Flesh againe and enter into the Kingdome of Heaven But now his Earthly body must have sustenance that it may live and propagate and all the Governments and Arts of this world stand in this necessity for the earthly body cannot want them and they are borne withall by Divine Patience that the great Wonders may thereby be manifested 27. But this is Mans condemnation that he soweth onely the earthly and the Hellish seede and letteth the Heavenly stay in his Barne he stayeth without before Heaven and entereth not in for the Noble seede but he giveth God good words that he may be gracious to him and receive him into his Kingdome and soweth nothing but the Devils weeds in body and soule and then what new body shall there grow Shall it stand in the Heaven in the Holy Element or in the Abysse or shall the Pearle be cast before swine 28. If thy Maker in thee doth not make the Image of God but the Image of the Serpent how wilt thou then bring thy Beast into the Kingdome of Heaven Doest thou suppose that God hath Adders and Serpents in the broken Gate of the Regeneration in the Pleasant Habitation or dost thou suppose
the Life of Christ groweth so that in this world the Earthly Man doth but hang to it Thus the New Man is in God in the Life of Jesus Christ and the Old Man is in this world of which Saint Paul writeth cleerly in his Letter to the Romans that if wee thus live in the New Birth wee live to God but as to the old Adam wee are in this world where then the source of the Eternall Band in the soule is also changed and the soule entreth in it selfe into the Life of Christ into the Holy and Pure Element which in some places of my Second Booke I call the Ternarius Sanctus 17. Not according to the understanding of the Latine Tongue but according to the understanding of the Divine Nature by which words is excellently expressed the Life of Jesus Christ in God the Father as also the Characters or Letters themselves and the Spirit in the syllables doe signifie wherein the Birth unigeniture or Eternall working of the Deity is excellently understood though indeed it is hidden to the Historicall Man of the Schoole of this world yet it is wholly comprehensible to those that are enlightened from God who then also understand the source or working property of the Spirit in the Letter which is not at this time fit to be set downe here and yet it shall be brought to the understanding 18. And there is nothing more profitable for Man for his beginning to the New Birth than true earnest sincere Repentance with great earnest Purpose and Resolution for he must presse into the Kingdome of Heaven into the Life of Christ where then his Regeneratour is ready deepe in his Minde in the Light of Life and with desiring and earnestnesse helpeth to wrestle and so soweth himselfe as a Graine of Mustard seede into the soule of Man as a Roote to a New Creature And if the earnestnesse in the soule of a Man be great then the earnestnesse in his Regeneratour is also great 19. And it is not possible to describe the New Birth in Christ fully for he that cometh into it can finde it onely in himselfe by experience there groweth another Bud in his Minde another Man with other knowledge he is taught of God and he seeth that all the labour in the History without the Spirit of God is but a confused work of Babell from whence strife and contention in selfe Pride cometh for they aime onely at Pride and Advancement to Recreate themselves in the Lusts of the Flesh and in selfe They are no Shepheards or Pastours of Christ but Ministers or Servants of the Antichrist they have set themselves upon Christs Throne but they have erected it in this world 20. Yet the Kingdome of Christ is not of this world but consisteth in Power and there is the true knowledge of God in no Man except he be Regenerated in God out of his corrupted house of sinnes where then the fiercenesse changeth it selfe into Love and he is a Priest of God in the Life of Jesus Christ who alwayes seeketh that which is in Heaven in the Wonders of God and the New Man is hidden in the Old Man and is not of this world but he is in Ternario Sancto in the holy Body of Jesus Christ understand in the vertue of his Body 21. For such also his Covenant with us is both in the Baptisme and the Last Supper He tooke not the flesh of his Creature and gave it to his Disciples but he tooke the Body of the Pure Element that is before God wherein God dwelleth which is present in all Creatures but comprised in another Principle and gave it to his Disciples to eate and to drinke under Earthly Bread and Wine so also he Baptized the Outward Man with Earthly Elementary Water but the inward New Man he Baptiseth with the Water in the holy pure Element of his Body and Spirit which substance appeareth onely in the Second Principle and is present every where yet is hidden to the Third Principle viz. to the Spirit of this world 22. For as wee know that our Minde reacheth all over this world and also into the Kingdome of Heaven to God so also the Life of the Pure Element wherein the Creature Christ and our New Man in Christ standeth reacheth every where all over and it is all over full of the fullnesse of the Life of Jesus Christ but onely in the One Pure Holy Element and not in the foure Elements in the Spirit of the Starres 23. Therefore there needeth not in our Writings much toyle nor hard consideration or study wee write out of another Principle no Reader understandeth us rightly in the Ground except his Minde be borne in God there ought no Historicall skill and knowledge to be sought for in our Writings for as it is not possible to see God with earthly eyes so also it is not possible that an unenlightened Minde in the Earthlinesse can comprehend it Heavenly thoughts and meanings can comprehend it like must be comprehended by like 24. Indeed wee carry the Heavenly Treasure in an Earthly vessell but there must be a Heavenly receptacle hidden in the Earthly else the heavenly Treasure is not comprised nor held None should thinke or desire to finde the Lilly of the Heavenly Bud with deepe searching and studying if he be not entered by earnest Repentance into the New Birth so that it be growne in himselfe for else it is but a Historie where his Minde never findeth the Ground and yet it selfe supposeth it hath comprehended it but his Minde maketh it manifest what Spirits childe it is for it is written They are Taught of God 25. Wee know that every Life is a fire that consumeth and must have somewhat to feede its consuming or else it goeth out so also wee know that there is an Eternall Band of Life where there is a matter whereon the Eternall fire feedeth continually for the Eternall fire maketh that matter for foode to it selfe 26. So also wee know that the Eternall Life is twofold in a twofold source quality or property and each standeth in its own fire The one burneth in the fiercenesse and in the woe and the matter thereof is Pride Envy and Anger its source is like a Brimstone Spirit for the rising up of the Pride in coverousnesse envy and anger maketh together a Brimstone wherein the fire burneth and continually kindleth it selfe with this matter for it is a great Bitternesse wherein the Mobility of the Life consisteth as also the Striker up of the fire 27. Now wee know also that every fire hath a shining and Glance and that Glance goeth in it selfe forth from the source or quality and enlighteneth the matter of the source so that in the source there is a knowledge and understanding of a thing or substance from whence a Minde and the Might taketh its Originall of doing and comprehending a will to somewhat and yet was
naturall man d That which is procreated viz. the foure Elements e Or springing properties f Or blindnesse of understanding g Or in the Divine joy wherein God and the Angels dwell h Or substance i Beholding imagining or reflection k Propertie or kinde l Speculateth on imagineth m Created n Maketh or formeth o Shapes and formes of appearance p Property q Or predominant r Or Principle a Vegetable or fruit b Or essence c Appeareth d Or Creating e Or fundamentally conceive f In loco g With lustre or brightnesse h Substance or forme i Fountain * This was found written in the manuscript copie apart by it selfe so that it is not known whether it be the Authours or no. k The earth l Or the wisemens masters or teachers m Midnight n Or Transitory life o Petty God p To. q Mars r Or taketh its eternall originall Å¿ The created Heaven t The Fiat * Cornerd cap or the Crowne of his degree t The Divine Region or Government u Cap or Hood of self-conceited wisdome x And Marginall notes y The Universities z Or breath a Animals or living creatures b Without order c Rule or governing d Mars e The bestiall nature f Or Concretion g Corpus h Or penetrating the life and the blood i Part. k Part. l Engender m toucheth or reacheth n The matrix o The source of love p Or sowing of seed q The fashioner or the Fiat r Or desire s As of a Lion a Lion of a sheep a sheep t Or the Matrix a Cold frozen or shut up b Adam c Needfull d Extra locum e Operation f Or attain it g That little which wee can expresse of it h Or habitation or refreshment i Therefore the garden of Eden is not Paradise k Or In the transitory body l Note the Bride-Chariot is the true Resignation into the bosome of the Father m Much lesse to spell or reade * My labour n Children going to schoole o Or Crowned Hat p By holy Orders Divine institution or Divine Right q Or institution r Or Minister s Or come and resort to me t Acteth or worketh u The adverse party x Into the sweet smelling pleasant peacefulnesse y The holy Paradisicall bringing forth z Bitter envie a Palpable b Soyle or earth c Fathomed d Receptacle e Or dimme fleshly eyes f In the Principle of light g The nature or the working property h Or working activity i Sourenesse tartnesse sharpnesse astringency or attractivenesse k Fiercenesse l Or receptacle m Or take hold of n Or working o Well-spring p Sure or strong firme q To the r Works s Working t The creation of the creatures u Of working x Or out of the created substance y Or working property z Or the body that subsisteth through the Word a Or substance b Or working property c Brought them to light in a soure E ementary essence or substance d The spirits that were turned out of the light into darknesse e The divine power and vertue f Or progeneration g Or the spirits of the working Nature h Into resignation i Or ground of the working properties k Mocking that which you understand not l Or fruit or growth m This deep and high wisdome n Or a more publick Person or Publicus a Spiraculum vitae b The high and deep wisdome of God c Expositions or interpretations of it d The power or the eternall substantiality e That is to feed it selfe and live through the word of God f Man g Or property h Shape i Or in the midst or centre of it k Barmhortsigkeit l Or Gutts m Or Company n Or progeneration o Stedfast chiefe Master or predominant p Working propertie p Working propertie q Or qualifie r Or breath of life Å¿ Substantiality or nature t Or Breath of life u Kinde or propertie or nature x Or company y The soule z Keepeth or retaineth a Halelujahs b The heavenly and Eternall paradisicall body c Illustrious or shining d The seede * The womb e Or disappeared * Because that he f Or the materiall water g Or was united h Or watery Mother i For which the Curse came k Or Macrocosme l The Devill saith it in the minde m Fixt or upon it n Or explaine o Or sleights shifts fetches arts p Or Despaire q Priest Minister or learned who take upon them cura Animarum r The Devill Working t Plurality u Faculty or ability x Under its power y Or throughly enlightened z Infusion a Or attaine b Sourenesse or astringency c Or catch it d Or property e Carelesse inconsiderate f Or reflected on them g The Generator for the will which he generated h The will that was borne out of their minde i Or came to be k Or throughly enlightened them l Or heavenly Earth m In the springing essentiall powers n By. o Or Company p The learned in Reason q Or fiercely r Or set his delight or pleasure in it s Corruption t Or the stronger would have domineered over the weaker u Or vertue or power x Not in the corruptibility y Or living thing z Or unknown a Or grimnesse fiercenesse b Or by c Imaged or Imagined d The darknesse and source or paine e Mors. f Wisdome g Not onely in this Chapter but in all these Writings h Or womb or lap i Shortly Note wee must yet conceale the Exposition of this verse k Or Rage l Or are imparted to us m Or continuall working n Speaketh against it o In a working property but is free p Given up to God q Extra r The essentiall vertues or powers that went forth from the three Principles s Or Stewart t Mors. u Powerfull and full of vertue or strength g Enclosed conceived or comprehended y Or have nothing to doe z Might * Or Receptacle a And leadc them that come after us into it b Or Gate c Or search into them d Or understand e Or fire flaming f In the Spirit of the great world g In the Law h The Law i His chosen k Manna l Or Macrocosme m Was renewed n Or Serpent o Or by or of o Or by or of p Or driven on with q Or out of r Or wrought upon him Å¿ Or which will be t Or Propagation u Or Bath x Or a being overcome y Or over-commednesse z Roote or mother a Or boyling b The starres being in the Matrix c Vegetation d Or is e Representations f The minde consisteth g Being essence or thing h The Image of it selfe i Or faculty of seeing * Fulfilleth or satisfieth l Pleasant m Or purpose in thought n Costly o As in the outward Court of the Temple p Or Modest q Into thy own disposing r Or
not so dark to them r Or naked open and plaine Å¿ Or kinds t Speech or word u Or kinde x Or beeings y Or shining or enlightened z Or warme batching a Or transitory b The wrath and the Love c The wrath ruleth in all that is evill in the foure Elements and in that which is good it maketh the exalting joy d Working fruit or bringing forth e A desiring or attracting f Dispelleth g Or Dissolved h Field or Ground i Or Life k Or recomprehended or re-taken will out of the property l Or of Death m Meaning or signification n The Learned in their own Conceit or Reason o Ballance of the Scales or the Weights p Or Hindges q Or groweth r Or thoughts r Or thoughts s Formeth fashioneth or Createth an Image t Or figured u Or property x The third Principle or the created world y Kingdome or course x Or without a Or permitted b Colledges churches or Monasteries c Or thy subtile cunning seeming holinesse d Or against Christ e Cannons Ordinances and Orders e Cannons Ordinances and Orders e Cannons Ordinances and Orders f Or Kingdome g Or stirre up h Rest forgivenesse or comfort i Closet Cell or in secret k Or Torment of fire l Hunter persecutour or oppressour m Or Throne-Princes n Or hath knowledge of o Or for by-respects p Or Image p Or Image q The kingdome of Christ q The kingdome of Christ r Forgivenesse comfort or rest s Sect. t Or in the striving foure Elements t Or in the striving foure Elements u Or infirmities in the way to the Pearle x Comfort or Rest y Driver or Persecutour the Devill z Husks or Crabbs a Or the knowledge in the wonders w ch neither eye hath seene nor eare heard nor ever entered into the heart to conceive b Or Iniquity c Or Wisdome of God d Or power e Hunter persecutour or oppressour e Hunter persecutour or oppressour f In the foure Elements in flesh bloud g Hunter or persecutour h Or Tell the Truth i Vexed and tormented k Or Released l Or Leave thee m Or fled from thee n Or ingrafted o Or leader p Wrath malice or sinnes and wickednesse a Man b Understand or comprehend c Or Starres d Or transitorinesse e Or really f uunder stand or apprehend g Holy people h The holy forefathers i Essence or Beeing k Or Regiments l The world of foure Elements m Or of n Or Sonne of God o Or power p Hurteth or moveth q Above the Heart of God as Lucifer did r Cadaver Corps Å¿ Or averted t Or bring to passe u Or Mercy x Or bringeth that which is hidden to Essence y Or Mercy y Or Mercy z Or Predestinated a Heavenly Man a Heavenly Man b Or in c Brought it into the soule againe d Or in an Earthly but heavenly manner e Or teach f In studying the literall wisedome of Reason and be excellent therein g In Mary's beginning to be a humane Creature or her becoming Man h The wisdome of God i Mercifulnes k Or of Nature l Barmhertzigkeit Mercifulnesse m Barmhertzigkeit Mercifulnesse n Or belonging to o New or strange p Or by q The soule r Or working property s The pure one Elements own Out-birth t Or in true Resignation u His or Mans works x Or substance things or businesse y Rot consume or corrupt z Contract Espousall or Marriage a Selfe-will or free-will b Or Sonne c One Eternall Element d Or Water-Spirit e Findable or palpable f Formerly g The Image of God h Or corruptibility i Or its death The death of the death of our body k Or freed l Pastours Priests Presbyters or Ministers m In or into n Or Fanne o The outward Tongue cannot expresse the secret of this Name p Zebaoth q The Schooles and universities r Or heresie r Or heresie Å¿ In the contentious wrangling t Or wrath of God u As a Mediatour or Arbitratour x tyed or knit y Or impregnated z In true Resignation a In Ternario Sancto b In true Resignation c In selfe d Or be predominant e Pinne of the Ballance f The Kingdome of Heaven and the Kingdome of Hell g Imagineth is inclined or yeeldeth it selfe to or converseth with h Text. Res. h Text. Res. i Regiment or Government k Or jurisdiction over the Earthly Body l Or herein m Or submit to it n Alleadgeth Scripture o Or Mercy p Viz. after the Temptation q Over the living and the dead a Rule or Government b Or the learned in the Scripture c Note this d Humility and Love e Government Discipline or forme of Religion f Symboles of his satisfaction g The new Man feedeth upon the pure Element and the outward Man eateth of the foure Elements h Corpus And they differ as body and spirit i The pure holy substantiality viz. the Angelicall world the holy earth k Or Sonne l Sonne or word m Geniture or working n Barmhertzigkeit Mercy n Barmhertzigkeit Mercy o Joshua and King p One Copie hath Prophet q Uniteth or contracteth * Wherein the presence of the Trinity is every where manifest r Barmhertzigkeit Mercifulnesse Å¿ Sparkled beheld or appeared t Or Extract u Agreement or compact x Barmhertzigkeit y Fruit. z Or upon it as by an Example a Or seede b Or Celebration c Spoyle or hurt mee d Or rid of the Driver e Or from corruption f Gods g Or seed time h Or be in his employment i Diving or searching k The wisdome of God l Celebration or Participation m Or beginning of the body n Beginning of the life o Or Ordinance p Or Messenger q Came or began r The vapouring foure-Elementary Life in the Learned Å¿ The Devill t Or servant of Christ u Arbitrium or free-will x Barmhertzigkeit Mercifulnesse y Or into z Or in a Or Children are thy Branches b Bravery sumptuousnesse or solemâ—â—â—y c And not a shew or scene to be acted d Or Bath e Mock Christ and yet be accounted Christians f The heape or multitude g Or perceiveth or discerneth h Wickednesse or malice i The soule k Case shell or Cabinet k Case shell or Cabinet l Or in his own way m Or Divine Light n Or He that made the Testament o God p Ein schalck q Hunter persecutor or the Devill a The way how I attained to it b Other thing than my selfe have tryed c Or to write lyes of my selfe d Or Corrupt Nature e Or Park f Company or Army g In or of the world h Or stroyed i Regall or Kingly k Or Dip it l Or Massacring m Trap snare or pit-fall n Or Order o The Devill p Livings Pay or Hire for it q Or Cabinet r Barmhertzigkeit Mercifulnesse