Men in the Time viz. in the end of three Moneths not out of the holy Ternary but our soule yet not our body wherein the Kingdome of this world and sinne did stick 66. 'T is true indeed he took our body on him but not mingled with the holy Ternary for Death stuck in our body and the Ternarius sanctus was i Or its death The death of the death of our body Death and Victory and in the holy Ternary was his Deity and that Man is come from Heaven and hath put on the Earthly Man and brought to passe the Redemption between the Earthly and the Heavenly whereby the soule was k Or freed severed from the Anger and Wrath. 67. You must not say that whole Christ with body and soule came from Heaven He brought no soule out of the holy Ternary the Heavenly virgin was the soule in the holy Ternary and that he brought with him for a Bride to our soule as this whole Booke doth treate of it For what would it help mee if he had brought a strange soule with him Nothing at all But that he hath brought my soule into the holy Ternary I rejoyce at that and thus I can say that Christs soule is my Brother and his body is the food of my soule as he saith in the fixt Chapter of John My flesh is meate indeed and my bloud is drink indeed 68. Come hither yee contentions l Pastours Priests Presbyters or Ministers Shepheards of Babell open your eyes and consider what his Testaments of the Baptisme and his Last Supper are I shall shew you well enough if you be but worthy how ever wee write for the children of the Lilly therefore let every one see where he harboureth it is in earnest Wee slight not the understanding of the Ancients It may be it was purely generated in the beginning but wee finde how Antichrist hath set up himselfe upon it and made Gods of the Creature 69. Yet Men cannot say that Mary was borne out of a barren womb although the body of Anna was unfruitfull which was from the Counsell of God in that they were honest vertuous people fearing God that their Tincture might not be defiled because they were to generate that which the Lord would highly blesse God knew how to open It in due time and that in old age when the wanton lust of this world from the Elements was extinguished as in Sarab Abrahams wife 70. For if the soule standeth in the feare of God then the Tincture also in which the soule springeth up is purer although that be not free from the Originall or inherited sinne Thus Mary is indeed truly generated of Joachim and Christ hath his naturall soule from the Tincture of Mary yet but halfe for the Limbus of God was the Man or Masculine seede and therein was the chast virgin of God in the holy Ternary and in the holy Ternary the Trinity the whole fulnesse of the Deity and the Holy Ghost was the Work-Master 71. Here wee cleerly finde what Christ said to his Father concerning us Men Behold the Men were thine and thou hast given them to mee and I will that they he with mee where I am that thy may see my Glory When the Word or Heart of God went into the holy Ternary there it was the Sonne of the Father and also his servant as Esayah saith and as it is in the Psalmes for he had united or espoused himselfe m In or into to the Element and had the forme of a servant but the Word which went into the pure Element was his Sonne and thus he took our soule upon him not onely as a Brother for the Limbus of God in the heavenly Tincture was the Man and that was our Lord for the whole world standeth in the Might thereof and that Might shall sweepe the threshing floare of this world And thus wee are his servants and also his Brethren in respect of his Mother but in respect of his Father wee are his servants and before the Fall wee were the Fathers also till his humanity or becoming Man though in the Word of the Promise it was in which the faithfull entred into God 72. Thus he is a King over the house of David Eternally and his Kingdome hath no end and he hath the Throne of his father David for this world is become his he is entred into this world and hath taken possession of it he standeth in the holy Ternary and in the Trinity and also in this world he hath the n Or Fanne Casting shovell in his hand as John the Baptist saith the Judgement is his at which the Devils doe tremble He hath the Throne of David from the Counsell of God for David was a Type of him and had the Promise and God set him upon the Throne in the Promise for the Scepter of his Kingdome was the Scepter of the faithfull who looked upon God who was the King and so also indeed the outward Kingdome was his Thus also Christ was a King in the holy Ternary and this world also was his owne Of the deare Name Immanuel 73. And thus wee can truly say Immanuel God with us God in us In the Language of Nature it soundeth right but our Tongue wee have from this world doth but stammer it and o The outward Tongue cannot expresse the secret of this Name cannot name it according to our understanding For Im is the Heart of God in the holy Ternary for it is conceived or comprehended as thou mayst understand it in the conception or comprehending or expressing of the Word Ma is his entring into the Humanity in the soule for that word or syllable presseth one from the Heart and wee understand that he conceived or comprehended the Heart viz. the vertue of the Father in the soule and goeth with the word or syllable nu aloft which signifieth his ascension into Heaven as to his soule El is the name of the great Angel which with the soule triumpheth above the Heaven not onely in the Heaven but in the Trinitie 74. For the word Himmel Heaven hath another meaning in the Language of Nature The syllable Him goeth out from the Heart viz. out of the vertue of the Father or out of the Essences of the soule and pntteth forth upwards into the holy Ternary and then it compresseth it with both the Lips and bringeth the Angels name downwards viz. the syllable Mel which signifieth the Humility of the Angels that they dee not exalt their heart in pride flying into the Triniry but as Isaiah sayth that they cover their faces in humility before the holy God with their wings and continually cry Holy holy holy is the Lord p Zeharth of Hosts 75. So now you understand that this Angel is greater than any Angel in Heaven for the hath a heavenly humane body and hath a humane soule and hath the eternall heavenly Bride the virgin of wisdome and hath the holy Trinity and wee can truly say he is a Person in the holy Trinity in Heaven and a true Man in Heaven in this world an eternall King a Lord of Heaven and earth 76. His name Jesus sheweth it more properly in the Language of Nature for
it is most needfull for us to learne to know this Enemy what he is who he is and whence he is how he 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 o The chiefe ruling part 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 p Clarity 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 q Or which God hath a love to 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 r Or fayrest brightest Crowne of Heaven 13. Now seeing Man knoweth that he is such a twofold Man in the Å¿ Or Potentiality of being good or evill 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 t Source or sustenance 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 u Or Evill disposition 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 x Corpus or body or naturall substance 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 y Viz. through from Gods wrath love 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 z Imaging fashioning framing 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 a In briefe or in summe 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 Hâ—ly 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 b Beeing of all Beeings or substance of all substances not the pure Deity as Aristotle hath supposed but the Eternall Nature Gods love and wrath 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 world in so great danger between Heaven and Hell and must continually wrestle with the c All evill affections or practises of the Devill in the Anger of Goâ— Devill if perhaps through weaknesse I might fall into the Anger of God and thereby the Light of my knowledge might be withdrawne from mee that it may serve mee to recall it to memory and raise it up againe for God willeth that all Men should be helped and will not the Death of a sinner but that he return come to him live in him Eternally for whose sake he hath suffered his own Heart that is his Sonne to become Man that we might cleave to him and rise againe in him and departing from our sinnes and Enmity or contrary will
signifieth the rubbing or unquietnesse of the sting or prickle which maketh that the harshnesse is not at peace but y Or boyleth heaveth and riseth up for that syllable thrusteth it selfe or presseth forth with the vertue or breath from the heart out of the mouth it is done thus also in the vertue or power of the Prima Materia or first matter in the spirit but the syllable CU having so strong a pressure ftom 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 z Or geniture 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 rhen 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 a Being essence or substance 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 b Originalnesse or originality originall of Nature 14 Yet here I do not altogether mean or understand the Mercurius Mercury or Quicksilver which is in the third Principle c Or or 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 a Or in into the third Principle that is into the Sydereall and Elementary b Generating of the starres 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 c Viz. the holy Ghost which is called God this soul seeth even into the light of God into the same second principle of the holy divine d Or working Birth into the heavenly essence but the e Astrall or starry spirit Sydereall Spirit wherwith the soul is cloathed and also the Elementary Spirit which f Or hath 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 g That is wise in their own conceit and in their blindnesse think they see well enough 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 h Well-doing or flourishing or
dark matrix it generateth the third principle For p Or thereby so God is manifest but otherwise the Deity would remain hidden eternally 14 Now therefore we say as the Scripture informeth us that God dwelleth in heaven and it is the truth Now mark Moses writeth that God created the heaven out of the midst of the waters and the Scripture sayth God dwelleth in heaven therefore we may now observe that the water hath its originall from the longing of the eternall Nature after the eternall light of God but the eternall Nature is made manifest by the longing after the light of God as is mentioned before and the light of God is present every where and yet remaineth hidden to Nature for Nature receiveth onely the vertue of the light and the vertue is the Heaven wherein the light of God dwelleth and is hidden and so shineth in the darknesse The water is the Materia or matter that is generated from the heaven and therein standeth the third which again generateth a life and comprehensible essence or substance out of it selfe viz. the elements and other creatures 15 Therefore O noble Man let not Antichrist and the Devill be foole you who tell you that the Deity is afarre off from you and direct you to a heaven that is situated farre above you whereas there is nothing nearer to you than the heaven is you onely stand before the doore of heaven and you are gone forth with Adam out of the Paradisicall heaven into the third Principle yet you stand in the gate doe but as the eternall mother doth which by great desiring and q Or seeking longing after the Kingdome of God attaineth the Kingdome of heaven wherein God dwelleth wherein Paradise springeth up doe you but so set all your desire r Into upon the heart of God and so you will passe in by force as the eternall mother doth and then it shall be with thee as Christ sayd The kingdome of heaven suffereth violence and the violent take it by force so you shall make to your selfe friends in heaven with your unrighteous Mammon and so you come to be the true similitude and Image of God and his proper own for all the three principles with the Eternity are in you and the holy Paradise is again generated in you wherein God dwelleth then where will you seek for God seek him in your soule onely that is proceeded out of the eternall Nature wherein the Å¿ Or divine working Divine Birth standeth 16 O that I had but the pen of man and were able therewith to write down the Spirit of knowledge I can but stammer of the great mysteries like a childe that is beginning to speak so very little can the earthly tongue expresse what the Spirit comprehendeth and understandeth yet I will venture to try whether I may procure some to goe about to seek the pearle whereby also I might t Or work labour in the works of God in my Paradisicall garden of Roses for the longing of the eternall u Mother of Nature matrix driveth me on to write and exercise my selfe in this my knowledge 17 Now if we will lift up our mindes and seek after the heaven wherein God dwelleth we cannot say that God dwelleth onely above the starres and hath inclosed himselfe with the firmament which is made out of the waters into which none can enter except it be opened like a window for him with which thoughts men are altogether befooled and wilderd neither can we say as some suppose that God the Father and the Sonne are onely with the Angels in the uppermost inclosed heaven and rule onely here in this world by the holy Ghost who proceedeth from the Father and the Sonne All these thoughts are voyd of the very knowledge of God for then God should be divided and circumscriptive like the Sunne that moveth aloft above us and sendeth its light and vertue to us whereby the whole deep becometh light and active all over 18 Reason is much befooled with these thoughts and the kingdome of Antichrist is begotten in x Which possess the minds of straying Christians these thoughts and Antichrist hath by these opinions set himselfe in the place of God and meaneth to be God upon earth and ascribeth y Divine authority Jus divinum Divine power to himselfe and stoppeth the mouth of the Spirit of God and will not heare him speak and so strong delusions come upon them that they beleeve the Spirit of lyes which in hypocrisie speaketh strong delusions and seduceth the children of Hope as St Paul witnesseth 19. The trve Heaven wherein God dwelleth is all over in all places or corners even in the middest or Centre of the Earth He comprehendeth the Hell where the Devils dwell and there is nothing without God For wheresoever he was before the Creation of the world there he is still vâ—z in himselfe and is himselfe the Essence of all Essences All is generated from him and is originally from him and he is therefore called God because he alone is the Good the Heart or that which is Best understand he is the light and vertue or power from whence Nature hath its Originall 20. If you will z Think or applauding any thing of God meditate on God take before you the eternall Darknesse which is without God for God dwelleth in himselfe and the Darknesse cannot in its own power comprehend him which Darknesse hath a great desire of longing after the Light caused by the Lights a Speculate as in a glasse beholding it selfe in the Darknesse and shining in it and in this longing or desiring you finde the b Or active property source and the source taketh hold of the power or vertue of the Light and the longing maketh the vertue materiall and the materiall vertue is the enclosure to God or the Heaven for in the vertue standeth the Paradise wherein the Spirit which proceedeth from the Father and the Sonne worketh All this is incomprehensible to the c Creature or naturall man Creation but not impossible to be found in the minde for Paradise standeth open in the minde of a holy soule 21. Thus you may see how God created all things out of nothing but onely out of himselfe and yet the d That which is procreated viz. the foure Elements Out-birth is not from his Essence or substance but it hath its originall from the Darknesse The e Or springing properties source of the Darknesse is the first Principle and the vertue or power of the Light is the second Principle and the Out-birth generated out of the Darknesse by the vertue of the Light is the third Principle and that is not called God God is onely the Light and the vertue of the Light and that which goeth forth out of the Light is the Holy Ghost 22. You have a similitude of this in your selfe your soule which is in you giveth reason to you whereby
out of the Limbus therefore he was pure Now in what manner he is and out of what he was made it followeth further 8. Behold when God had created the third Principle after the fall of the Devils when they fell from their Glory for they had been Angels standing in the place of this world yet nevethelesse he would that his will and purpose should stand and therefore he would give to the place of this world an Angelicall m Or Company Hoast againe which should continue to stand for ever And now he having created the Creatures whose shadows after the changing of the world should continue for ever yet there was no creature found that could have any joy therein in the shadowes neither was there any creature found that might mannage the Beasts in this world therefore God said Let us make Man an Image like unto us which may rule over all the Beasts and creatures upon the Earth and God created Man to be his Image after the Image of God created be him 9. Now the Question is What is Gods Image Behold and consider the Deity and then you will light upon it for God is not a Beastiall Man but Man should be the Image and similitude of God wherein God should dwell Now God is a Spirit and all the Principles are in him and he would make such an Image as should have all the three Principles in him and that is rightly a similitude of God And he created him c. Whereby Moses may be rightly understood that God created him and not made him of a lump of Earth 10. But the Limbus out of which he created him is the Matrix of the Earth and the Earth was generated out of it yet the Materia or matter out of which he created him was a Massa a Quinta Essentia out of the Starres and Elements which instantly became earthly when Man awakened the earthly centre and did instantly belong to the earth and corruptibility 11. But yet this Massa was out of the heavenly Matrix which is the roote of the n Or progeneration Out birth or the roote of the Earth The heavenly Centre ought to remaine o Stedfast chiefe Master or predominant fixed and the earthly ought not to be awakened and in this vertue and power he was Lord and ruler over the Starres and Elements and all creatures should have stood in awe of him and he should have been uncorruptible he had the vertue and properties of all manner of Creatures in him for his vertue was out of the vertue or power of the understanding Now then he ought to have all the three Principles if he were to be the similitude of God viz. the p Working propertie source of the Darknesse and also of the Eight and also the p Working propertie source of this world and yet he should not live and q Or qualifie act in all three but in one of them onely and that in the Paradificall property in which his life quickned arose or did exist 12. Now that this is demonstratively and certainly thus appeareth in that it is written And God breathed into him the r Or breath of life living breath whereby Man became a living soule All other Creatures which were produced out of the corruptible Å¿ Substantiality or nature Limbus by the Fiat in all those the will in the Fiat had awakened the spirit in their Centre and every creatures spirit went forth out of the essence and property of its own selfe and mixed afterwards with the spirit of the great world of the Starres and Elements and that ought not to have been in Man his spirit ought not to have mixt it selfe or been united with the spirit of the Starres and Elements the two Principles viz. the Darknesse and the Spirit of the Aire ought to have stood still in such a substance as should be the Image of God and therefore he breathed into him the t Or Breath of life living breath understand Gods breath that is the Paradificall Breath or Spirit viz. the Holy Ghost that should be the Breath of the Soule in the Centre of the Soule and the Spirit which went forth out of the Limbus or out of the Quinta Essentia which is of the u Kinde or propertie or nature condition of the Starres that was to have power over the fift Essence of this world for Man was in one onely Essence or substance and there was also but one onely Man that God thus created and he could have lived for ever and although God had brought the Starres againe into their Ether and also had withdrawn the matrix of the Elements and the Elements also back into the nothing yet Man would have continued still Besides he had the Paradificall Centre in him and he could have generated againe out of himselfe out of his will and have awakened the Centre and so should have been able in Paradise to generate an Angelicall x Or company Hoast without misery or anguish also without tearing rending or dividing in himselfe and such a Man he ought to have been if he must continue in Paradise and be eternall without decay for Paradise is holy and in that respect man also ought to have been holy for the vertue and power of God and Paradise consisteth in holinesse The deep Gate of the Soule 13. THe soule of Man which God hath breathed into him is out of the Eternall Father yet understand it aright there is a difference to be observed you must understand that it is out of his unchangeable will out of which he generateth his Sonne and Heart from Eternity out of the divine Centre from whence the Fiat goeth forth which maketh separation and hath in y The soule it all the Essences of the Eternall Birth or all manner of things which are in the Eternall Birth onely the Birth of the Sonne of God that very Centre which the Sonne of God himselfe is he hath not for that Centre is the end of Nature and not creaturely That is the highest centre of the Fire burning love and mercy of God the perfection or fulnesse out of this centre no creature cometh but it appeareth or shineth in the Creature viz. in Angels and in the soules of holy Men for the Holy Ghost and the Omnipotence or Almightinesse which frameth the Eternall will in the Eternall Father that goeth forth out of this Centre 14. Now therefore the soule standeth in two Gates and toucheth two Principles viz. the Eternall Darknesse and the Eternall light of the Sonne of God as God the Father himselfe doth Now as God the Father z Keepeth or retaineth holdeth his unchangeable Eternall will to generate his heart and Sonne so the Angels and soules keepe their unchangeable will in the heart of God Thus it the soule is in Heaven and in Paradise and enjoyeth the inutterable joy of God the Father which he hath in the Sonne and it heareth
Bride-Chariot in the Tincture turne mountaines upside down as Christ said which is done in the pure Faith in the place where the Tincture is Master which doth it and the soule giveth the thrust whereas yet no power can be discerned Even as the Earth g Schwebet moveth upon the heavenly Tincture whereas there is not more than one onely Tincture in the Heaven and in this world yet it is of many sorts according to the Essence of every thing in the beasts it is not as in men also not in fishes as in beasts also in stones and gemmes otherwise also otherwise in Angels and in the spirit of this world 29. But in God Angels and in virgin-like soules understand pure soules it is alike where yet it is onely h On Gods side for God The Devill hath also a Tincture but a false one and it standeth not in the fire wherewith he can gripe that man in the heart that letteth him in as a slie soothing flattering false Theefe that insinuateth himselfe desiring to steale concerning whom Christ warneth us that wee should watch 30. And now if wee will speake of the soule and of its substance and Essences wee must say that it is the i Or Crudest mos indigest or raw roughest thing in man for it is the originality of the other substances or things it is fiery harsh bitter and strong and it resembleth a great and mighty Power its Essences are like Brimstone its gate or seate out of the Eternall Originality is between the fourth and the fifth forme in the Eternall Birth and in the k Or indissoluble Band. not beginning Band of the strong might of God the Father where the eternall light of his heart which maketh the second Principle generateth it selfe and if l The soule it wholly loose the bestowed virgin of the divine vertue or power out of which the light of God generateth it selfe which is given to the soule to be its Pearle as is mentioned above then it becometh and is a Devill like all other Devils in Essences forme and in m Active property quality also 31. But if it put its will n Into true resignation forward into meeknesse viz. into the obedience of God then it is in the source or of the quality and property of the heart of God and receiveth divine vertue and then all its rough Essences become Angelicall and joyfull and then its rough Essences are very serviceable to it and are better and more profitable to it than that it were altogether sweet in the Originality in which being sweet there would be no strength nor such mighty power as in the harsh bitter and fiery Essences 32. For the fire in the Essence cometh to be a o Pleasant or delightfull soft meeke light and is nothing else but a zealous or eagar kindling of the Tincture and the harsh essence causeth that the divine vertue can draw it to it selfe and taste it for in the soure or harsh essence the taste doth consist in nature in like manner the bitter essence serveth to make the moving rising joy fragrancy and growing and out of these formes the Tincture goeth forth and it is the house of the soule as the Holy Ghost goeth forth from the Father and the Sonne so also the Tincture goeth forth from the light of the fiery soule and then also from its vertuous or powerfull Essences and so it p Is like resembleth the Holy Ghost but yet the Holy Ghost of God is a degree higher for he goeth forth from the Centre of the light wholly in the fift forme from the heart of God at the end of Nature 33. Therefore there is a difference between the Tincture in Man and the Holy Ghost and the bestowed virgin of the divine vertue or power dwelleth in the Tincture of the soule that is if it be true and faithfull but if the soule be not faithfull then q The virgin shee departeth into her Centre which is not wholly shut up for there is but halfe a Birth between except the soule passe into the r Stock of a tree Which is grifted upon stocke of harshnesse and malice evill or wickednesse and then there is a whole birth between For the harshnesse standeth in the fourth forme of the Darknesse and the bitternesse in the fire between the fourth and fift forme as is mentioned before 34. Now Reason's question is How hath Eve received the soule from Adam Behold when Gods Å¿ Soure astringent or attractive harsh Fiat took the Rib t Or In. out of Adam then it attracted out of all Essences also to it and the Fiat Imaged formed imagined or impressed it selfe together therein that it might continually and eternally stay therein But now the Tincture in Adam was not yet extinguished but the soule of Adam sate yet wholly with might and vertue or power in the Tincture onely the virgin was departed and therefore now the Fiat u Received took the Tincture and the soure harsh Essences mingled or qualified with the soure harsh Fiat for it viz. the Fiat and the sourenesse or harshnesse in the Essences are one kinde of Essence 35. Thus the Fiat inclined it felfe now to the heart of God and the Essences received the divine vertue or power and there sprung up the blossome in the fire and out of the blossome sprung againe the own proper Tincture and thus Eve was a living soule and the Tincture filled it selfe in the growth even as it is a cause of all growing so that x Suddenly instantly there was a whole body in the Tincture For that was possible they were not yet fallen into sinne neither were there yet any hard grisfles and bones 36. You must understand or conceive it aright Eve gat not Adams soule nor Adams body but one onely Rib but shee was extracted from the Essences and gat her soule in her Essences that were given her in the Tincture and the body grew for or to her in her own sprung up Tincture yet in vertue or power but the Fiat had already formed or made her a Woman indeed shee was not deformed but altogether lovely for shee was of a heavenly kinde in Paradise yet the y Of distinction of sex Marks were already also set upon her by the Fiat of the z Macrocosme Great world and it could not otherwise be shee must be a Woman for Adam indeed they were in Paradise and if they had not eaten of the Tree and if they had returned againe to God then they should have continued in Paradise but the propagation must now needs have been after a womanly manner and should not have stood Eternally for Satan had brought it too farre although he had not yet suffered himselfe to be seene onely he strewed sugar abroad in the spirit of this world till at length the lovely beast did lay it selfe forth upon the Tree as a flatterer and lyar The
in Adam was not transitory but corruptible also if wee will say that Adam before his fall lived in the source or property of the foure Elements then wee can no way maintaine that Adam was not a corruptible Image For at the end the foure Elements must passe away and goe into the Eternall Element 4. Besides he should have been subject to the c Or stirring property of the four Elements source for heate and cold should have ruled over him which wee may see plainly in Moses that God first after the fall by the Spirit or Angel of the Counsell of this world made cloathes of skins and put them then first upon them as the vaile of Moses doth cover it that men cannot see his face as is to be seene by the people of Israel Besides if he had been meerly of Earth and of the foure Elements then he might have been bornt in the fire or drowned in the water and be stifled in the aire Also wood and stone could have bruised him and destroyed him and yet it is written that he the Adamicall Man at the Day of the Restitution shall passe through the fire and be approved and the fire shall not hurt him 5. Now no other Man shall rise againe but that which God created in the beginning for he is created out of the Eternall will as to his soule which was breathed into him and his body is created out of the Eternall Element which was and is Paradise and the foure issues of the foure Elements out of the one Eternall Element d Or Constitute are this world wherein Adam was not created 6. The Text in Moses saith He was created in the Paradise in Hebron that is in the Gate of the Deep between the Deity and the Abysse of the kingdome of Hell His body was out of the one pure Element and his Spirit was breathed into him out of the Eternall Minde of God the Father from the chast virgin of the Divine Wisdome and Love 7. For the Element e As mans body without the Spirit is voyde of understanding is without understanding and that is that which is attracted or concreted in the will of God wherein the Eternall Wisdome of God doth sparkle or discover it selfe in infinitum infinitely and in that spring up colours arts vertues and the Eternall Wonders out of which Element in the beginning in the kindling of the fire in the sterne fiercenesse are the foure Elements proceeded 8. For this is very well to be apprehended and perceived in the earth and stones that the foure Elements are of one onely substance and that the earth and stones were generated in the fiercenesse from the kindling of the Elements For a stone is but water and therefore wee should doe well to consider what kinde of fiercenesse there must have been that hath f Congealed or knit drawne the water so hard together 9. Moreover the issue of the foure Elements may be perceived in the fiercenesse of the fire how instantly the strong aire goeth forth from the fire and the stone or wood is nothing else but a g Or Body Sulphur from the water and from the earth and if the Tincture be consumed by the fiercenesse then the wood or stone would come to ashes and at last to nothing as indeed at the end this world with the foure Elements will come to nothing and there shall remaine nothing else of h The foure Elements them in the Eternall Element but the figure and the shaddow in the Wonders of God How then canst thou thinke that God hath created the Eternall Man out of the foure Elements or i That which hath gone forth Issues which are but corruptible 10. Yet as concerning Eve wee must acknowledge that shee was created to this corruptible life for shee is the Woman of this world and at this time it could not be othewise for the Spirit of this world with its k Kindling or life Tincture had overcome and possessed Adam so that he fell down into a sleepe and could not generate out of himselfe the Image of the virgin according to the l Or appearance discovery of the noble and chast virgin the wisdome of God which was the Matrix in him which was joyned or espoused to him out of the heavenly m Out of the heavenly extract seede or substantiality Limbus where according to which in his being overcome the Elementary Woman was given to him viz. Eve who in the Spirit of the worlds overcoming was figured after a beastiall forme 11. But that wee may in a briefe summe give the Reader to understand what our knowledge and high n Or perception sense in the light of Nature hath highly apprehended wee therefore set it down thus according to our knowledge Adam was the Image of God according to the similitude of God which God the holy Trinity in one onely divine substance through the virgin of his Eternall Wisdome in the wisdome had manifested or o Foreseene or resolved discovered or purposed in the Eternall Element to have in the roome of the fallen Devill for his counsell in the Eternall will must stand there should and must be a Throne and Princely Region in this Place which should manifest the Eternall Wonders 12. And so now God created the Image and similitude out of the Eternall Element in which the Eternall Wonders are Originally and God breathed into him the Spirit of the Essences out of his Eternall Originall 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 p Adams Essences his Essences which in the Element of his body viz. in the Element q Or wanting understanding 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 r The one inward pure Element 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
our own Reason and in the consideration of our high knowledge look upon what the world at Babell hath introduced in this high Article of Prayer whereof wee are about to treate in that Antichrist hath set himselfe therein and shewed his great n Or Authority Power therein then our Reason might well keepe us back because of the great sting and danger that might befall us from the fierce wrath of Antichrist But seeing it appeareth to us without our knowledge therefore wee will rather obey the voice of God than the earthly feare in hope to be recompenced And though it should happen that Antichrist should destroy our earthly body which yet standeth in the permission of God which wee must not withstand yet wee will more highly esteeme that which is to come than that which is transitory which things to come if wee attaine them are our true Native Countrey out of which wee in Adam are gone forth and the Spirit inviteth all mens attention before this Glasse 63. Hitherto the honour of Invocation or worship hath been done and afforded to the virgin Mary and other Saints or holy People that have been here in this life whereas yet in the ground of the light of Nature this Command or Law was not knowne at all and it is most highly necessary to be knowne that the ground thereof hath been taken in the confused Babell when men were weary of the poore Christ who in this world had not whereon to lay his Head then they did as Israel with Moses who made themselves a Calfe to be their God and said Behold Israel these are thy Gods which brought thee out of the land of Egypt and they made a calvish worship of God for their voluptuous life and looked no more after Moses but they said Wee know not what is become of this man Moses and they said to Aaron Make thou us Gods which may goe before us and he made them the Calfe but when Moses came and saw it then he was wrath and took the Tables of God and brake them and threw them away and said Hearken yee that belong unto the Lord Gird every Man his sword to his side and slay his brother the worshippers of the Calfe 64. In such a forme or condition also is the confused Babell in the kingdome of Christ upon Earth in the blind earnestnesse of mans own reason where men seek Christ in the o Or in the bravery and glory of this world kingdome of this world whereby they could not finde him as Israel could not finde Moses while he was on the Mount And thereupon they have made other Gods to goe before them and have instituted and set up their Divine-service or worship of God with the richest and costliest Ornaments and holy shew and they continually say in their minde Wee know not what is become of this Jesus for he is gone from us wee will erect a Divine-service for him in our Countrey and wee will make merry at it and that shall be done according to our own will and pleasure that wee may be rich and fat with it and refresh our selves fully with this Jesus 65. Are wee not Lords in his Kingdome And being in his Ministry service or worship wee are the most holy and best who may compare himselfe with us He is ascended into Heaven and he hath given us his Dominion on Earth The Keyes of Peter he must be Deputy Viceroy Vicar or Keeper of the City and those he hath left us to open the Kingdome of Heaven and of Hell who will take them away from us we can get into Heaven well enough though wee be evill it matters not wee have the Keys that can open it wee are Priests in Power or Ministers having Authority wee will let those in that make much of us fatten us and give much to our Kingdome and then the Christian Church will be in great honour glory and esteeme when they so highly honour her Ministers or servants that will well please our Lord and Master where is there such a Kingdome as we have should not that Kingdome be crowned with the p With riches or the best Treasure of this world gloriousest Crowne of this world and should not all bend and croutch before it 66. Yes indeed say they wee our selves confesse that wee are evill wicked Men but this q Holy Orders Ordination of Ministers Presbyters or Institution of the Spiritualty or Clergy Order maketh us holy our Office is holy wee are the true Ministers of Christ in his service and although wee be evill meere naturall wicked carnall Men yet our Office remaineth holy and the highest dignity is due to us for our Office sake As Aaron with his worship of the Calfe must be called holy in his Office and although they forgat Moses and rose up r Their gluttony and drunkennesse from eating and drinking to dance and to play and so also Aaron must be highly honoured and reverenced for his Ministry or service to the Calfe 67. But that the Kingdome of Christ on Earth in Babell might stand in great earnest zeale they say wee will ordaine a holy Divine service and worship of God that may be divers or seperated and set apart from the world and procure there that our Lawes may be in force and put in execution by them wee will impose great fasting Dayes and holy Dayes of feasting that the world also may have a looking Glasse of Holinesse and highly honour and reverence us and acknowledge that our Ministry or worship which wee performe when wee pray before God is holy wee must be the Holy Priests of God whosoever judgeth otherwise wee will condemne them and wee doe right in it and doe God good service by it For though an Angel should come from Heaven and preach any other Doctrine than wee he is accursed as Paul saith 68. Whatsoever wee have Å¿ Or concluded ordained at the Convention of the Chiefe Fathers Rulers Elders or Presbyters with the whole consent of our Concilium or Councell that is holy for it is written Thou shalt not curse the chiefe or Ruler of thy People And when our hearts before the light of Nature t Challenge accuse and affright us condemne us or that wee must stand ashamed of our selves before God and acknowledge our selves great sinners then wee will invocate the Holy Mother of Christ and his Disciples that they may pray for us that so our sinnes may not be knowne when wee goe in Pilgrimage to honour them and performe divine service or worship then shee will make intercession and speake to her Sonne for us and pray for us so that wee may thus in her service be holy and although wee stick continually in Beastiall lechery selfe-honour and voluptuousnesse yet that is no matter wee have the Keys of Peter and the Mother of Christ for our Assistance 69. Thus it is with the holy Priests as it was not Israels meaning in Moses
say of Mary shee hath comprehended the Holy Heavenly Eternall Virgin of God and put on the Holy and Pure Element together with the Paradise and yet was truly a virgin in this world generated by Joachim and Anna. But shee was not called a holy pure-virgin according to her earthly Birth the flesh which shee had from Joachim and Anna was not pure without spot but her holinesse and purity is according to the Heavenly h The wisdome of God virgin besides shee brought not the heavenly virgin to her out of her own ability for the Angel said to her The Holy Ghost shall came upon thee and the Power of the most High shall over-shadow thee therefore that holy thing that shall be borne of thee shall be called the Sonne of God 35. Here understand and consider it rightly the vertue or power is the heavenly virgin for shee is the i Mercifulnes Mercy of God and the holy thing is the Centre in that vertue or power and that is the eternall Birth of the holy Trinity and the Holy Ghost which goeth forth out of the Centre of God overshadowed the Humanitie of Marie Thou must not think that the corrupted Humanity hath comprehended the holy Deity as its own so that we might as it were say that Mary in her corrupted humanity is like God No the very pure Element together with the Paradise is inferiour to God and though indeed wee are generated out of his power or vertue yet that vertue is substantiall and God is purely Spirit for the Name of God hath its Originall in the Centre of the Spirit and not in the Heaven onely the Light in the Centre is the holy thing and the light ham no Centre for it is the end of k Or of Nature All things 36. Therefore wee say of Mary that shee hath received the heavenly Pledge which was unknowne to Nature and which shee in her outward Man knew not at all viz. the heavenly chast virgin of God and in that shee received the eternall Word of God the Father which continueth eternally in the Father out of which the Holy Ghost goeth forth Eternally wherein the whole Deity is comprehended 37. Wee cannot say that the heavenly virgin of the l Barmhertziegkeit Mercifulnesse Mercy of God viz. that which entred into Mary out of the Counsell of God is become Earthly but wee say that the soule of Mary hath comprehended the heavenly virgin and that the heavenly virgin hath put the heavenly new pure Garment of the holy Element out of the chast virgin of God viz. out of the Barmhertzigkeit Mercifulnesse or Mercy of God on to the soule of Mary as a new Regenerated Man and in that same shee hath conceived the Saviour of all the world and borne him into this world Therefore he said to the Jewes I am from above but you are from beneath and of this world I am not of this world and be said also to Pilate My kingdome is not of this world This ought highly to be Considered 38. You are to know that as Mary did beare the heavenly Image viz. a new Man borne out of the Mercy of God in the old Earthly Man viz. in the kingdome of this world which kingdome shee had in her as her own which yet did not comprehend the New Man so also the Word of God entred into the body of the virgin Mary into the heavenly Matrix into the Eternall virgin of God and that word in that Eternall virgin of God became a heavenly Man out of the Paradisicall holy pure Element in the Person of the new Regenerated Man of the virgin Mary and with his Eternall Deity was together generated in the beginning own soule of Mary and with his entrance of his Deity hath brought the soule of Mary againe into the holy Father so that the soules of Men which were gone out from the Deity were new-borne againe in the soule of Christ and begotten to the Heart of God 39. For Christ brought no strange soule out of Heaven with him into the highly blessed heavenly pure virgin but as all soules are generated so Christ also received his soule in his body though in his undefiled body of holinesse which was become Maries own For wee must say that the pure Element in the m Barmhertzigkeit Mercifulnesse Mercy of God became Maries own wherein her new body n Or belonging to in her Originall soule consisteth The most precious Gate 40. For no o New or strange other soule is generated in any Man but a new body but the soule is renewed p Or by with the pure Deity and Christ with his entrance into Death where he severed his holy Man from the Kingdome of this world severed q The soule it also from the fierceness of the eternall Anger and from the r Or working property source of the Originality 41. And as the pure Element which is in the presence of God and wherein God dwelleth is truly every where in the whole space of this world and hath attracted to it the Kingdome of this world viz. Å¿ The pure one Elements own Out-birth it s own Out-Birth as a body and yet this very body doth not comprehend the Element no more than the body comprehended the soule so Christ also hath truly in the body of the virgin Mary attracted to him or put on our humane Essences and is become our Brother yet these humane Essences cannot comprehend his Eternall Deity onely the new Man borne in God comprehendeth the Deity after the same manner as the body doth the soule and no otherwise 42. Therefore the body of Christ is inferiour to the Deity and in these onr humane Essences he suffered Death and his Deity of the holy Man in the pure Element entered together also into Death and bereaved Death of its power and did seperate the naturall soule which Christ commended to his Father when he dyed on the Crosse from the Kingdome of this world also from Death from the Devill and from Hell in the strong divine Might or power and opened a Gate for us all who come to him and incline our selves with minde and thoughts to him then the Father draweth our soule which is in him into the pure love of Christ where then it putteth its Imagination againe through Christ t Or in true Resignation forward into the holy Trinity and is fed againe from the Verbum Domini the Word of the Lord where then it is an Angel againe cleane seperated from the Kingdome of the Devill and of this world in the Death of Christ 43. And for this cause God became Man that he might in himselfe new generate the soule of Man againe and might redeeme it from the chaines of the fiercenesse of Anger and not at all for the Beastiall bodies sake which must melt againe into the foure Elements and come to nothing of which nothing will remaine but the shadow in the
figure of all u His or Mans works its works and x Or substance things or businesse matters which he hath wrought at any time 44. But in the New Man which wee attract on to our soules in the bosom of the virgin wee shall spring and flourish againe and therein is no necessity nor Death for the Kingdome of this world passeth away Therefore he that hath not this Image in the new Birth shall in the Restoration of the Spirit of the Eternall Nature have the Image of what his heart and Confidence hath been set upon here put upon him for every Kingdome Imageth or figureth its Creatures according to the Essences which were groyne here in their will 45. And that you may rightly and properly understand us wee meane or understand here no strange Christ who is not our Brother as himselfe said at his resurrection Goe to my Brethren and your Brethren and tyll them I goe to my God and to your God As indeed the body which wee here carry about us is not the Image of God which God created for the Kingdome of this world put its Image upon us when Adam consented to yeeld to it and wee if wee be regenerated are not at home in this world with our New Man as Christ said to his Disciples I have called you out of this world that you should be where I am and Saint Paul saith Our Conversation as to the New Man is in Heaven Thus wee understand also that our Immanuel who is the most holy of all with his true Image of God wherein also our true Image of God doth consist is not of this world but as the Old Mortall Man from the Kingdome of this world hangeth to us so our Mortall Man also hung to the Image of God in Christ which he drew from his Mother Mary as the pure Element draweth the Kingdome of this world to it 46. But now wee must not think that the holy Man in Christ dyed for that dyeth not but the mortall Man from the Kingdome of this world is that which dyeth that was it which cryed on the Crosse My God my God why hast thou forsaken mee and wee see very cleerly the great Might and power of the holy Man in Christ when the mortall which was taken from this world went into Death how the holy Allmighty Man wrestled with Death in so much that the Elements did shake with it and the Sunne which is the Light of the Nature of this world lost its splendor as if it were then to perish and then the living Champion in Christ fought with the Anger and stood in the Hell of the Anger of God and loosed the soule which he commended into his Fathers hands quite off from the Anger of God also from the source or Torment of Hell and that was it which David said Thou wilt not leave my soule in Hell nor permit thy holy one to y Rot consume or corrupt perish 47. The Deity was in the humane soule and here it brake the sword of the Cherubine so that as Adam had brought his soule into the Prison of Anger and so afterwards all soules from Adam are generated such and are all of them as in one Roote imprisoned in the Anger of Death till Christ so the Noble Champion Christ here destroyed Death in the humane soule and brought the soule through Death into his eternall New Humanity and put it into an Eternall z Contract Espousall or Marriage Covenant 48. And as Adam had opened the Gate of the Anger so hath the Deity of Christ opened the Gate of the Eternall Life so that all men can presse in to God in this opened Gate For the third Principle is broken here and Judgement passed upon the Prince of Darknesse which so long held us prisoners in Death 49. But since Man is so slow of apprehension it may be wee shall not sufficiently be understood aod therefore wee will once more set it downe briefly and accurately how these great Mysteries are for wee know what Adversary wee have viz. the Prince of this world he will not sleepe but try what he can to suppresse this Noble Graine of Mustard-seede 50. Behold thou Noble Minde thou who desirest the Kingdome of God to thee wee speake and not to the Antichrist in Babell who desireth nothing else but the Kingdome of this world take notice of it the time of sleepe is past the Bridegroom cometh for the Bride saith Come be in earnest gaze not at the hand that used this Pen it is another Pen that hath written this which neither thou nor I doe know for the Minde if it be faithfull apprehendeth the Deity and doe not so slight thy selfe if thou art borne in God then thou art greater and more than all this world 51. Observe it the Angel said to Mary Thou shalt conceive and beare a Sonne and shalt call his Name Jesus he shall be great and be called a sonne of the most High and God the Lord shall give him the Throne of his Father David and he shall be a King over the house of Jacob Eternally and of his Kingdome there shall be no end 52. You must understand Mary was to conceive in the body viz. in her own body not in a strange assumed body as the unenlightened who apprehend not the Kingdome of God might interpret our Writings to meane Besides it is not the ground neither which the Ancients and those heretofore have set downe which yet went very high as if Mary from Eternity had been hidden in Ternaris sancto the holy Ternary or Trinity and that shee entered at that time onely into Anna as into a Case or house and were not of the seede of Joachim and bloud of Anna. They say shee was an Eternall virgin out of the Trinity of whom Christ was borne because he came not out of the flesh and bloud of any Man and as himselfe witnesseth that he was not of this world bur was come from Heaven he saith That he came forth from God and must returne againe to God and to Nicodemus he said None goeth into Heaven but the Son of Man which is come from Heaven and who is in Heaven 53. And there he spake cleerly of the Son of Man of his humanity and not of his Deity meerly for he saith plainly The Sonne to Man But God from Eternity was not the sonne of Man and therefore no sonne of Man can proceed from the Trinity therefore wee must look upon it aright If Mary had proceeded out of the Trinity where should our poore captivated soules have been If Christ had brought a strange soule from Heaven how should wee have been delivered Had it been possible to redeem Man without it what needed God to come into our forme and be crucified If it could have been so then God should instantly have seperated or freed Adam from Death when he fell or doest thou suppose that God is so maliciously zealous as to be so
to Mans itching eares for a faire shew that thereby thou mightst grow great in thy Pride and because thou hast sought nothing else therefore God hath suffered thee to fall into a k Reprobate confounded sense perverse sense so that out of thee there come those that blaspheme the true Doctrine of Christ 32. Behold out of what are the Turks growne Out of thy k Reprobate confounded sense Perverse sense when they saw that thou regardedst nothing but thy Pride and didst onely contend and dispute about the Temple of Christ that it must stand onely upon Mans foundation and Inventions then Mahomet came forth and found an Invention that was agreeable to Nature because those other followed after l For greedinesse of money and gaine or filthy Lucre. covetousnesse and fell off from the Temple of Christ as also from the Light of Nature into a confusion of Pride and all their aime was how the Antichristian Throne might be adorned therefore he also made Lawes and Doctrines raised from Reason 33. Or doest thou suppose m The rising up and Doctrine of Mahomet it was for nothing It is most certain that the Spirit of the great world hath thus set him up in great wonders because the other were no better and therefore it must stand in the Light of Nature in the Wonders as a God of this world and God was neere the one as the other Thy symboles or signes in the Testament of Christ which thou usest which Christ left for a Covenant they stood in Controversie and were in Disputation and thou didst pervert them according to thy Pride and thou didst bend them to thy Institution Ordinances and appointment thou didst no more regard the Covenant of Christ but the Custome of Celebration or performance of it the custome most serve the turne whereas wood that burneth not is not fire though when it is kindled it comes to be fire soâ— also the custome without faith is like wood that burneth not which they will call a Fire 34. Or shall not the Spirit set it downe before thy eyes thou lascivious filthy Strumpet Behold how hast thou broken the state of wedlock and opened a Doore to whoredome so that no sinne is regarded hast thou not ridden n Upon thy power might and Authoritie upon thy Beast when every one gazed on thee and did ride after thee in thy Traine Or art thou not that fine painted adorned Whore Doest thou suppose wee set thee forth in vaine The Judgement standeth over thee the sword is begotten and it will devoure Goe out from Babell and thou shalt live though wee saw a fire in Babell and that Babell was burning yet it shall not burne those that goe out from o The strife contention and warring that is in it it CHAP. XXVII Of the Last Judgement Of the Resurrection of the Dead and of the Eternall Life The most horrible Gate of the wicked and the joyfull Gate of the a Or Saints and holy people Godly 1. WEE know Christ hath taught us that a Judgement shal be kept not onely for the Punishment of the despisers of God and for a reward to the good but also for the sake of the Creature and of b The outward Nature Nature that they may once be delivered from vanity and wee know that the substance of this world and the property thereof must passe away the Sunne and the Starres and also the foure Elements must passe away as to their source or property and all must be restored againe and then the life will spring forth through Death and the figure of every thing shall stand Eternally before God for which end it was created also wee know that our soules are immortall generated out of the Eternall Band and when this world passeth away then also all its Essences passe away which are generated out of it and the c Or the ground of the Essences or substance Tincture remaineth still in the Spirit 2. Therefore O Man Consider thy selfe here in this world in which thou standest in the Birth thou art sowne as a seede or Graine and a Tree groweth out of thee therefore now see in what d Field or soyle Ground thou standest that thou mayest be found to be Timber for the great building of God in his Love and not for a threshold or footstoole to be troden under-feete or that is fit for nothing but for the fire whereof nothing will remaine but dust and ashes 3. It is said to thee that the wood or fewell of thy soule shall burne in the Last Fire and that thy soule shall remaine to be ashes in the fire and thy body shall appeare like black soote why wilt thou then stand in a wildernesse yea in a Rock where there is no water How then will thy Tree grow againe O! what great misery it is that wee are ignorant in what e Ground or field soyle wee grow and what kinde of f Sap juice or substance Essences wee draw to us seeing our fruit shall appeare and be tasted and that which is pleasant shall stand upon Gods Table and the other shall be cast to the Devils swine Therefore let it move you to looke that you grow in the Ground or soyle of Christ and bring forth fruit that may be set upon Gods Table which fruit never perisheth but continually springeth and the more it is eaten of the pleasanter it is how wilt thou rejoyce in the Lord. 4. The Last Judgement is appointed for that end and as wee know that all things in this world have had a beginning so they shall also have an end for before the Time of this world there was nothing but the Band of Eternity which maketh it selfe and in the Band the Spirit and the Spirit in God who is the highest Good which was alwayes from Eternity and never had any beginning but this world hath had a beginning from the Eternall Band in the Time 5. For this world maketh a Time therefore it must perish and as it hath been Nothing so it will be Nothing againe for the Spirit moveth in the g Or upholder Ether And therein the * The seede Limbus which is corruptible is generated from whence all things proceed and yet there was no * fashioner but the Spirit or the * Vulcan in the Essences and so also there were no Essences they were generated in the will of the Spirit and in that will is the h Framer moulder or former fashioner which hath fashioned all things out of nothing but meerly out of the will 6. Seeing then it is fashioned out of the Eternall will therefore it is Eternall not in substance but in the will and after the breaking of the substance this world standeth wholly and altogether like a figure in the will for a i Figure or Picture Glasse of Gods works of Wonder And so wee know now that where there is a will it must comprehend
spoken he is a weede and shall be throwne to the Beast And now though other seede be found among the wheate when it is fanned and fisted that he cannot get out shall he therefore not use his wheate for food Every kinde of Graine hath its vertue one strengtheneth the heart the other the stomack another the other members of the Body for one Essence alone maketh no Tincture but all the Essences together make the senses Thoughts and understanding 26. Goe into a Meadow and looke upon the hearbs and flowers which grow all out of the Earth and alwayes one is fairer and more fragrant in smell than the other and the most contemptible hearb hath many times the greatest vertue Now then the Physician cometh and seeketh and often turneth his minde to the lustiest and fairest because they thrive so in their growing and smell strong then thinketh he these are the best whereas many times a small regardlesse hearb will serve his turne better in his Physick for his Patient whom he hath under cure 27. Thus I must tell you the Heaven is a sower and God giveth him seede and the Elements are the ground into which the seede is sowen now the Heaven hath the Constellation and receiveth also the seede of God and soweth all together one among another now the Essences of the Starres receive the seede in the Ground and qualifieth or is united with it and carry themselves along in the hearb till a seede also be in the hearb 28. Now since there is variety of Growth according to the Essences of the Starres and yet the seede of God which was sowne in the beginning is in the Ground and so they grow together should God now therefore cast away the whole crop because all have not the same Essences doth it not all stand in his wonders and is it not the Joy of his life and the quickening of his Tincture this is spoken by way of similitude 29. Therefore my beloved Minde looke what thou doest and judge not so hastily and unadvisedly and do not turne Beast because of the multitude of Opinions to whom belongeth onely the Chaffe of the Noble seede The Spirit of God sheweth himselfe in every one that seeketh him yet according to the manner and kinde of his Essences and yet the seede of God is sowne along in the Essence and if the seeker seeketh in a Divine desire then he findeth the Pearle according to his Essences and so the great Wonders of God are manifested thereby 30. If now you desire to know the difference and which is a false seede or hearb understand a false Spirit in which the Pearle or the Spirit of God is not consider it in its fruit smell and taste if he be vain glorious a seeker of his own honour covetous a blasphemer a slanderer and despiser of the children of God which casteth downe all under his feete and would be Lord of g All Mens mindes and opiaâ—ous all then know that such a one is a naughty h Or Spirit seede and he is a Thistle and shall be fisted out from the seede of God Goe out from i Or be at enâ—itâ— with such a property in thy selfe sayâ—ng with Paul Who shall deliver me from this body of Death such a Spirit for he is a confounded wheele and hath no foundation nor no sap or vertue from God for the growing of his fruit but he groweth as a Thistle which pricketh onely and beareth no good seede 31. The good smell in the hearb which you should now look for in the many Opinions is onely the New Regeneration out of the old corrupted Adamicall mixt Man in the body of Jesus Christ in the Power of the Holy Ghost viz. a new Minde towards God in love and meeknesse which is not set upon pride covetousnesse and seeking his own honour credit and esteeme nor upon warre or any manner of stirre or insurrection of inferiours against their superiours but groweth in patience and meeknesse as a Graine of wheate among thornes and bringeth forth fruit in its season And consider that where there is such fruit in thy minde that is borne of God and it is the Noble vertue in that Man Goe out from the other fruit which teacheth uproares and dissention between inferiours and superiours for such fruits are thistles and will prick and sting like Nettles God will fanne his wheate himselfe 32. The Lilâ—y will not be found in strife or warres but in a friendly humble loving Spirit together with good sound k Well-grounded conveâ—cing satisfactory Reason Reason this will dispell and drive away the smoak of the Devill and flourish in its time Therefore let none thinke that when strife goeth on and he getteth the upper hand now it is well and right and he that is under and subdued let him not thinke sure I am found to be in the wrong I should now goe to the other opâ—â—ion or side and help that party to prosecute the other no that is not the way such a one is meerely in Babell 33. But let every one enter into himselfe and labour to be a righteous Man and feare God and doe right and consider that this his worke shall appeare in Heaven before God and that he standeth every moment before the face of God and that all his works shall follow after him and then the Lilly of God springeth and groweth and the world standeth in its Seculum AMEN FINIS AN APPENDIX OR Fundamentall and true Description of the Threefold Life in Man First Of the Life of the Spirit of this world in the qualities and Dominion of the Starres and Elements Secondly Of the Life of the Originality of all Essences which standeth in the Eternall indissoluble Band wherein the Roote of Mans soule standeth Thirdly of the Paradisicall Life in Ternario sancto viz. the Life in the New Regeneration which is the Life of the Lord Jesus Christ wherein the Angelicall Life is understood as also the Holy Life of the New Regeneration All searched out very fundamentally in the Light of Nature and set downe for the comfort of the poore sick wounded soule that it might seek the holy life in the new Regeneration wherein it goeth forth out of the earthly and passeth into the life of Jesus Christ the Sonne of God By the same Author 1. BEcause in our The Aurora and the Three Priciples foregoing Writings there are some words which the Reader may not perhaps apprehend especially where wee have written that in the Resurrection of the Dead we shall be in the Body of Christ in Ternario Sancto where wee call the Ternarius sanctus Holy Earth which must not be understood of Earth but of the holy Body out of the holy vertue or power of the Trinity of God and that by Ternarius sanctus is properly understood in our writings the Gate of God the Father from whence all things proceed as out of one onely substance Therefore wee will instruct the
Father is unmeasurable so also is the Life of Christ so for the pure Element in the source of God the Father in his Barmhertzigkeit Mercifulnesse Mercy is the Body of Christ and as our Earthly Body standeth in the foure Elements so the new Man standeth in a pure Element out of which this world with the foure Elements is generated and the source of the pure Element is the source of the Heaven and of Paradise and so also it is the source of our Body in the New Regeneration 11. Now that Element is in the whole Principle of God every where in all places and so is unmeasurable and infiniâ—e and therein is the Body of Christ and his quality and in that is the Trinity of the Deity so that the Father dwelleth in the Sonne viz. in the Body of Jesus Christ and the Sonne in the Father as one onely God and thus the Holy Ghost goeth forth from the Father in the Sonne and is given to us to regenerate us to a new life in God in the life of Jesus Christ and the Earthly Man in his Image and source or quality and property hangeth but to us in this Life time which is well understood if wee be borne of God with our Minde 12. For as God the Father in his own substance comprehendeth all the Three Principles and is himselfe the substance of all substances wherein both joy and sorrow is comprehended and yet goeth forth in it selfe out of the source of the Anguish and maketh the Kingdome of Joy to himselfe unconceivable to the sorrow and incomprehensible to the source of his Anger in the Anguish and Generateth to himselfe his Heart in the Love wherein the Name of God taketh originall So also the Minde hath in it all the Three Principles and therein the soule is comprized viz. in the Band of Life The soule which must enter againe into its selfe and create a will in the Life of Jesus Christ and endeavour after it desiring it with a strong will and purpose and not stay meerly in the History or in the knowledge of it and being able to speake of it and suppose the words and discourse make a sufficient Christian when the Minde is still in meere doubt in Babell no that is not the Regeneration but it must be an Earnest Resolution the Minde must in it selfe goe forth into the humility towards God and enter into the will of God in Righteousnesse Truth and Love 13. And though indeed the Minde is not able to doe this in its own abilitie because it is captivated with the Spirit of this world yet it hath the Purpose in its power and God is presented with and in the Purpose and receiveth it in his Love and soweth therein the seede of Love in his vertue or power out of which the New Man in the Life of Jesus Christ groweth Therefore all lyeth in the true Earnest Purpose which is called True Repentance for the Receiving of the Word of God in the obedience of Love groweth not in the Earthly Life but in the New-borne in the Life of Jesus Christ 14. Therefore the Kingdome of Heaven is a bestowed Bounty of Grace for all those that earnestly desire it not that it is enough to say to ones selfe I have indeed a will to yeeld my selfe earnestly to God but I have need to have this world for a while and afterwards I will enter into the obedience of God and that continueth from one time to another and from one day to another and in the meane while the Or the childe of perdition evill Man groweth if you deferre it to the end and then desire and think to be a Heavenly fruit or Birth when all the Time of your life you have growne in the anger of God in the Abysse of Hell no that is deceit thou deceivest thy selfe 15. The Priests in Babell have after that no Key to open the Kingdome of Heaven for thee thou must enter in thy selfe and be new-borne or else there is no remedy for thee in this world nor in Heaven thou standest heere in this life time in the Ground and art a Plant but when Death cometh and cutteth downe the stock then thou art no more in the growing but art a fruit and then if thou art not foode for God thou doest not belong to his Table and then God will not dwell in thee 16. For wee know that the Deity onely is the vertue to the New Birth which vertue if thou longest for it and desirest it with earnestnesse soweth it selfe in thy minde and in thy soule out of which the New Man in 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 Or Epistle 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 Or universities 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 earnestness 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
the syllable Je is his humbling in-coming out of his Father into the Humanity and the syllable sus is the bringing in of the soule above the Heaven into the Trinity as the syllable sus indeed presseth aloft through all 77. Much more is understood in the Name Christus which comprehendeth not his incarnation but goeth as a Man that is borne through Death for the syllable Chris presseth through the Death and the syllable tus signifieth his strong might in that he thus goeth forth from Death and presseth throught and it is very properly understood in the word how he severed the Kingdome of this world and the Angesicall Man asunder and continueth in God in the Angelicall Man for the syllable tus is pure without Death 78. Though indeed here wee shall be tas one that is dumb to the world yet wee have written it for our selves for wee understand it very well and it is plaine enough to the Tree of the Lilly But that the Person of Christ with his Deeds and Essence might be rightly demonstrated to the Reader that he might apprehend it aright I therefore direct him to the Temptation of Christ in the Wildernesse after his Baptisme whereat thou shouldst open thine eyes and not speake like the Spirit in Babell which sayth wee know not what his Temptation was and lay the fault upon the Devill that he was so impudent to presume to tempt Christ saying moreover wee ought not to dive into it nor be so inquisitive about it wee will let that alone till wee come thither into the other life and then wee shall see what it is Besides they forbid him that hath eyes to see none must search into it if they doe they are called Enthusiasts and are cryed out upon for Novelists such as broach new opinions and pretend new Lights and for Hereticks 79. O yee blinde Wolves of Babell what have we to doe with you wee are not generated from your q The Schooles and universities Kingdome why will you rend and teare our deare Immanuel out of our hearts and eyes and so would make us blinde Is it a r Or heresie sinne for us to enquire after God our salvation and after our true Native Countrey Sure it is much more r Or heresie sinne to hearken after your partaking and blasphemy whereby you make our women and children scoffers so that they learne nothing but scornfull and reproachfull speeches and so persecute and vex one another therewith in Å¿ In the contentious wrangling Babell Can the Kingdome of Christ be found in such things or rather do you not build the scornfull reproachfull Church of Babell where is your Apostolicall heart consisting in Love Is your scorne and derision of others Christs Meeknesse Who said Love one another be yee followers of mee and so it shall be knowne that yee are my Disciples To you it is said the t Or wrath of God Anger burneth in Babell when the flame thereof riseth up then will the Elements shake and tremble and Babell shall be burnt in the fire 80. The Temptation of Christ rightly sheweth us his Person therefore open thy eyes and let not Babell trouble thee it is the price of thy body and soule for that Temptation in the hard Combat of Adam in the Garden of Eden which Adam could not hold out in here the worthy Champion went through with it and hath-obtained victory in his humanity in Heaven and over this world 81. As wee have demonstrated the true Christ who is God and Man in one undivided Person so wee must now shew what kinde of Man he is according to the Kingdome of this world for the great Wonders cannot sufficiently be described they are still greater there is need of an Angelicall Tongue as well as of an Earthly and because wee have but an Earthly therefore wee will write from an Angelicall Minde and speake the great wonders of God with the Earthly Tongue 82. Let us look upon his Baptisme and then upon his Temptation instantly after his Baptisme and so wee shall finde our New Regeneration as also in what Kingdome wee lye imprisoned and wee very highly rejoyce in this knowledge that God is become Man and if now wee would apprehend it wee must first set downe the Baptisme of Christ and then the Temptation in its right Order Of the Baptisme of Christ upon Earth in Jordan 83. It is knowne to us that in Adams Fall wee are fallen into the Anger of God when as the Spirit or soule of Adam turned from the Heart of God into the Spirit of this world where instantly the holy heavenly Image was extinguished and the Anger in the Darknesse held the poore soule captive and where the Devill instantly gat his entrance and habitation in the Anger of the humane soule and if the Treader upon the Serpent had not entered instantly into the mark of seperation in the Centre of the Light of Life then the wrath would have devoured us and wee should have continued Eternally to be Companions of the Devils but when the Treader upon the Serpent thus u As a Mediatour or Arbitratour entred into the middle though not so presently into the Humanity but into the Centre of the Light of Life then the poore imprisoned soules which turned themselves to God againe were in the Centre bound or knit to the Deity againe till the Champion or Saviour came into the Humanity where in his conception and humanity he received the whole Man againe and this wee see cleerly in his Baptisme for there was that one Person which was both God and Man he had the Heavenly and also the Earthly Body 84. But now Baptisme was not instituted in respect of the Earthly corruptible Man which belongeth to the Earth nor for the Heavenly Mans sake which was pure and spotlesse without that but for the poore soules sake Seeing the heavenly Man in Christ our naturall soule in the body of the virgin Mary to his heavenly Man and that also the earthly Man hung to the soule therefore the holy Trinity by the hand of Man tooke the water of the Erernall Life in the pure Element and dipt the soule therein as I may so speake 85. See thou beloved soule thou wert gone out from God but his Love caught bold of thee againe and x tyed or knit fastned thee with the promise to his Threed and then came the fulfilling of the Promise and put another new body on to thee but thou canst not have another soule for thy soule was out of the Eternity however Therefore now as the Holy Ghost Overshadowed and filled or impregnated Mary so the Water out of the heavenly Matrix which hath its beginning