Blessed Martyrs who have seene the Light of God will not therefore cast you out of their Å¿ Communion and fellowship Congregation seeing you knew not what you did but were blindly lead on to doe it 22. Yet Behold and Observe what a Zealous Will or Earnest desire can doe if one enter into the will of God with his whole desire and although he doth not know what he doth and is Zealous in a strange Opinion and yet his heart is directed into God and beleeveth in ignorance very stedfastly that it is pleasing to God In such an Opinion many Great * Or Miracles Wonders and Works have been done in the midst of the Antichristian Kingdome for there is not any thing impossible to a strong Faith 23. Into these Wonders hath Antichrist insinuated himselfe and hath made almost as many t Tenets or Sects and Orders of Religion Opinions as there be Dayes in the yeare amongst which in the Beleevers who have so in blindnesse beleeved in their Opinion even Wonders and Miracles have been done and the Antichrist hath ascribed it to the Opinion whereas the Opinion could not make a flie to stirre but the firme and strong Faith which went out of the Opinion into God that hath u Or wrought the Miracles awakened the Wonders for the Spirit of God is in the Faith and not in the Opinion and the Faith is from God for the soule inclineth it selfe in the Opinion into God layeth hold on the Spirit of God the Opinion is the Fire but the soule stayeth not in the Fire but presseth out from thence into God it blossometh out of the Fire as a faire flower out of the Earth 24. The Opinions have been Tolerable enough in God and God rejected them not so long as the soule sought God through the Opinion and so long also the Church of Christ x Or had a true Government stood in a Government but when the Devill crept into it and made a stately Glistering Kingdome of it when the Priests sought onely honour covetousnesse and voluptuousnesse in it and did lead men away from God meerely into their y The performance of Ceremonies Works and so the Opinions became altogether blinde for they themselves went out from God into the works of their hands in forged and invented wayes therefore God let them goe seeing they would not be directed by his Spirit 25. And Asia Africa and Greece are to be accounted happy in that they are gone out from the Works of Men into the One onely God againe although indeede they have been blinde concerning the Kingdome of Christ yet their Minde continued in the One onely God and in concord one among another and have not so vehemently scandalized and reproached one another about the deare Name of Christ as these have done who have been lead blindfold in the darknesse of their works for these have not onely hated those that departed from them but they themselves have reproached and snarled at one another in their Opinions as Dogs about a Bone and have lead the z Or Common People Layity astray who goe groping in the darke and know not which Opinion is the best 26. Thus you hang to Opinions and are perfidious to God so that when a simple Man cometh to dye he knoweth not whither his soule shall Enter he hangeth to his works and a Or Profession of Religion Opinion and forsaketh the Will of God and so remaineth without God And where now doe you suppose the poore soule remaineth when it is b Extra dei voluntatem without Gods will Behold wee will tell you for wee know certainly for the Spirit of our Mother openeth it to us so that wee see with both Eyes 27. Behold Christ saith Where your Treasure is there is your Heart also Behold the soule is involved in the Opinion and so runs with it to the Patron or authour of it who hath so taught it and seeketh him and if it finde him not then it becometh sorrowfull and hath no rest and so hovereth between Heaven and Hell and would faine c Or Get away from the Devill escape the Devill therefore it happeneth that many times the poore soules have appeared againe in the Congregation or else in houses fields and Churches and have cryed to the Congregation for helpe with their Prayers and have submitted themselves to the Order and supposed so to finde Ease from whence Purgatory was framed for that soule hath the Purgatory indeed if it cannot attaine the will of God and in such fervent casting it selfe downe in the Opinion it is sunck downe through the Opinion and at length come into the Still Eternity But wee understand heere those soules which in their Opinions have Imagined or sought after the Kingdome of God and not the soules of the Deceivers who have sought their profit and pleasure therein those are quite gone a whoring with Antichrist for they are bound to him with an Oath and though they sit in hell-fire a whoring with him yet they flatter him with their hypocrisie and reproach God as if he had dealt unjustly with them for what the soule doth heere in this life time into which it involveth it selfe and taketh it into its will that it taketh with it in its will and after the ending of the Body cannot be freed from it for afterwards it hath nothing else but that and when it goeth into that and kindleth it and seeketh with diligence that is but an unfolding of the same d Beeing Essence or Substance of the worke it hath wrought heere in this life thing and the poore soule must content it selfe with that Onely in the time of the Body it can breake off that thing which it hath wrapped up in its will and that standeth afterwards as a broken wheele which is broken and uselesse and no soule entreth into it any more neither doth it seeke any more therein 28. Thus wee say unto you that the Antichristian soules after the breaking of the body seeke no more for the Doore of Christ for they know nothing of it they know onely of what they heere conceived or tooke in and the soules sinck downe in that Opinion into the deepest Ground much deeper then they heere conceived for that which was knowne in many of them of the same Opinion what any or all of them know in the same Opinion that one soule alone knoweth for it is one Body with all those that are of the same Opinion and they have one Heart in many Members wherein every one manageth their businesse which standeth so till the Judgement of God which afterwards shall make separation where then all kindreds upon the Earth shall houle and lament when they shall know that Judge whom they heere so despised 29. Hearken you accursed Antichrist what answer will you give in that you have lead astray the People from faith in God and from the Justification of the Passion and
else yet that is but the twig of it selfe and its owne will and nothing else for there is nothing that can give it another will 7. Thus we give you to understand what dying is the beginning seeketh the Limit and when it findeth it then it casteth away the seeking viz. the Earthly Life that shall be cast away it must break off it selfe 8. For the beginning viz. the soule continueth in the Limit and letteth the body perish there is no complaining about it neither doth the soule desire it any more it must goe also into its limit viz. into the Wonders of that which it hath been 9. For the Spirit of the soule grieveth not when the body Å¿ Or dieth or falleth away perisheth but the fire-Fire-Life grieveth because the matter of the Fire which the fire hath produced that also perisheth but yet only in Essence 10. The figure continueth still in the will for the will cannot be destroyed and thus the soule must continue in the will and it taketh the figure instead of matter and burneth in the will for the first glowing of the fire doth not passe away but it is quite deprived of the mater of the Earthly Life viz. of the t Substance or drosse Phur 11. And thus the fire becommeth weake and passeth into Darknesse except the Spirit have heavenly u Substantiality the Glans of the Majesty the glorified body of Christ and Adams bedy before he slept Sophia's wedding Garment Essentiality viz. the Divine Body and then the Fire viz. the true soule receiveth that milde body for a x Or glorified body Sulphur and so the soule burneth in the Love-fire and is quite gone out from the first y Viz. the Elementary fire of the outward Nature Fire-life 12. It is now in Gods Principle the first z The fire of the wrath of the outward Life wrathfull Fire cannot touch it in Eternity for it hath received another Source and is truly borne againe and knoweth no more of the first Life for it is swallowed up in the b Or Magick Magia 13. The Turba remaineth in the Earthly Body and is againe become that which it was before the body was viz. a Nothing a Magia wherein all its Essences stand in the Figure as in a Glasse yet not bodily but after the manner of Eternity as we know that all the Wonders before this world stood in a Mysterie viz. in the Virgine of wisdome yet without substance 14. Therefore we here understand that this Mysterie hath been so manifested in its parting that it cannot be c Or made one againe extinguished in Eternity but it remaineth Eternally in Distinction and Partition and is beheld in the Magick in the parting in that manner as it formed it selfe here 15. Thus we may perceive that the d Or parting of the soule from the body Separation is that the Turba hath found the Limit of the Essence for sicknesse to death is nothing Else but that the Turba hath inflamed it selfe and would destroy the Essence it is at the Limit and will cast away that which is introduced e Or middlemost between the beginning and the end between 16. And this is also the cause that the body dyeth the Turba thrusteth it selfe into the fire and so the outward Life is extinguished for it withdraweth the fire of the soule and so it passeth into its owne f Skie receptacle or subtility Aether and is at its Limit 17. And if the fire of the soule hath not the Divine body in the Spirit nor in the Will in the Desire then it is a darke fire which burneth in anguish and great horrour for it hath nothing but the first foure formes of Nature in Anguish 18. And if the will be quite voyde of the power of humility then there is no sinking downewards or inwards through Death into Life but it is like a g Anxious mad senslesse giddy wheele tormentive hurrying wheele which would continually get aloft and yet it goeth downewards on the other side it hath the condition of Fire but not the burning of Fire 19. For the Turba is the exceeding strong h Or Astringency first Forme harshnesse and bitternesse and the bitternesse continually seeketh the i 2. Fire and would evaporate it but the Astringency holds it captive so that it is onely an horrible k 4. and 3. Anguish and continually turneth in it selfe like a wheele and imagineth but findeth nothing but it selfe it draweth it selfe into it selfe and maketh it selfe pregnant it eateth it selfe and is its owne substance 20. It hath no other substance but that which the Spirit of the soule continually l 3. and 4. made in the outward life viz. Covetousnesse Pride cursing swearing reviling backbiting slandering m Or did or wrought murders hatred n Rage or surâ—inesse wrath anger falshood this is its food sport and o Woâ—ke or businesse pastimes for the Turba in the will taketh the substance with it Its workes follow it 21. And although it hath done some good yet that is done onely in q Or Hypocrisie in a glistering shew and appearance from an ambitious minde and afterwards it continueth thus in its aspiring and alwayes endeavouring to climbe up it alwayes elevateth it selfe it would continually be above the Meeknesse and yet it neither knoweth it nor seeth it it is an uncessant elevation above God and yet an Eternall Depression it seeketh a ground and there is none This is its Life 22. Yet if it had comprehended any purity of Love in its will as many a one that is converted at last in his end then it thus sinketh into it selfe through the Anguish for the humble sparke falleth downe through death into Life and then the r Or paine source of the soule endeth yet it is a small twig budding forth into the Kingdome of God 23. It cannot sufficiently be described what refining the soule hath and how it is hindred and plagued by the Devill ere it can get this sparke into it selfe But this wise world will not believe this it is too wise and yet it is so starke blinde it understands Nothing but hangeth continually to the Letter O! that none might feele this by Experience and wee would gladly hold our Peace 24. We speake not here of any strange Å¿ Or paine source but onely of that which is in the Turba and also of no other Power of the Devill over the poore soule but it s owne horrour and t Or wicked abominable suggestions by which the Imagination of the soule is so tormented 25. The condition of Hell is farre otherwise then Babell teacheth she saith that the Devill u whippeth beateth and tormenteth the soule but this is spoken in meere blindnesse the Devill is not at odds with his owne Children they must all doe his will the anguish and horrour of Hell plagueth every one of them sufficiently in their owne
The Third Booke of the Authour being The High and Deepe Searching out of The Threefold Life of Man through or according to The Three Principles by JACOB BEHMEN aliàs Teutonicus Philosophus Written in the Germane Language Anno 1620. Englished by J. SPARROVV Barrester of the Inner Temple London LONDON Printed by M. S. For H. Blunden at the Castle in Corn-hill 1650. A SHORT CONTENTS of this BOOKE BEing a High and Deepe Searching out of the Three-fold Life of Man through the Three Principles Wherein is clearly shewen that which is Eternall and also that which is Mortall And wherefore God who is the Highest Good hath brought all things to light Also wherefore one thing is contrary to another and destroyeth it and then what is right or true and what is evill or false and how the one * Or distinguisheth severeth it selfe from the other Wherein especially the Three Principles are founded which art the onely originall or fountaine whence all things flow and are generated VVhereby the multitude of Meanings and Opinions about Faith and Religion may be knowne and what is the cause of the multitudes of Opinions among Men concerning the Essence and Will of God also what is best for Man to doe that he may attaine the highest and Eternall Good And then concerning the End and issue of All things wherefore all things have appeared in such a property and Essence as they have had for the comfort of the poore wounded sick soule of Man and for the Rebuilding or Edification of the true Christian Religion wherein the Antichrist standeth quite naked and revealed Set downe for a Remembrance to our selfe and for a stay to uphold us in these distracted miserable Times THE THIRD BOOKE OF THE AUTHOUR Being a High and Deep Search Concerning The Threefold Life of Man The First Chapter 1. WHen wee consider the beginning of our Life and compare the same with the Eternall Life which we have in the promise we cannot say nor finde that we are at home in this life For we see the beginning and the end of the outward life as also the totall decay and finall corruption of our bodies and besides we see or know of no returning into this outward life neither have we any promise of it from the high and eternall Good 2. Seeing then there is a Life in us which is Eternall and Incorruptible wherewith we strive after the highest Good and a life from this world which is finite and corruptible and also a life in which the source originall cause of Life standeth wherin the highest danger of Eternall Perdition misery and calamity doth consist therefore it is of necessity that we consider the beginning of Life from whence all these things proceed and have their originall 3. So now when we consider the life what it is then we finde that it is a burning Fire which consumeth and when it hath no more fuell to feed upon it goeth out as may be seene in all Fires For the life hath its nourishment from the body and the body from the food for when the body hath no more food then it is consumed by the fire of the life so that it fadeth and perisheth as a faire flower when it hath no water withereth 4. But seeing there is in Man a life which is Eternall and Incorruptible which is the soule which is also a Fire and hath need of nutriment as well as the Elementary life hath therefore we ought to consider the property and food of that life what that is which continually feedeth it so that it never goeth out in Eternity 5. And thirdly we finde in the life of our soules that there is in it a greater hunger after another higher and better life viz. after the highest Good which is called the Divine Life insomuch that the soule is not contented with its own food but it desireth with great longing and panting the highest and best Good not only for a pleasant habitation but in a hunger for a food 6. And so now we perceive in our very great and true knowledge that every life desireth its own Mother out of which the life is generated for a food as the Wood which is the Mother of the Fire that the Fire desireth to have and if it be severed from its Mother it goeth out In like manner the Earth is the Mother of all Trees and hearbs and they desire it and the water with the other Elements is the Mother of the Earth or else it would be dead or barren and there would grow neither metalls trees hearbs nor grasse out of it 7. We see especially that the Elementary life consisteth in a boyling and is a kinde of seething and when it leaveth boyling it goeth out also we know that the Constellations kindle the Elements and the Starres are the Fire of the Elements and the Sunne kindleth the Starres so that there is a boyling and seething amongst them but the Elementary life is finite and corruptible and the life of the soule is Eternall 8. Now seeing it is Eternall therefore it must also be from the Eternall as the deare Moses hath written very rightly of it That God breathed into Man the living breath and so Man is become a living soule 9. Yet we cannot say though indeed Man standeth in a Threefold Life that each life is apart in a severall forme but we finde that they are in one another and yet each life hath its own working in its Dominion viz. in its Mother For as God the Father is all because all cometh from him and he is present every where and is the fullnesse of every thing and the thing doth not comprehend him also the thing is not God nor his Spirit nor the true Divine Essence so that it cannot be said of any comprehensible thing that it is God or that God is here present more then in other places and yet he is really present he containeth the thing and the thing containeth not him he comprehendeth the thing and the thing comprehendeth not him for he dwelleth not in the thing but in himselfe in another Principle 10. So also is the soule of Man breathed in from God it dwelleth in the body and is invironed with the Spirit of the Starres and Elements not onely as a Garment covereth the body but it is infected with the Spirit of the Starres and Elements as the Pestilence or other infectious disease infecteth the Elementary Spirit so that it poysoneth its body and so it decayeth and dyeth and then the source or property of the Starres also breaketh it selfe off from the soule and consumeth it selfe whrereby the Elementary Mother breaketh off and so the Spirit of the Starres hath no more food and therefore consumeth it selfe but the soule remaineth a Or Crude empty or feeble or faint naked because it liveth by another food 11. Understand us here in this manner though the soule be thus captivated with the Spirit of the Starres and
all things who is the Centre in all things so also you strive about his Light which yet did never appeare in wrath and malice or wickednesse but in friendly meek humility and in love his Centre springeth up and you are so furious and mad and yet suppose that you have it upon your Tongue in your h Wicked malicious contention you have it not but you have meerly the history of the Saints who have had the light shining forth out of their Centre and therefore they have spoken from the Holy Ghost which proceedeth out of the Light But you take their words and the Centre of your Heart is fast shut you run galloping in the foure Formes of wickednesse or malice viz. in Pride Covetousnesse Envy and Anger 43. Therefore I will shew you the Ground of the two Eternall Principles that spring out of one Centre that you might yet see how you run on in the Kingdome of the Devill to try whether you will yet turne and leave off your pride and enter into your selfe and so you might attaine the Highest Eternall Good 44. Therefore I will shew you what wee are in soule and body also what God Heaven and Hell are doe not take it to be a i Or a Fancy fiction opinion or conceit for it demonstrates it selfe in all things there is nothing so small but it stands manifest therein and doe not blind-fold your selves in your base pride in your conceitednesse but search the Ground of Nature and then you shall k Learne or finde all things experimentally understand all things and doe not run on so furiously upon the bare letter of the Historie doe not make Lawes according to your own conceits and opinions so blindly by which you persecute vex and prosecute one another in this you are blinder then the Heathens 45. Search after the Heart and after the Spirit of the Scriptures that it might be borne in you and that you might open the Centre of the Love of God and so you might know God and rightly speake of him For from the History none should take upon him to be a Master or call himselfe a knower of the Essence of God but from the Holy Ghost which appeareth in another Principle in the Centre of Mans life unto those that seeke it in true earnestnesse as we are commanded by Christ to knock and seeke for it of his Father viz. in the Centre of the life with true earnest desirous humility and wee shall finde it 46. For none can know or rightly seeke or finde God his Lord without the Holy Ghost which springeth forth from the Heart of the humble seeker and enlighteneth the Minde so that the l Inward senses or thoughts senses are enlightened and the desire is turned to God that person only findeth the deare Virgin the wisdome of God which leadeth in the right way and bringeth to the fresh waters of Eternall life and quickneth the soule and so the New Body groweth on the soule in Christ of which wee will hereafter following write according to its high and precious worth 47. Wee advise the seeking Reader that loveth God to consider concerning God and that he doe not collect in his minde and thoughts and seeke for the pure Deity onely aloft above the Starres dwelling there only in Heaven thinking that he doth rule and governe only by his Spirit and power in this world as the Sunne standeth aloft in the Deepe and worketh by his beames all over the whole world no. 48. The pure Deity is in all places and all corners and present every where all over the Birth of the holy Trinity in one Essence is every where and the Angelicall world reacheth to every part where ever you can thinke even in the midst of the Earth Stones and Rocks as also Hell and the Kingdome of Gods wrath is every where all over 49. For the severe Kingdome in the Anger of the Darknesse is in the Centre and keepeth its Source and Dominion in the Darknesse and the Deity goeth forth in the Centre in it selfe and maketh a habitation of joy in it selfe but unsearchably or incomprehensibly to the Darknesse because it openeth another Principle for the Eternall Word is the Eternail Will and a cause of the Eternall Nature and the Eternall Nature is the Eternall Father wherein all things are created by the Word you must understand in the Eternall Nature And if the Eternall Will did not create in it selfe another or a second Will to goe forth as a shining light flameth forth from a Candle and departerh not away from the Candle the Father would be alone and be only an austere Darknesse also this world viz. the Third Principle could not have been created 50. But the Father containeth in him the Eternall Nature in his own Essence and is the Eternall Will it selfe and generateth out of himselfe another or a second Will which in the first Eternall Will which is the Father openeth the Principle of the Light in which the Father with the Eternall Essences in his Eternall Originall Will becometh amiable friendly milde pure and Gentle and so the Father is not in the source or quality of Darknesse for the recomprehended Will which goeth forth out of the Centre and dispelleth the Darknesse is his Heart and dwelleth in it selfe and enlighteneth the Father or is the glance and light or lustre of the Father and that will is the Word of the Eternall Father which is generated out of the Eternall Essences and is rightly another Person for he dwelleth in the Fathers Essences or Essentiall powers in himselfe and is the Light of the Father and this Word or Will hath created all things understand out of the Essences of the Father for it the Word is the Eternall Omnipotency because it cannot be comprehended by the Eternall Essences for it breaketh asunder the Eternall Essences and dwelleth in it selfe and shineth out of the Essences and yet it cannot depart from the Essences as little as the glance or light departeth from the fire The Second Chapter 1. SEEing wee have mentioned such a ground to you wee will shew you further the ground of the a Begettresse pregnant Mother or womb of the Conception of the Birth Genetrix or Matrix for wee see it cleerly in this world in the Dominion of the Elements and yet much more in our selves in our Minds whence the senses or thoughts arise whereby they walk converse and direct all their Actions that there is a Genetrix which doth afford so much and if there be a Genetrix then there must be a Centre or Circle of life wherin the Genetrix hath its Dominion for the nothing doth not move nor stirre but if there be a stirring that moveth every life that must not be a strange or Heterogene thing because it is in every thing that things own spirit and life as well in the vegetive and insensitive as in the sensitive living things 2. And let not the
Tune For the flash maketh the tune and it is the Salt-Spirit which u Or knocketh soundeth and its forme or quality is gritty like sand and herein arise noises sounds and voyces and thus CV comprehendeth the flash and so the pressure is as a Winde that thrusteth upwards and giveth a Spirit to the flash so that it liveth and burneth Thus the syllable VS is called the burning Fire which with the Spirit continually driveth it selfe forth and the syllable CV presseth continually upon the flash 43. And the third word SAL is the Salt-Spirit because the auntient x Philosophers Wisemen saw how Nature is thus divided into many parts and that every Forme of Nature hath a parricular Matter in this world may be seene in the Earth and that the Salt-Spirit especially is the greatest in corporeall y Or substances things for it preserveth the Body that it doth not decay therefore they have rightly set downe this Gate onely which is the Mother of Nature For out of this forme in the Creation Earth stones water and all sorts of Mineralls were made yet With the mixture of the other Formes as you shall see hereafter My beloved Reader understand us thus according to our own sense meaning and apprehension 44. The foure Formes in themselves are the Anger and the Wrath of God in the Eternall Nature and they are in themselves nothing else but such a source or property as standeth in the Darknesse and is not materiall but an Originality of the Spirit without which there would be nothing 45. For the foure Formes are the cause of all things as you may perceive that every life hath poyson yea the poyson it selfe is the life and therefore many creatures are so venomous because they proceed from a poysonous Originall And you must know though these be the chiefe causes of Nature that Nature consisteth in very many more other Formes for this maketh the wheele of the Essences which maketh innumerable Essences where every Essence is againe a Centre so that a whole Birth of cleane another Forme may appeare 46. Therefore the Power of God is unsearchable and our writing is not to that end that wee should search out the ground of the Deity in the Eternall Nature and lay it before any no that cannot be but wee will direct the blinde the way that himselfe must goe wee cannot goe with his feete but as a Christian we would faine lead him and impart to him what we have not out of boasting in our selves but that wee might helpe to plant the great body consisting of the Members in Christ of which wee will make mention hereafter to which end these very high things are mentioned that wee might shew you the right marke in the Originall that your selfe might see and learne to understand the course of the world and how blinde all are concerning God and what the cause and end of z The blindnesse of the world it is 47. Wee tell you this that you might rightly consider it for these foure Formes are in all things yet in this world as in the third Principle they are not understood to be in their a Or their utmost effect very eager Essences For the vertue of the Sunne in the Elements tempereth all things so that the Essences stand not in such a wrathfull source or property but are as a pleasant friendly life as the Light out of the second Principle which is the Light out of the Word Heart of God the Father doth enlighten the foure Formes in the Centre of the Angelicall Spirits so that they are in their own Centre friendly lovely and very pleasant 48. And you should well consider the Fall of the Devills who have lost the Light of the Heart of God and must now stand in the foure Formes of the Originall in such an anxious source or condition as was above mentioned 49. Thus is the soule of Man also together out of this Eternall Band breathed into Man and enlightened from the light of God but in the fall of Adam it is gone out from the Eternall Light of the Heart of God into the light of this world and it hath now to expect if it have not entered againe into the light of God when the light of this world doth breake off from it that it must then remaine in the foure Formes without the light in the first Birth of the life with the Devills 50. For the foure Formes without the Eternall Light are the Abysse the Anger of God the Hell and the horrible flash of fire in the wheele of b Or breaking Corruption in the flying up of Mercurie or the terrible cracking noyse Their light is in the Brimstone-Spirit which they must awaken in themselves or else their Spirit standeth in Eternall Darknesse its living Forme of the Abysse is a Dominion of a severe eager property or source which climeth up in the flash of Fire willing to be above God and the Kingdome of Heaven and yet cannot reach nor feele nor see them for c The Eternall Darknesse it is a Principle which comprehendeth neither this world nor the Angelicall world and yet is not severed but is in one and the same Place 51. For wee offer to your consideration that as wee Men with our Earthly eyes which wee have from this world cannot see God and the Angells which yet are every moment present to us yes the Deity it selfe is in us and yet wee are not able to comprehend it except wee d Set all our thoughts and resolutions upon God and Goodnesse put our imagination and earnest will into God and then God appeareth to us in the Will and filleth the Minde where wee feele God and see him with our eyes viz. the eyes of our Minde 52. So also if wee put our imagination and will into evill and wickednesse d Set all our thoughts and resolutions upon God and Goodnesse then we receive the source of Hell in the Wrath and the Devill layeth fast hold on our very Heart in the Anger of God yet wee see him not with these eyes onely the Minde and poore soule in the Eternall source of the Originall understand it and tremble at the Wrath so that many a soule despaireth and casteth it selfe into the source of the Originall and driveth the body to death by sword the rope or the water that it may thereby suddenly be ridde of the torment or source in this life which is from the Third Principle For that soule standeth between the Kingdome of Heaven and the Kingdome of this world in scorne and therefore maketh hast to the Abysse 53. Also wee give you very earnestly to consider that God did not create a peculiar Hell and place of Torment on purpose to plague the Creatures viz. Angells and Men because he is a God that willeth not Evill and doth himselfe forbid it and hath therefore suffered his Heart to become Man that he might redeeme
power and vertue of Life which goeth forth from the Heart of God through the Spirit of God and that sprouting or vegetation is called Paradise and is a sprout in the Children of God together with which the soule also sprouteth for in this sprouting the new body of the soule groweth in the one Element in the substantiality before the Number-Three in Ternario sancto 116. And heere wee give you to understand in a true Ground as wee certainly know it that the Paradise is in this world and also without this world and that God dwelleth in this world and yet is every where and the source or property onely n Or is maketh the difference 117. For the Angelicall world is manifested in the Paradise but it is apprehended onely in the paradisicall source or property viz. in the one Element and not in the going forth in the Dominion of the foure Elements 118. For the Foure Elements are in another Principle of another property or source also have another Light viz. the Sunne But in the Pure Element the o Substances or beeings things of this world are only as a figure which is not palpable and there the foure distinctions are in one and that maketh no Darknesse And there the Liberty of God without Nature shineth in the Glance of the Majesty but in the foure out-Births there is a Darknesse for the o Substances or beeings Things thereof are grosse and palpable 119. For the Heaven which is a distinction between the Kingdome of God and the Kingdome of this world is a Firmament with all formes of Corporeity and is the vayle in our Eyes for wee have Firmamentall Eyes and therefore wee cannot see the Kingdome of God 120. And that is the heavy Fall of Adam that his Eyes and Spirit entered into the Outward into the foure Elements into the palpability viz. into Death and there they were blinde as to the Kingdome of God 121. For the outward in the foure Out-births out of the pure Element viz. the Substance of the foure Elements hath a beginning and end and is corruptible and therefore all things that live in it must corrupt 122. For the Principle of the Outward World passeth away againe for it hath a Limit so that it goeth into its Ether againe and the foure Elements into One againe and then God is manifested and the vertue and power of God springeth up as a Paradise againe in the One p Eternall onely Element and there the multiplicity or variety of things come into one againe but the figure of every thing remaineth standing in the one onely Element 123. For all things are come to a corporeall substance to the manifestation of Gods works of wonder that they might be seene Eternally by the Creatures viz. Angels and Men which before the time of the world were manifested onely in the Wisdome of God and now shall stand in substantiality in the presence of God 124. Yee deare children of God in Christ Jesus open the eyes of your Minde raise your minde up out of this world into the Element before God that is into the Glassie sea or Angelicall world and the Creation shall be rightly shewed to you heere and let not the Sophisters and Jugglers befoole you and leade you astray 125. For the Paradise which the soules of the holy children of God goe into when the body deceaseth is in the very place where the body deceaseth it is also in the Earth it is in all the foure Elements not divided but entirely every where 126. For in the pure Element out of which the foure Elements proceed is the Paradise it is a sprouting out from the substantiality before God its life and understanding is the Holy Spirit of the Number-Three of God its Light is the Glance of the Majesty of the Number-Three the Matter onely is about the Outward When the foure Elements in Man breake then is the soule already in the Paradise or in the Abysse of the Centre in the Dark Matrix all according to that wherein the soule was growne in this life time upon Earth 127. If it have set its q Resolution and purposes into God Goodnesse Imagination upon God then it is growne in Paradise and the stuffed dark body hath but covered it during this life time 128. But if it be growne in the sterne wrath in falshood and in pride to flie out above Paradise then it flieth in high-mindednesse in the sterne Matrix aloft over Paradise out and cannot get inwards into the Meeknesse and there it is in Hell with the proud Devill 129. For after this life there is no regeneration more for the foure Elements and the outward Principle wherein the Genetrix stood in the working and Creating are gone it hath no more to expect after this Time but onely when at the end of this Time this Principle shall goe into the Ether that the substantiality which hath been from Eternity shall be free again that it shall get a body againe out of the property and source of its own Mother where then all its works in its Mother shall appeare before it 130. For the Last Day is onely to awaken againe that which slept and to breake the Death which is in the foure Elements For the vayle must be done away and all that which is generated out of the Eternall must spring up againe and live 131. But that which is Generated out of the Death viz. out of the foure Elements as the Beasts and every living thing of the foure Elements attaine no body any more and if the spirit of it be generated onely in the foure Elements it breaketh with the foure Elements also and the Figure onely remaineth of the Elementary Substance viz. of the foure Out-Births 132. But that which is out of the Eternall out of the Centre of the Eternall Life is and remaineth for ever even all words and works which are generated out of the Eternall remaine in the Substance of the Figure but they cannot remaine for ever in the Spirit and power for a word of a r Breath Spirit doth not proceed from the Eternity but hath its beginning in the outward Principle 133. And therefore every Spirit will have joy and sorrow in its works and words in Eternity all according as it is in its place and source or property For when the Spirit shall consider with it selfe its source or condition and why it is in the place where it is then the source or property of its words and works ascend in it and giveth it joy or sorrow according to the condition or source and place that it is in every one in that which is it s own duly 134. But you must know that the sinnes evill works and words of the new Regenerate in Christ sprout out from the Death of Christ into which the Children of Christ are againe entered from their sinnes and shall receive another source or property and in the beholding and
and drawne up and downe as a poore captive Creature from one filthy puddle into another and the Devill rouleth it presently in this mire and presently in that mire againe and so it is like a filthy Ragge all mire and dirt all Starres dart their Poyson l Or in into the Body and defile the poore soule it must endure to be defiled by the Beasts for the body feedeth upon the flesh of Beasts wherewith the poore soule is m As with a Body of flesh cladde Doest thou know why God did forbid the Jewes to eate of some sort of Flesh * Aliter and commanded them to burne their fat and consider the smell of it Kindle their fatt and consider their property and thou shalt discerne it 20. The poore soule is a kindled fire and so when such a property cometh into the soule doest thou suppose that God will dwell therein and therefore Christ taught us saying Be sober and temperate in eating and drinking watch and pray for your adversary the Devill goeth about like a roaring Lyon and seeketh whom he may devoure 21. Thus you see how wee stand in a Threefold Life the soule standeth upon the Abysse between two Principles is tyed to them both and the body meerly in the spirit of this world and therefore that seeketh onely after eating and drinking power and honour for it belongeth to the Earth and careth little for the poore soule which cometh out of the Eternity and belongeth to the Eternity 22. Therefore wee ought to tame the Body and not give way to it but to dampe or kill its desire and not n Fill it or pamper it satisfie it when it pleaseth but for necessity onely that it may not grow wanton and invite the Devill to lodge in it 23. The poore soule must watch and pray and o Resigne its will to God in well-doing continually put its will into Gods will it must not give way to the body in any thing except it have yeelded it selfe to God first the soule must not please it selfe at all in its own power but cast it selfe meerly upon God as being it selfe weake and able to doe nothing though it be strong and so continually goe out from it selfe from its naturall will and so fall into the will of God and then the Devill cannot meddle with it 24. Indeed it is irksom and troublesom to the Body to be broken of its will but that 's no matter Eternity is very long the body hath but a short time of continuance and then it returneth to its Mother the Earth and you know not in what moment Death will come when the body must be gone into its Mother and then it lets the poore soule goe whither it can it is a very p Slippery untrusty unconstant Neighbour to the soule A True Open Gate Shewing How a Man may seeke and finde himselfe From whence he hath his beginning and what he shall be in the End 25. Behold O Man and Consider thy selfe what thou art from thy beginning and what thou shalt be againe in the End and then thou wilt certainly finde what home thou art in in what lodging thou lyest captive and thou wilt finde that thou art both a Man and also a Beast thou wilt well see the heavy Fall if there be but a spark of Gods light in thee 26. For no Beast is able to apprehend it because a Beast hath its Originall onely from the Life of this world and therefore wee know that here is another manner of Life in us in that wee know the Ground of this world 27. For if wee were only from the Clay and Earth of this world wee should be but Clay and Earth like a Beast which hath no understanding wee should not be able to know the ground of this world For a Pot knoweth not the Potter nor doth a piece of work know its workmaster and so a Beast knoweth not its Master it hath no desire after him for it knoweth nothing of him 28. The desire of a Beast is onely to fill its Belly to nourish and multiply it selfe as the Centre of Nature in it selfe is such a desire and hath no understanding of any higher thing for it hath its own spirit whereby it liveth and groweth and then againe consumeth it selfe and doth it as well at one time as at another for such a thing is the Band of Eternity which is called Nature 29. But we that are Men have a higher apprehension and knowledge for wee can see into the heart of every thing and see what manner of thing it is and what property it hath So also wee have quite another longing and desire after another thing and life which is not q Or animale beastiall nor Transitory nor desireth any Elementary Earthly food 30. Thereby wee know that every life desireth its own Mother whence it hath its Originall and wherein it subsisteth as also wee must understand that every life desireth the best thing that is in its Centre viz. the Heart or Oyle wherein the fire burneth and wherein the life is opened that it is Living 31. For every living life is a fire and yet the proper source of the Fire is not the right life but the Tincture which proceedeth from the Fire is a pleasant Joy and it is the Liberty Nature which is the right life For Nature standeth in great Anguish and reacheth with a strong desire after the Liberty till it attaine it and so Nature is a sharpnesse in the Liberty and desireth continually to swallow it up into it selfe that it might come totally to be the Liberty and cannot but the more eager it is and raised up after the Liberty the greater is the Tincture of the Liberty 32. Thus Nature continueth to be a Fire and the Liberty continueth to be a Light what the Tincture buildeth up the fire devoureth for the Tincture maketh Substantiality its Centre is meek and is a sinking downe of humility as the fire is a rising up of Pride 33. But as the Light viz. the Tincture maketh substantiality in its sinking downe so that there is in the Light a substance like water and yet is no water but such a spirit and property so the fire swalloweth up the same Substantiality into it selfe and therewith quencheth its wrath and ascendeth in the Substantiality and burneth like r Oyle set on fire kindled Oyle and this is the right Naturall life of all Creatures and is called the Tincture 34. But this life is Å¿ Transitory Corruptible fragile and consisteth onely in foure formes viz. in Fire Aire Water and in Substantiality or Earth which is its Body And wee shew you this one thing more in this Tincture-Life as you see naturally that out of every fire there goeth forth a source or vertue viz. Aire which is after this manner when the fire strongly attracteth and swalloweth the Substantiality into it selfe then the Substantiality flieth strongly againe out
stuck into the soule and did leade the poore soule out of Death and out of Hell n In by or through in himselfe 68. And heere wee see that after the Word did become Man that Man suffered himselfe to be hanged on the Crosse and entred into Death on the Crosse understand heere the New Living Man borne of God went into the Abysse and brake Death in the soule and opened the Centre of the soule Hee brake all the seaven Seales of the Centre of Nature so that the soule came to have its owne power againe for he kindled the Divine fire in the soule againe so that the soule did againe reach the Eternall Tincture out of its own fire 69. And thus it came againe into its first Mother in power and Majesty and the Old Adam hung to the Crosse as Curse to the scorne of all Devills there they might doe so far as they could with it as indeed they were busie with the Sophisters and Antichrists the Pharisees 70. There the Devills ran with other suttlety and Tricks into o Corners and secret places holes and did hide cover and conceale the Resurrection through the Ministers of the Dragon the Pharisees which yet pretend to be the Ministers of God but they served the Devill in his lyes as is done now adayes where the Death and power of Christ is closed up and denyed 71. This hanging on the Crosse is nothing else but that as the soule hath its originall upon the Crosse in the Centre of Nature out of the Word of the Lord ex verbo Domini where the Name of the Number Three standeth There hath the Word of the Father moved it selfe and is entred into the Humanity as is heeretofore mentioned concerning the Virgin and is become Man on the Crosse in the Eternall and in the Earthly Virgin and hath been made a spectacle on the Crosse to the Old Adamicall Man and all Devills and their lofty Pride and hath slaine Death on the Crosse and thereby broken through it and so brought the Adamicall Man with flesh and bloud as a spectacle into Death and hath cast away from him all Earthlinesse and brought him powerfully through Death into Life 72. Thus he is new Borne in God and sitteth upon the Rainbow on the Substantiality and Colours of the Eternity in the power of the Majesty and is a Lord of Heaven and of this world and a Judge of Hell and a p Or Power Conquest over Death 73. Of this you have a true Gound yee that are Regenerated in Christ that as Christ brought his body both the Heavenly and the Earthly which he received in his Mother Mary out from Death againe and did cast away from him nothing else but the Earthly source or property viz. the Spirit of this outward world 74. So also must our Bodies in the power of the soules that are in him that is in his Word and Heart which is every where come forth againe at the Last Judgement Day and cast away no more from it but this source and spirit of the outward World for none rise againe in the entire corrupt Body but in the flesh and bloud of Christ 75. But the corrupted Spirit which remaineth in the Earthly Matrix in its Tincture must appeare before the Judgement of God at the End of Dayes and there shall the sentence and Judgement of the Judge Christ be pronounced and then after the pronouncing all goeth into the q Receptacle or Devourer Ether and then the Spirit of God which Created the World will execute that sentence 76. But that I may not meete with false Interpretours that may mistake his Text as the Spirit sheweth mee therefore you must know that when the soule is Borne anew in the Word and in the Spirit of Christ in this life Time then also the first Substantiality viz. the inward Body of the soule which Adam had in Paradise out of the Eternall Virgin wherein he was created Man becometh new borne and getteth the flesh of Christ 77. This new Body in which the New Regenerate soule sticketh sticketh in the old corrupt flesh and is incomprehensible and immortall But the Old Man which is conceived from the Spirit of this World must perish in the Earth it goeth into its Mother who must bring it fortb and present it at the Last Judgement day but after the Sentence of Christ it goeth into the Ether and is only as a Figure r For or before to the Eternall New Man for in that Figure all a Mans works follow him 78. So also they that be alive at the houre of the last Judgement the Old man will fall away from them with the perishing of the World and passe into the Ether For all the Bodies of the wicked shall be presented there in the Mother viz. in the Spirit of this world and the soules shall heare the Sentence and their Bodies also passe away with the Mother and stand as a Figure and their Works follow them into the Abysse The Ninth Chapter Concerning the Threefold Life Also of the Å¿ Driving or Impulsion Inclination and whole Government of Man in this World Highly to be Considered 1. IT is shewen to mee what the Devills intention is how he will endeavour to smother these High and precious Writings therefore be watchfull yee children of God beleeve not the Sophisters too much who cry out Heretick Heretick to the fire with them That is not the voyce of the Holy Ghost but the voyce of the Antichrist and of the Dragon for these Writings will exceedingly discover the Devills smoaking Pit and not onely so but they shew also the Whore of Babell very plainly like a whore t Am Pranger put to open shame 2. But because the Men of the Spirit of this world take care only for their Belly and are loath to loose their honour credit reputation and Goods but had rather part with God and the Kingdome of Heaven wee shall be persecuted by the Whore through the Instigation of the Devill therefore be watchfull yee children of God and looke not upon that which is high and hath great authority but regard the wellfare of your soules This wee leave you for the last farewell 3. Christ saith None kindleth a light and setteth it under a cover or under a Bushell but setteth it upon a Table that all that are in the house may see by the light thereof Thus must wee doe also and must not bury our Talent which is so dearly bestowed upon us in the Earth for wee must give an account thereof at the Day of the Judgement of God as the Spirit of the Mother intimateth to us 4. If this knowledge or understanding of this Spirit shall happen to fall upon any they will be then certain what it is u Which is here written Wee need no Letters of Commendation Christ is our Letter of Commendation which is sufficient for us None ought to call themselves after my
Name all of us that know Christ put on him and are members of his Body wee call our selves Christians and children of God and brethren and sisters one of another 5. Therefore now when wee consider the Dominion or Course of our Life we finde a powerfull strife therein which the Devill hath with the soule and also which the Spirit of this world hath with the soule For there is a knowledge in the spirit of this world indeed there is no divine understanding in it but there is an apprehension planted in the Matrix viz. in the Centre of Nature 6. For this world before the Creation stood from Eternity in the Eternall Wisdome as an invisible Figure and is now created as a proper Principle of its own to the end that it might bring all its wonders and works into Essence that they may appeare in their figure after the Time of this world 7. And so there is a naturall strife with man therein for no creature but Man can bring the Wonders of the world to light and therefore also the Spirit of this world hath so very much longed after Man and hath drawne him to it that it might shew forth its Wonders in him that Man should produce all Arts and Languages in x The Spirit of this world it Moreover the Spirit and Heart out of Earths and Mettalls viz that Precious Stone the Philosophers Stones which indeed since Salomons Time hath been found by few but now at the End shall be found more cleerly as wee know and understand 8. Note For he that rightly understandeth our Writings concerning the Centre of Nature and its progresse to the Number-Three upon the Crosse and to the Glance of the Majesty may well finde it in Mettalls it is not difficult if he learne but the right entrance he hath the end at hand of which wee shall not heere make mention for it belongeth to the Magi which are borne Magically wee speake onely of the Ground of Nature and of the Spirit of this world 9. And wee declare unto you that the Spirit of this world is created with such an inclination and that it hath a naturall will to reveale it selfe and all its Mysteries as wee see before our eyes by what it hath built or brought forth how it hath erected a Dominion and Kingdome upon Earth 10. Doe but looke upon the doings of Man from the highest to the lowest the Spirit of this world hath thus built the whole y Course Order of them and God hath permitted it For God is not a destroyer but a preserver of that which his power buildeth up and accounteth it for his Ordinance for there is nothing brought forth which hath not stood in the Eternity 11. But you must understand it aright Hell and the Anger are the Abysse which mingleth its wonders also therein as we see where there is good z Or soyle ground and that the Sower also soweth good seede yet thistles and thornes grow up amongst it according as Christ hath given us a similitude of the Sower and as it is in the minde of Man so it is also in the Spirit of this world 12. You are to know that all weeds as Thistles and Thornes also Serpents Toads evill Beasts and Wormes have their originall from the Wrathfull Matrix For in the time of the Creation all both good and evill came forth every thing according to its kinde and property there is good and evill in every thing and the Kingdome of Anger hath also wholly a Or formed its Image imprinted it selfe therein and therefore the fruit is Good and Evill and Adam should not have eaten thereof 13. I give you to understand by the fruits of the Earth how good and Evill are in one another and have each of them their usefullnesse the evill as well as the good All serve to manifest Gods deeds of Wonder and each is serviceable to the Spirit of this world what the one hurteth the other healeth and that also is a wonder 14. Furthermore wee see the Mysterium Magnum the Great Mystery in the Trees though indeed they be different and mixt yet wee discerne the Paradisicall forme or condition in them for they beare their fruit upon Twiggs and the fruit is a thing different from the Tree the Tree is bitter and the fruit is sweet And wee give you to understand that the Trees and fruit wee have now a dayes were Paradisicall if the Curse did not stick in them the Paradise is flien from them and now all fruit is but such as the Apple was from which Eve did eate Death And you are to know that the Kingdome of Anger did also presse into the Garden of Eden which brought forth a Tree that did beare such fruit as all the Trees are now adayes which wee feed upon 15. Onely wee are to consider that the fruits for Man doe not grow of themselves he must plant and dresse them as you see in all Trees both in the wood and stalks of them and Man desireth not willingly to eate of the first Essences of the Earth except it be a very b Milde or sweete pleasant hearb but he desireth the second Birth out of the Earth viz. the kernell seede or fruit which is indeed the second Birth out of the Earth whereby wee understand our high discent but before the Fall Paradise sprung up through all Trees and through all the fruits which God created for Man 16. But when the Earth was cursed the Curse entred into all fruits and then all was Evill and Good Death and c Rottennesse or putrefaction Corruption was in them all which before was but in that one Tree onely which was named the Tree of Good and Evill and therefore it is that wee Eate Death in all the fruits and the Spirit d Or which is of Evill and Good ruleth in us The Spirit of this world ruleth in us and so doth the Devill wish the Spirit of Anger and each of them shew forth their wonders in and by Man Of the Great Strife about the Image of Man 17. There is a great Strife about Mans Image each Kingdome would have it Hell in the Anger saith it is mine by the right of Nature it is generated out of my Roote Also the Spirit of the world saith I have it in my body and I give it life and nourishment I bring it up and give it all my powers and wonders it is mine And the Kingdome of God saith also I have set my heart upon it and have regenerated it it is proceeded out of my Kingdome I have sought and found it againe it is mine it must reveale my Wonders 18. Thus there is a vehement Strife in and about Man looke upon his Conversation and Doings his desire standeth especially in Three Things and they are Three Kingdomes which Rule him and into which of them he falleth there he lyeth 19. First he desireth power honour and glory that all
and vertue of all Formes and is a pleasant b Or Musician Lutinist for it singeth a song that they all love to heare and c Or feele relish which ought to be well considered 101. And below Venus is Mercury to whom Venus give its vertue together with its sincking and therefore Mercury is so pleasant and loveth to talke of all then d Or Witts feats and devices Ingenuities of Nature it is a nimble sudden awakener of the Seede which Venus giveth to it for it will needs awaken the Body or bring the body into beeing and because it hath much skill therefore it will e Or converse and meddle in every thing wander into every thing and giveth speech to the Body and awakeneth the Body and giveth it senses especially in the Braine and in the Matrix of the Seede 120. Under Mercury standeth the Moone and there the sincking standeth still and is a substance mixed of all it affordeth the Carcasse and all that belongeth thereto it taketh all to it and maketh the whole Image as a Beast it is the Corporeity Venus congealeth in it it retaineth all for it letteth nothing sinck downe and it standeth alwayes in feare of falling in respect of the Earth which standeth under it for it feeleth the Anger in the Earth and therefore is affraid and doth not sinck downe but runneth and maketh hast about as if it were fugitive it is a false thing for it desireth both that which is superiour and that which is inferiour and flattereth with the Centre of the Earth and with the Centre of the Sun 103. And as this Dominion or Goverment in it selfe is so is the Dominion in every Creature also their life standeth thus and you see how the Wheele turneth round as in in the Centre and the body with the Essences standeth still 104. The six Planets run round about the Sun as about their Heart and afford vertue to it and draw vertue from f Aliter in the Sun the Sun so also the life windeth it selfe thus about the Heart and penetrateth into the Heart for the spirit-Spirit-Life penetrateth to the soule which burneth as a light out of the Heart out of the Tincture of the Heart and windeth it selfe inwards thereinto and they alwayes drive forth one another and so this forme is as a turning Wheele for the Life of the Spirit is thus in its Originall 105. They who say that the Sun g Or runneth a course round about in an Orbe Note goeth forth speak as the blinde doe of colours and have never knowne the Centre of Nature yet they are not to be blamed for that for it was reserved or sealed till the Seale of the Sun opened it selfe at the seaventh sounding of the Trumpet Observe this it is no fiction or boasting it doth concerne you all or else you will die in blindnesse for which God is not to be blamed 106. The World after the Fall hath but one Eye for it hath lived under the six Seales understand under the six Planets with its knowledge but you h You shall see with solar eyes in the time of the seaventh Seale shall see the seaventh Seale with the Eye of Sol wee heere speake what wee know 107. Understand us aright thus wee will give light to those that hardly apprehend it Behold and observe The whole Government of this world in every Life cometh from the Constellations good and evill and they are also the cause that the foure Elements Fire Aire Water and Earth were stirred up else all in this world would be still 108. And so now you see the upper Government especially in the seaven Planets for they are the Government or Dominion of the Spirit and that is two-fold They have the Tincture-Government viz. the Fire-Life and also the Aire-Government viz. the Water-Life the Three Planets above the Sun doe together with the Sun manage the fire-life and Government and the Three beneath the Sun are the going forth of the fires-Tincture and are a sincking downe and doe together with the Sun manage the Aire-Government and have the female kinde for they have the Substantiality of the Matrix and the Tincture of the Upper Matrix the Tincture retaineth the soule and the Nether Matrix of Venus retaineth the Spirit 109. Thus the Upper desireth the Lower and the Lower desireth the Upper and is indeed but one body for Sol is the Heart and hath the Lustre of the Majesty of this outward Third Principle 110. Thus you understand the Two i Of Sexes kindes the Male and the Female The Male or Man is the Head and hath in him the Upper Government with the fire of the Tincture and he hath in his Tincture the soule which is desirous of Venus which is the Corporeall Matrix for the soule will have spirit and also body and that hath the Matrix of the Female or Woman 111. And the Lower Government is the Female or Woman and her Government consisteth in the Moone for Sol affordeth it Heart and Venus affordeth it Tincture and yet hath no fiery but a watery Tincture and therefore k The Moone it affordeth the Aire-Spirit and her Tincture doth not stand in the l Oâ— Wit Wisdome and therefore the Man must Rule her for the Tincture of the Fire is the sharpe Tryall of every m Or Thing Substance 112. Mercury is the stirrer up of n Womens their Tincture and therefore they are so talkative and the Moone hath o Moone their Matrix which is our of all the Planets and is afraid of the Earth and therefore maketh such hast and taketh vertue and power in the wheele from all the Planets and Starres where ever it can It desireth Sol vehemently and therefore draweth also his Lustre to it selfe and as the Moone longeth after the Sun for it selfe is of an earthly quality and desireth the Heavenly Heart so also the Feminine Matrix longeth after the Heart of the Man and after his Tincture viz. after the soule for the foule is the Eternall Good 113. Thus Nature longeth after the Eternall and would faine be delivered from the vanity And thus the vehement desire in the Feminine and Masculine p Or Sex Gender of all creatures doth arise so that one longeth after the other for Copulation For the body understandeth it not nor the Spirit of the Aire onely the Two Tinctures the Masculine and the Feminine doe understand it for a Beast knoweth not what it doth only the Tinctures know it which drive it thus 114. For the Fiat sticketh in q The two Tinctures them they musf manifest the great Wonders of God For the Spirit of God moveth upon the Water of the Matrix in Venus and in the Matrix of Jupiter viz. in the Matrix of the Braine and leadeth the Fiat 115. For the Heart hath the Matrix of Venus and the Braine hath the Matrix of Jupiter thus the Spirit of God rideth upon the
Man and Woman yet you are not to understand any woman but a virgin wholly pure and chast he had in him the Spirit of the Tincture of the Fire and also the Spirit of the Tincture of the Water viz. of Venus he loved himselfe and through himselfe he loved God he could generate Virgin-like out of his will out of his Essences without paine without tearing or dividing his body such a Man as himselfe was for he had all Three Centres in him and as the Centre of the Eternall Nature was not torne nor divided when the Spirit of God conceived his soule upon the Crosse and brought it into the Wisdome also as the Spirit of this world was not torne nor divided when the Spirit of God breathed into him the spirit of this world as an outward life so he also was not torne or divided for he had a Body that could goe through Trees and Stones if he had instantly gone on in the will of God then had he brought HIM viz. God with him into the Great Wonders 21. The Noble Philosophers Stone was as easie to be found by him as any p Mawerstein other stone and then he might have adorned the outward life with gold silver and precious Stones Jewells and Pearles all to his own joy and to the manifestation of Gods deeds of wonder he had not needed Beastiall Cloathing for he went naked yet clothed with the Heavenly Tincture he had no such Members as he might be ashamed of as his Fall demonstrateth This was his Fall his soule Imagined after the outward Fire of the Out-Birth after the spirit of this world and turned himselfe away from God and desired to live in his own property or selfe and to be Lord his will turned it selfe out from Gods will and was disobedient to God and desired the Earthly fruit out of the Earthly Essences and caused God to suffer the Tree of Temptation to grow that he might trie what his Image would doe and did forbid him that Tree 22. But his Lust was instantly gone after the Earthly Essences Good and Evill which the Devill did eagarly help forward as he doth still till Adam was overcome and went forth from the will of God and suffered himselfe to be wholly captivated by the spirit of this world and then all was done with him the Heavenly Image became Earthly the soule became captivated in the fire of Gods Anger it had the heavenly Tincture no more and could not eate of the Verbum Domini any more it had turned it selfe away into the spirit of this world and was gone out from Gods will into the Lust of this world and so also at the instant of the Fall the spirit of this world made the body wholly Earthly the Paradise with all Heavenly q Wit wisdome and understanding knowledge retired into it selfe and so departed from Adam and the Deare Virgin of Wisdome remained standing in Griefe till the Word of the Lord came againe and looked upon r The Noble Sophia her againe with the promise of the Seede of the Woman and then r The Noble Sophia shee passed into the light of Life now warneth Men of their ungodly wayes concerning which wee have mentioned at large in our former Writings and also concerning Å¿ Adams Wife the Woman his Wife therefore wee heere forbeare to write any further of it and onely further shew you our Propagation as to body and soule 23. Wee have t In the Ninth Chapter of the Threefold life formerly mentioned how the provocation between both kindes Masculine and Feminine to copulate existeth viz. out of two Governments or Dominions of one onely u Being or Essence substance for when Adam could not subsist then God let a sleepe fall upon him and tooke the one Dominion viz. the Tincture of the Spirit from him left him the other viz. the Tincture of the soule and framed a Woman out of him But that shee might have a soule also God took a Ribbe from his Body with his flesh and bloud and comprized the soule therein but without power of further Propagation of it selfe for her soule remained in Venus being desirous of the Mans soule even as the lower Dominion of the Three Planets under the Sun which make Spirit and Flesh desire the Three uppermost for their Life as is before mentioned so also is the Dominion in the Man and the Woman for the Man hath the Tincture of the Fire wherein the soule consisteth in his seede and the Woman hath in her the Tincture of the spirit of this world viz. of Venus naturally so called in her seede and Matrix If it were not for the scoffers I could exactly demonstrate it in the Members of their Copulation you would indeed wonder rightly why each are as they are x Note it shall be set downe in a Paper by it selfe for there is nothing without cause Nature hath its own mouth if it desire to have any thing it maketh it selfe a mouth fit for it and giveth a forme to that thing which it desireth that it may fit the mouth according as Nature liketh best Observe this 24. Now when the Seede is sowne then not onely the sower soweth but the Ground also affordeth its Essences or vertue to it the Man soweth soule and the Woman soweth spirit and both of them afford Body and not the one without the other the Tincture of the Fire hath indeed a Body but it became very small in this corruption and therefore the Nature of the Water in Venus must give a soft spirit to it for the Man and the Woman are one Body And Saint Paul saith If the Man have an unbelieving Woman to his wife and the Woman have an unbelieving Man to her husband let not the one forsake the other for the Man knoweth not whether he shall save the Woman or the Woman the Man Even as Adam saved his wife Eve who first eate the bit of the forbidden fruit for shee was a part of the Life out of his flesh and bloud and the same spirit and the same soule which Adam had and which Eve got from Adam is now also in us in both kindes or sexes 25. Therefore ground your Judgement thus When the Man soweth his seede he soweth flesh and bloud and the Noble Tincture of the soule and the Woman receiveth that into her Matrix and instantly affordeth to the Mans seede her Tincture of Venus wherein standeth the Elementary Spirit and that assumeth Saturne and bringeth it round on the wheele about to Sol and there the Naturall Life with the life of the soule is disclosed for Saturne giveth it to the Moone which breedeth it and in a Circuit of all the Starres maketh Essences therein and then the Essences exist and winde themselves about to Mars which striketh up the Fire and there count the Signes in the Heavens how many houres each of them hath and double that with two Kingdomes and
God in his heavenly Virgin out of which the heavenly Substantiality is espied and attaineth substance in the Tincture of the Fire is a substance which substance God with the Word and Heart with the receiving in of the Tincture out of Maries bloud in which the soule dwelt did with the Word Fiat as with the Eternall astringent Matrix comprehend and let them together become flesh and bloud after a humane way and manner understand as the Eternall Substantiality with the Wisdome viz. the Eternall Virginity hath given it selfe into the perished Tincture and Matrix of Mary wherein was the Promised Word which gave it selfe also in the Eternall Substantiality into the Perished Tincture or life and so became a New Man being strange and unknowne to the Earthly Man so this New Body of Christ understand the Inward p Christus Christ which the outward Man which was mortall covered gave it selfe under Bread and Wine as an Outward thing into the Tincture of the Soules of the Apostles and became Man in the Apostles in the Tincture of the soule and that is the New Body which Christ hath brought us from Heaven of which he said None goeth to Heaven but he that is come from Heaven so that when wee wholly yeeld up our selves to him in Obedience and with our old will goe out from our selves into his will and so come into Christs Congregation and desire his flesh and bloud with all his benefits then he giveth us this body and bloud to eate and to drinke which the Inward Man borne of God receiveth for the Body of Christ is q Omnipraesens et Omnisubsistens Corpus Every where present in Substance it conteineth the Second Principle that is the Angelicall world according to which God is called Mercifull and the Eternall Good 17. For to say that Christ feedeth the soule with Spirit without Body is not true the Holy Ghost maketh not a Principle but the Eternall Substantiality in which the Holy Ghost dwelleth and goeth out from thence in a forme of many thousand innumerable Essences even that which is so gone forth is the Virgin of Chastity viz. the Eternall Wisdome in which all the Wonders of this world were beheld from Eternity 18. Understand us right according to its high and precious worth That Substantiality wherein the Virgin of God consisteth Adam had on him for the Spirit of this world was given him and breathed into him therein but the Essences were Paradisicall and sprung up through the one pure Element which the Substantiality conteineth and that Substantiality the Spirit of this world in Adam tooke into it selfe into its Power as the Water taketh the Light in a flaming red hot Iron into it and quencheth it 19. First the Heavenly Substantiality had the Power or predominancy but afterwards when Adam went back with his lust into the Earthly Substantiality then the Earthly Substantiality got the Power and predominancy and that is the Cause that our perished heavenly Substantiality is become Earthly and therefore must God with the heavenly substantiality in us become Man and in the Heavenly Virgin and in the Earthly God is become Man and hath put on upon our souls the heavenly Substantiality againe viz. his heavenly body yet our Earthly must passe away but the heavenly remaineth standing for ever 20. And yet neverthelesse wee are captivated poore sinners with the old Adam into which the Devill hath an entrance and wee goe many times out from the faire Image understand the soule turneth its will often into the Outward Man and therefore God hath appointed this r The Lords Supper Testament so that when wee turne againe to him he then giveth our soule the New Garment againe viz. the New body and reneweth and feedeth it 21. Hee that once getteth the Body of Christ it departeth not from him unlesse he spoyle it as Adam did it is onely covered with the old Adam and moreovâ—r passeth into the Mystery and it is very possible for the soule to goe out from it therefore the soule should not be secure or carelesse but watchfull 22. Therefore know that Christ gave his Disciples his True All-present Eternall Divine Body to Eate and his Bloud to drinke out of which the Holy Ghost proceedeth and the Inward Mouth which received it was the desirous willing of their soules for the soule of Man hungreth and thirsteth continually since the heavie fall after such flesh and bloud and putteth the same on as the Garment of God for the soule in it selfe is a Spirit and hath need of a Body and there it attaineth a body a new Eternall incorruptible body into the old Adamicall Body 23. Thus you are to know the bread which Christ gave to his Disciples was that which the outward Mouth took and gave to the belly but the word whereof Christ said Eate this is my Body that same word was the Eternall body of Christ and had heavenly flesh and bloud in it and that the soule received as a New body and thus there was at once in the hand of Christ two Kingdomes viz. a Heavenly and an Earthly 24. But you must know that the Heavenly cannot be comprehended or carried forth by the Earthly for the heavenly Man viz. the heavenly Body of Christ which was in the Outward Christ that all at once and in Eternity also filled the Angelicall world viz. the second Principle of God so that without that same bodily substance God is not knowne at all for the power of the Deity hath manifested it selfe therein and yet the Outward Image remaineth standing Å¿ Note so that in heaven men see the Humane Nature palpably and apprehensively standing in that forme it was in heere upon Earth thou seest nothing else in it but the Majesty of the Clarity of the Brightnesse which filleth the Angelicall world and wheresoever now the Majesty is there is the Substantiality of Christ for the Heart and the Word of God hath united it in the Substantiality as wee consider that the Word is every where so is the Substantiality the body of the Word every where though indeed without Image for the Creature hath onely the formation or Image 25. Behold I give you a similitude Consider all things are created out of the Water and in the Water was all Power and vertue for you finde that all things have Water though it be a very Stone or flesh or whatsoever it is but the Sulphur is therein with the power of Nature which formeth the Substantiality 26. Now behold in the whole Deepe there is nothing but Water Aire and Fire out of which there is the Substance viz. the Body or the Earth come to be 27. Now you see very well that the Sun being but one causeth that and is also the vertue and majesty in this Elementary Substance It all belongeth to the Sun and all desireth the Sun and the Sun with its vertue affordeth the Dominion or Government of every thing in the
Universe 28. See and consider this in a similitude God is the Eternall Sun in the second Principle understand the Heart splendour vertue and Majesty and the Elements Fire Water and Earth are spoken by way of similitude as it were God the Father Now the Sun standeth there as a Body as indeed it is which resembleth the Creature Christ and the whole substance of the foure Elements resembleth the Substantiality of the Creature wherein the splendour of the Sun shineth the Sun resembleth the Word and the Majesty and the foure Elements resemble the vertue of the Body and the Father out which the Sonne shineth 29. Therefore know that in Heaven every where all over is the Fathers vertue or power and in the vertue the Word and the Word hath the substantiality which belongeth all to the Person of Christ for Christ standeth in the Father as an Image as the Sun in the Elements 30. If God should once open himselfe the whole world would be meere Sun for the Deepe receiveth the splendour of the Sun or else if there were no such thing in the Deepe as the Sun is the Deepe could not receive the Light but thus it desireth its like and thus it is also in Heaven the Sonne is every where in the Father and is become Man the Totall Holy Number Three without end and substance hath manifested it selfe in an Image in substance and that is Christ and wee are his Members wee are Gods if wee continue in him he is our fountaine our Light and wee are his Starres Hee giveth us his Body and vertue and his splendour for our Light 31. Thus he feedeth us heere upon Earth in the Supper and when wee desire it with the vertue of his Body and with the spirit which proceedeth from that vertue for that is the spirit and life of the vertue or power then wee receive the Totall Holy t Or Trinity Number Three the substantiality hath Sulphur understand the Body of Christ that is the Father and the Sulphur hath the vertue or power and in the vertue is the Light of life as another Person and out of the vertue in the Light goeth forth the smell and spirit of the vertue and is not comprizable or detainable by the vertue and yet it goeth forth from the vertue and is the Holy Ghost 32. Understand us aright thus wee receive not in the Supper another creature with a new soule no but wee receive on to our soule the Body of Christ which filleth Heaven and is already beforehand the Eternall Creature the soule Eateth Christs flesh and drinketh his bloud which filleth Heaven and out of that which the soule receiveth and eateth there groweth a body to the soule and in that body it is in the hand of God and can at the End of the world goe with that Body through the fire of the Anger of God without feeling of it and as the fire cannot lay hold on Christ in the Number Three so not of us neither for the fire receiveth the meeknesse or allay from Gods meeknesse and ours and becometh in us changed into a rising up of the desire of Love so that our fire and burning in us is a meer Love-desire for it cometh to be a brightnesse of the Majesty and thus wee are in God and the Children of God Halelujah Halelujah Halelujah Concerning the Baptisme 33. And after such a manner is it with the u Poedobaptisme Baptisme of Infants Baptisme of Children the soule consisting in two things viz. in Fire Water for the bloud hath two formes viz. sulphur and water sulphur giveth Tincture and life for it giveth light which is the burning out from the sulphur and that is life The Phur is fire and the sul is Light and out of the Light goeth the Meeknesse which draweth the phur to it againe and quencheth its fiercenesse therewith and that attracting maketh the meekenesse substantiall which is water and Mercury maketh therein the Great Life viz. a life in the water and the Heavenly Luna breedeth it that it turneth to a liquor and to bloud wherein is the Centre of Nature with seaven formes 34. Now Observe When the Seede to the childe is sowne then the Tincture of the Fire viz. the Mans Tincture is sowne into the Tincture of Venus out of which proceedeth a Twofold Life viz. a fire-life of the soule and in Venus a water-life of the Spirit or a Water-Spirit-Life which spring up together and become a Man And thus now both Tinctures in Adam are corrupted 35. The Tincture of the soule was captivated by the Eternall Anger of God wherein the Devill sate and the Tincture of the Spirit was captivated by the Spiritus x Macrocosmi Majoris Mundi the Spirit of the Great World the Spirit of this world and they had both remained captivated by the Devill if the Verbum Domini the Word of the Lord which at length became flesh had not interposed in the midst as a Mediator 36. Therefore hath God through Christ instituted two Testaments One Testament for little Children in the Holy Ghost who performeth the Office who chiefly manageth the office in the Baptisme and maketh in the water of the soule a water of life in his vertue and one other Testament for poore sinners that are more in yeares to understand it in the Word of Life as in flesh and bloud where the Word viz. the Heart of God chiefly manageth the Office and feedeth with his body and giveth his bloud for drinke which Testament with flesh and bloud belongeth to the Tincture of the fire-fire-life to the soule and the Testament of water belongeth to the spirit-Spirit-Life viz. to the other Tincture and yet is but one Man But before the Birth of Christ the Devill used great treachery and wrought much mischiefe with Man in that he spiritually possessed them as may be read concerning the Idoll Oracles and heere in the Baptisme his trade and handicraft was laid aside for Christ erected for the Children a Laver of Regeneration in the Holy Ghost for a Childe hath not Faith as yet also there are very few that learne or are taught what Faith is that there might be one Testament that might preserve poore ignorant Man 37. Not that the Holy Ghost alone baptiseth indeed he chiefly manageth the Office and taketh the vertue of the Number Three wherewith he Baptizeth and so when the Baptizer saith I baptize thee in the Name of the Father and of the Sonne and of the Holy Ghost then the Holy Ghost taketh hold in the Number Three and Baptizeth in the Water of the soule in the Water of Life which is in the Bloud of the Tincture which containeth the Spirit Life viz. the second Centre of Nature and so the spirit of the soule receiveth the vertue y Of the Office and Office of the Holy Ghost and heere lyeth the Mysterium Magnum the Great Mysterie 38. Deare Brethren in Babell doe not so dance about
the Cup or l The Chalice or Cup wherein they carry the Oast Chalice No but when the soule converteth and bringeth the body under subjection and giveth it selfe up wholly in obedience unto God and into his will and desireth to goe in at Christs Entrance to the Father then it goeth out from the life of this world and goeth with Christ into the Father who giveth it Christs flesh and bloud for it eateth of the Word of the Lord at Gods Table and getteth Christs flesh for its body and Christs blood for its Refreshment and habitation for the soule dwelleth in the Heart and burneth out of the Heart bloud as a kindled light and hath its principall Dominion in the Head in the Braines and there it hath m The five senses five open Gates in which it governeth with the spirit of its life 13. And therefore if the Tincture in the soule in the Heart bloud be entered into Christs will then that Will governeth the spirit of the soule in the Head and though it have many obstacles and hindrances from the Earthly beastiall spirit as also from the Devill who infecteth the Earthly spirit so often as the soule is secure or carelesse and bringeth it into fleshly lust yet neverthelesse when the soule doth but reject the Earthly beastiall thoughts and influences or instigations then it remaineth in Christ still for the body of Christ which the soule hath is too hard a bit for the Devill to overcome and yet a harder bit it is for the soule to turne away from the spirit of this world and enter into the Obedience of God 14. Deare Brethren it is not a handfull of Historicall Faith that will doe it for men to set the Merits of Christ aloft it must be sincere and Earnest you must earnestly enter through Death and Hell of the Devills into the Merits of Christ you must overcome the spirit of this world your will must presse it selfe with all its reason and thoughts into the will of God and then you will well see how little the Historicall knowledge can doe 15. If you will not drive the Devill out of your Heart then he will not let you enter into Gods will if you will keepe the iniquity of falshood in your heart and so fight with the merits and satisfaction of Christ against him then you will be hindered for the Devill opposeth it strongly he striveth against the soule as long as he can he letteth not the soule goe before it heape all Earthlinesse upon his neck and depart from it when the soule doth so then it departeth out of his Countrey and then he is overcome but O how doth he continually lay that as a Net before it and goeth alwayes about like a Fowler and if he can possibly he will cast the Earthly Garment on to it againe 16. O how hard a Combate must the poore soule hold out against the Devill but therein the sufferings merit satisfaction and death of Christ is availeable when the Devill hath ensnared the poore soule againe and will not let it goe but goeth downe with it into the Abysse into despaire there the soule must take with it the sufferings and death of Christ and walke with the Devill through Hell into the Death of Christ and out of Christs death spring up with Christ into God againe and then it is the Lilly which the Devill doth not like to smell upon 17. But for you to depend wholly on the History and so to apply the merit suffering and death of Christ and will still keepe the Devill lodging in your soule that is a reproach to Christ What doth it availe you to pray that God would forgive you for Christs sake when you forgive not all others your heart sticketh full of revenge and robbery 18. You goe to Church into the Congregation of Christ and you bring a false hypocrite lyer covetous angry adulterous proud person and soule in with you and the same you bring out with you againe what benefit have you thereby You goe into the Congregation to the Supper of Christ and desire Christs flesh and bloud and yet keepe the black Devill in you for a Guest what meane you you receive nothing but the severe Anger of God how will you feed upon Christs flesh and bloud if your soule be not inclined with all earnestnesse and sincerity into God doe you suppose that Christs body and bloud dwelleth so in the Earthly Element that you can chew it with your Teeth No friend it is a more pure and subtile thing the soule must apprehend it the mouth of the soule must receive it but how shall it receive Christ if the Devill be still lodging in the soule the soule must be in the will of God if it will feede upon God indeed it can continually eate of Christs flesh if it live in the flesh of Christ for every Spirit n Or is fed by its owne substance which is its flesh and body eateth of its own body 19. This Testament is ordained to that End that in the Congregation wee should there eate the flesh of Christ and drinke his bloud that wee should thereby commemorate his Death and teach the same to our children and tell them what Christ hath done for us that wee might be preserved in one minde and will and that wee should be one body in Christ and walke together in one Love and therefore wee should eate of one and the same Bread and drinke of one and the same Cup and acknowledge that Christ hath begotten us againe to one Body in himselfe and that he hath through his death brought us againe through Hell and the fire of Gods wrath into his Father in himselfe that wee might wholly put our wills into his will and love one another and make one another rejoyce in him and sing speak of and declare his marvellous Deeds and Benefits and thereby renounce the old Devill who hath held us captive and tread him under foote in our Minde 20. This is the right Catholike way of true Faith he that teacheth and liveth otherwise is not appointed for a Shepheard by Christ but is a Shepheard sprung up of himselfe from his owne Art and Reason which in the Kingdome of Christ according to the Outward Man should be continually dead that Christ in us may live None is a true Shepheard over Christs sheepe unlesse he have the Spirit of Christ if he have not that then he hath not the true o The true Jus. Divinum Apostolicall power and authority of Excommunication he must in Christs Spirit have the Key to Heaven and to Hell else he is but a vizard and Image without Life How can such a one who is captivated by the Devill judge in the Congregation of Christ can the word and Commandement of such a one be the Word of God whereas he speaketh but from a false Spirit 21. O yee false Bishops come from the Universities how hath the Devill of
Pride blinded you that you set Shepheards over the Lambs of Christ according to your own favour and respect Saint Paul teacheth you doe but reade it what an heavy account you are to give nothing availeth with you but Art and in the Kingdome of Christ Art is but drosse and dung God leadeth a pure heart by his own Spirit if one incline towards him and submit unto his will to such a one he teacheth heavenly Art 22. The Congregation of Christ should be in one will and the Shepheards thereof should have the spirit and p Or Consent will of the Congregation It is not so slight a matter to put on the Garment of Christ as many suppose who seek onely covetousnesse and honour therein and they finde nothing but the Anger of God therein 23. Or what shall wee say The Priest Devill hath blindfolded the Kingdome of Christ so that the Congregation of Christ is stark blinde where men suppose they are Gods and that they teach from the Holy Ghost whereas their own honour and covetousnesse is meerly sought after in deceit and falshood Men see how great mischiefe they have caused in the world how many Countreys have they caused to be laid wast and murthered many hundred thousand persons with their false Opinions and have onely served the Devill in the Garment of Christ if the Congregation did but discerne it they would presently consider it but all this cometh to passe in that they afford not honour to the Spirit of Christ Men will choose Shepheards themselves whereas the Devill is in all meere humane Elections when it concerneth the honour and doctrine of God 24. The q Or Pastours Bishops that are growne up of themselves and chosen for favour without the Spirit of God are as profitable to the world as a fift wheele to a wagon indeed they doe but little except it be to make the Congregation goe astray slander jangle and dispute as their scandalous Pamphlets testifie in many of which there is as much of the feare of God and love to their Neighbour as the Devill in Hell hath Bloudy provocations are the Devills Drums and Trumpets by which he reproacheth the simple Congregation of Christ 25. O deare Children open your eyes wide goe out from the Priests Contentions and enter into combate against the Devill against your voluptuous flesh and bloud A Christian is not a wrathfull Souldier or Warriour who desireth the Kingdome of this world for Christ saith My kingdome is not of this world else my servants would contend for it Saint Paul saith Seek that which is above where Christ is wee are called by Christ out of this world that so wee might serve God with the soule and be in Christ but with the body in this world that wee may have maintenance and sustenance for it therefore the Earthly life ought to labour and maintaine its body but the soule should be Lord and Governour and rule the Body it should not suffer the Starry-Spirit to practise any falshood and fill it selfe with lyes and deceit for such things are so brought into the soule 26. The poore soule is heere in this life in very great danger where the Jawes of Hell continually reach to its lipps for it is infected with the Spirit of the Starres and Elements which fight against it day and night Consider thy selfe now thou deare Minde and thinke in what vessell thy soule viz. thy best Treasure lyeth and thou wilt surely awake out of the sleepe of the beastiall Life and consider what will follow hereafter when the Spirit of the Starres and Elements will leave thee where then thy best Jewell which thou thy selfe art will remaine in what condition thou wilt be for ever without end for wee know that the soule dwelleth in the Heart it s own substance is the Centre of the seaven Spirits of Nature the six Spirits are the Government of the Life and the seaventh is the Tincture of the Substantiality for its Substantiality is bloud and flesh which maketh the Tincture though the Tincture is not bloud and flesh but a virgin without Generating yet the six Spirits in the Tincture continually generate one another as is mentioned heeretofoâ—e concerning the Centre of Nature But the brightnesse of the Noble Pearle of the soule is especially knowne in the Tincture for therein it attaineth Gods power and Spirit and there getteth its right Name Seele SOVLE for as God is above Nature which cannot comprehend him so the virgin in the Tincture is a spirit above the spirits of Nature which belong to the Centre and yet the virgin without the spirits of Nature would not be even as the Number Three of God without the Eternall Nature would not be knowne so also the soule 27. The six spirits of Nature conteine the Eternall Centre with which the Darknesse and Anger of God is comprehended for the Originall of Mobility consisteth therein for the fire existeth therein though indeed it standeth but in foure formes and in the fift forme springeth up the true Life and in the sixt the understanding and then first there is in the seaventh another Spirit which is not the Centre in the Anguish-source or property for in the seaventh forme there is another source or property indeed the first six formes rule therein and are the life of the source and a cause of the life but they make together one Spirit which liveth in the Bloud Water and Aire 28. And though it be so that wee are through the heavy fall of Adam brought into the outward Dominion so that the soule swimmeth in the palpable or visible water yet the Eternall Water viz. the Mother of the Water is hidden in the outward in which the soule is an Angel wee give you to understand that the soule is a Spirit as God the Holy Ghost is who goeth forth from the Father and the Sonne and is the Mobility of the Deity for the Father standeth still and hath moved himselfe but once viz. in the Creation but the Spirit hath the Word of the Father and performeth all things through the Word 29. And thus also the soule is a spirit generated out of the Eternall Centre of Nature out of its own spirits of its own Nature not strange ones * Viz. the soule which hath the word which comprizeth it selfe in the six formes of Nature upon the wheele of the Crosse and performeth all things through the Word for it is the Spirit and Life of the Word and moveth upon the Wings of the Winde as a flash or blaze it formeth the Word and produceth it and the Six Spirits are its Counsellours though there are but five for the Sixt is the forme of the Word it selfe but the five conteine the five senses 30. Where wee wofully finde and have great cause to lament it how our father Adam hath heere introduced the Evill poysonous Earthly Dominion so that the poore soule is thus wholly captivated by the Spirit of this world
at This Parents and Antient People see and take delight and pleasure in it that their children are so dextrous and witty in their wantonnesse and waggery they are tickled at the heart with it when they unhappily jeast at honest People that which Old folkes dare not doe for shame that they Teach the children that thereby the lust of their hearts may be brought to passe all this the Devill teacheth them and so rideth in their hearts as Lord over body and soule 6. If any can but conzen and cheate his neighbour despise slander and finde fault with him and bereave him of his honour and goods that is the satisfying of their lusts all immodest wanton words and manners are held the best Art and Courtship he that can laugh and jeere his neighbour out of countenance is Master upon the Place all these are the Devills Prancks and Tricks and thus he leadeth the poore soule in his string and Man understandeth it not 7. Youth both of the Male and female sex learne first the Devills Trade before they take any thing else in hand disdainfull malicious wantonnesse is the first work they learne and the Parents incourage their children in it and hold it for a necessary worldly fashionable accomplishment 8. When they are growne up a little then the desire of beastiall unchastity is the second work they learne which they call a trick of youth and allure one another to it thus youths give roome to the Devill at the first blossoming to enter into the Heart so that the Devill maketh his nest therein and so catcheth one with the abominations of another the male with the female and the female with the male 9. If any send a sonne to the Vniversitie to learne somewhat that is Good that he may be serviceable to God and usefull g To his Countrey in the world then he learneth wantonnesse bravery Pride suttlety how to deceive the simple of their owne and bereave them of their sweate and contrive a cloake for it saying it is h Sua Jura Rights Titles Interests his right by Law but that cloake is the Devills and the false deceitfull heart is his Minister If he can speake a little Latine or forraine Language then no simple Man is good enough for his company his high-mindednesse flies aloft the stinking Carcasse which is but meate for Wormes must be trimmed with Ribbands and bables to goe a whoring and deflouring Maids is Courtship there are people that can behave themselves so finely till they awaken the gnawing worme of Conscience in the heart of many a Mothers daughter 10 And such are advanced in the Churches and Vniversities and set up for i Pastours or Ministers Shepheards of Christ and yet they have the Devill lodging in their heart and so also they are promoted to worldly Government or the Civill Magistracy and then they Governe as their Guest in their heart will have it Thus the Superiour or Magistrate worketh the greatest abominations and the Inferiour learneth of him He inventeth k Tricks and slights of Law tricks how he may with the appearance of Law Justice and Equity get the Goods or Estate of the Inferiour to himselfe Hee maketh Constitutions Orders and Statutes and saith they are for the publick Good he constraineth the poore and miserable to doe hard service that he may satisfie his Pride and State he crusheth the simple with harsh cruell Language he taketh away his sweate and tormenteth his body he maketh him his very slave and though he hath no more but one soule of his owne no more then others and is but a stranger and Pilgrim in this world yet he thinks the needy must spend his sweate wholly in his service there is no pittie nor release to be had from him His Dog hath a better life then the poore needy soule under his roofe and this he accounteth his Right and l Or Priviledge Prerogative whereas it is not at all grounded in Nature but onely in the Abysse where one forme or property plagueth vexeth and tormenteth the other where the Life is its own Enemy and there it is grounded 11. This the Inferiour learneth from the Superiour and so getteth his living also with suttlety and deceit covetousnesse and knavery for if he doe not use these things he can hardly fill his belly in righteousnesse and therefore Reason perswadeth him that necessitie forceth him that he must enhance his labour and commodities and must wrest from his neighbour his sweate againe without love and righteousnesse that he may but fill his belly he learneth from his superiour to Gurmondise and Pamper his body and live a beastiall life What the superiour spendeth in a Courtly stately fashion that the inferiour spendeth in a Beastly swinish fashion and manner of life thus one wickednesse effecteth another and the Devill remaineth Prince on Earth over body and soule 12. How wilt thou be able to subsist when God in his Zeale or Jealousie shall Judge the secrets of Mankinde when the cause of every thing will appeare why that or the other thing came to be Evill and there every soule will cry out of those that lead it astray and curse them Every thing will have its cause appeare before it and the soule will feele it in its Conscience where then will you superiour remaine when your inferiour shall cry out and say woe be to you in that you have forced him to such wicked courses and that you have bereaved him of his sweate and consumed his goods and labours in Idlenesse and Wantonnesse how will you give an account of your Office into which you are put wherein you should stop unrighteousnesse and hold the wicked in awe by reproofe and Punishment and you have not regarded his wicked courses that you might prevent and hinder them but have onely looked after your covetousnesse how you might bereave him of his sweate you have not sought his soules Good but his sweate and labour he might else doe what he would and besides you have given an Evill Example to him so that he hath looked upon your courses and made it his Patterne Cursing blaspheming threatning daring * Or provocations to wrath and malice surlinesse hath been your fashion and that he hath learnt of you and hath so constantly reproached the Name of God which you have not regarded you have onely looked after his money and not after his soule 13. And now when the severe Judgement of God shall appeare and that every work shall be manifested in the fiery Essences where then all shall be tryed in the fire What thinke you Shall not all such works remaine in the Eternall Fire and there will the poore soule cry out upon your ungodly cursed deeds words and works and one will curse and wish all Evill to the other for being the cause of such Evill to him and the source or property of falshood and wickednesse will rise up in the soule and gnaw it that
and pliable humble that when it hath kindled the soule with its selfe it selfe is subject to the soule but no soule will enjoy that but those that are humbled in the Love of God and constantly goe forth from their desires that the Spirit of God may live in them and that they may have an eye unto him the soule is permitted to be Zealous but it doth better to live in Meeknesse in which it entereth into the Majesty of God and is a totally beloved childe what doth it availe mee that I powre out fire upon my brother and so burne my selfe therein It is more blessed to continue under the Crosse in Patience and in Meeknesse then to bring fire from Heaven 37. Christ is come to seeke and to save that which was Lost not to awaken his Anger against us but that he might help us out of the Jawes of the Devill and hath Regenerated us in himselfe to be a Living Creature in God and hath brought us quite through the fire of his Fathers Anger He hath broken the Bands that wee might follow him in Love and Meeknesse as children should follow their Parents therefore he Teacheth us faithfully what wee should doe and how wee should Pray Of the Lords Prayer 38. The Prayer which he hath Taught us is an Instruction and Teaching of all whatsoever wee should doe and leave undone and what wee should aske and Expect from God and is alwayes rightly to be understood according to the Three Principles which wee will heere make a short z Manuduction Introduction to though it cannot be a Circumscribed or limitted in its Interpretation confined or concluded for the Spirit in the Prayer comprehendeth in it the whole Eternity also Nature and Every Thing so that No Tongue can sufficiently Expound it The more it is Considered the more is found in it Yet wee will venture upon it and give the Reader an b Manuduction Introduction not to tie or limit the Spirit for it riseth up in Every ones soule as vertue and power is given from the Wonders of God And so it is also with the Gospel that is not tied to any Exposition The more any search into it the more they finde therein For the Spirit of God it selfe teacheth us to Pray aright and also presenteth us to God For wee know not what wee should say out whole businesse of Praying and Conversion consisteth onely in the Will and Purpose that wee give our selves up into God God the Holy Ghost himselfe maketh the springing and growing up through himselfe in God he driveth forth the blossome of the New body of the soule out from the Divine Centre forth through the soule so that the fruit of Eternall Life springeth forth out of the Soules body with many Branches and faire fruit and standeth as a Glorious Tree in the Kingdome of God so that when wee pray our soule eateth of many heavenly fruits which are all growne out of the Body of the soule as out of a heavenly soyle or ground and the soule eateth of them againe in Prayer and they are its food on the Table of God Thus it eateth ex verbo Domini of the Word of the Lord concerning which Christ saith Man liveth not by Bread onely but by every word which proceedeth out of the Mouth of God 39. c The Pater Noster Our Father The Lords Prayer affordeth a very high and excellent understanding in the Language of Nature for it expresseth the Eternall Birth also all the Three Principles also the Lamentable Fall of Man and sheweth him the Regeneration in Christ it sheweth him what he should doe and how he should behave himselfe that he may come againe into the Divine union and sheweth him how kindly the Spirit of God meeteth him 40. But because it is hard to be understood we will set downe a briefe Summary Contents and d Vnderstanding and meaning Exposition and commit the further Work of the highest Tongue to the Spirit of God in every soule and may well be handled at large in a e It may be his Treatise called The holy Weekes or the Prayer Book which was not finished Treatise by it selfe if the Lord give us leave Heere followeth a Summary Exposition of the LORDS Prayer how it is to be understood in the Language of Nature from syllable to syllable as it is Expressed in the words of the f German Language High Dutch Tongue which was the Authours Native Language but because the Language of Nature is not yet cleerly understood by mee therefore I cannot transferre it to the English Tongue but must set it downe in the syllables of the High Dutch words and Interline the English under it Whosoever desireth to see more concerning the Language of Nature let him reade in the fift Chapter of this Booke verse the 85. upon the word Schuff and g In the Aurora in the Epistles in the Mysterium Magnum c. elsewhere in his other Writings The Entrance Vnser vatter im Himmel Our Father which art in Heaven 41. When wee say V nser vatter im Himmell then the soule raiseth up it selfe in all the Three Principles and giveth it selfe up into that out of which it is created which wee understand in the Language of Nature very exactly and accurately For vn is Gods Eternall Will to Nature ser comprehendeth in it the first foure formes of Nature wherein the first Principle Consists 42. Vatter giveth the two distinctions of the two Principles for va is the Matrix upon the Crosse tter is Mercury in the Centre of Nature and they are the two Mothers in the Eternall Will out of which all things are come to be the one severeth it selfe into Fire and the other into the Light of Meeknesse and into water for va is the Mother of the Lights which affordeth Substantiality and tter is the Mother of the fires Tincture which affordeth the great and strong Life and Vatter is both of them 43. When wee say im wee understand the innermost viz. the Heart from which the Spirit goeth forth for the syllable im goeth forth from the Heart and soundeth through the Lips and the Lips keepe the Heart in the innermost unawakened 44. When wee say Him wee understand the Creation of the soule The syllable mel is the Angelicall soule it selfe which the Heart on the Crosse in the Centre between the two Mothers hath comprehended and with the word Him framed it into a creature viz. into mel for Him is the habitation of mel therefore the soule is created in Heaven that is in the loving Matrix or Mother The First Petition Dein Nahme werde geheiliget Thy Name be h Or sanctified Hallowed 45. When wee say Dein wee understand how the poore soule swimmeth in the water of this world and how it casteth it selfe with its will into the Principle of God it goeth with the syllable Dein into the voyce of God 46. In the syllable Nah
will Vom from that is as a sprout out from Nature and also out from the Spirit of this world out of the Wonders of God forth from them and standeth rightly quite vom from that is it hath now the vertue of Nature and Mercury in the vertue and power of the Majesty which is another Principle and yet hath also the severe fiery Principle but not manifested for the Holy Principle in the Majesty changeth the fierce wrath into Love 88. And if the severe Principle should be awakened againe it would be fire and the first foure formes of Nature would flow forth and therefore God is become Man that the Love-Spirit might have a Body 89. Therefore it flyeth if it be yet unregenerated and so doth stick onely in the Earthly Body and saith Erlöohse uns vom vbel deliver us from Evill it desireth to be released from the Anger for v and bel are two wills in one Substance v is the fire-childe and bel hath also two Principles for the first letter b hath the outward Dominion and the other two viz. e and l that is el hath the Angell the will to be delivered from both viz. from the childe of the fire and the spirit of the outward world not presently seperated for it is the Counsell of God that they dâ—â—â—l in one another but the Angells will would be free from the falshood it would rule over the vbel or Evill he desireth to be in the will of God and the vbel or Evill shall stand the one part according to the Spirit of this world to the Wonders of God and the other part according to the source of the fierce wrath to the Wonders of the Anger of God 90. For both the Mothers are stirring and desire to open their Wonders yet the will of the soule would not goe into the Anger for it knoweth the Devill that he is haughty and flying aloft over the Love and Meeknesse of God at which the soule is amazed so also it would not willingly work in the Spirit of this world for that hideth also Gods Light from it and therefore it goeth forth with its will from them both and would be free in its will the Spirit of this world may awaken its Wonders in the flesh but it casteth its will into Gods Spirit he shall governe it and he will not let the vbel or Evill enter into its will it desireth with its will to be dead g Or to in this world that it may live in the Holy Ghost so also it will not awaken the Abysse and therefore it hides or sheltereth it selfe under the Crosse and letteth the roaring Devill passe by also it letteth the Spirit of this world viz. the fleshly Life passe by it doth as if it were dead it suffereth yet not in God but in the vbel or Evill which the soule of Adam hath left it as an inheritance it holdeth not that vbel or Evill for its owne but for the Wonders of God 91. Therefore it remaineth Patient as a sufferer and yet also not a sufferer under the Crosse of Patience till Christ shall settle it againe upon the Crosse in the Rain-Bow in the Eternall Substantiality or in the Eternall Covenant For he sitteth on the Rain-Bow and his body his substance is the fullnesse of Heaven or the Heaven is full of his substance 92. The Three colours in the Rain-Bow are the Three Principles the fourth colour is his body in Ternario Sancto or in the Inward heavenly working power in the Angelicall world in the Eternall Substantiality wherein the Divine Trinity worketh 93. O how Great are the Wonders he that comprehendeth them hath great Joy thereon there can nothing be named that is like these hidden secret Mysteries no Tongue can expresse them for what is better then to have God for his Spouse to be in God with ones will and after this life time to be wholly in substance a heavenly body and a Clarified or Glorified soule 94. O Great Depth why art thou so hidden to Men it comes from hence because they love the Devill and the haughty proud fiercenesse more then thee and therefore they are not able thus with fiercenesse to enter into thee O Mercy of God! bring againe the Tree which thou hast planted why should thy Wrath boast that it hath borne more fruit upon thy Tree then thy Love Build againe the ruined Citie Jerusalem that thy Kingdome may come and thy will be done who will give thee thankes in Hell Draw us yet in with thy Spirit into thy Praise or Temple where they sing of thy Praise How long shall Hell drop with fatnesse Behold it hath opened its Jawes and would devoure us all Come yet and build the Citie of thy Court that wee may dwell neere thee that thy Wonders may leape for Joy when thy Love-Spirit h Or is Judge Judgeth Tarry not O Lord for thy Tree is become old for sorrow that is the Number of vertuous people is small bring yet forth the new greene Branches which against the Devills will spring up through his Kingdome Let the Day breake forth wherefore shall the night of the Anger keepe back the Lilly-Twigge O Lord thy Tree groweth through the whole world theâ—efore awaken us O Lord that wee may eate of its fruit Of the Amen So be it And i For thine is the kingdom the power and the glory for ever and ever Close of the Prayer in the Language of Nature 95. A is the first Letter and presseth forth out of the Heart and hath no Nature or fiercenesse in the pronunciation but wee cleerly understand heerein the seeking longing or attracting of the Eternall Will without Nature wherein Nature is generated which hath been from Eternity For the Will desireth the Heart and the Heart desireth the Will they are Father and Sonne and the vertue which goeth forth from them is the Spirit of the Eternall Life of which wee k In this Booke of the Threefold Life formerly made mention 96. Now as the A is generated out of the Heart viz. out of the Eternall Will and thrust forth out of the Will so out of A afterwards cometh the whole Alphabet with foure and twenty l Or Letters Numbers for the A beginneth to Number and compriseth the whole Number in the syllable men These are the Wonders and Works of God which appeare in the Spirit above Nature viz. in the brightnesse of the Majesty which you may understand thus wee are with our Soules in a strange Inne viz. in the spirit of this world which holdeth it captive and so it could not come into God if God were not become Man who hath brought our soule into the Word as into the Living Power of God in himselfe but now wee are branches on that Tree and must attract the sap of the Tree into us if wee would spring from the Tree else if wee onely Imagine and reach after the Aire and Sunne then our Branch withereth
Fire and that in the Spirit of Meeknesse and could of himselfe have brought forth after a heavenly manner without dividing or rending of himselfe if he had stood out the Tryall and then one Man had been generated from another after that manner as Adam in his Virgin-like manner was Man and the Image of God 16. For that which is out of the Eternall hath also an Eternall manner of Generating its substance must goe wholly out of the Eternall else it subsisteth not in Eternity But having no Tongue to m Or to Expresse bring to Light how one is in Death when he is Dead though indeed wee understand it therefore wee must shew it in similitudes 17. A Dead Man hath no breath neither hath he any fire in his body the Body hath no feeling for it breaketh or corrupteth altogether its Essences goe into the Earth its Elementary Spirit viz. the Aire goeth into the Aire and vanisheth in a vapour the water and bloud is received by the water and Earth and then there remaineth nothing of the outward Man he is quite gone for he hath beginning and End all his Essences are gone 18. Understand us after this manner as the Image stood in a forme from Eternity and yet it had no certain forme but was a Wonder like one that Dreameth of a sight or Image and so it hath been foreseene in the Wisdome of God with all wonders 19. Also observe this when God the Father once moved himselfe to the Creation then he awakened in the Image Essences which stood hidden in the Centre of Nature and these Essences art out of the Eternall Liberty they should worke their wonders in or according to the will of God they should frame no other will for that which they should doe and open should stand Eternally for it was out of the Eternall and should worke in the fragile or corruptible and bring its similitudes into the Wonders 20. For the fragile or corruptible hath in the inward an Eternall Mother and seeing now that the Eternall Image hath let the Corruptible into its will therefore hath the Roote of the Corruptible which is also Eternall wrought in the Image and put its Wonders therein * â— Note which continue now standing Eternally as a figure seeing they are generated out of the Eternall and so they stand in the Will in the Desire of the soule when it is departed from the Body 21. And though it happen that the Will in the time of this Life viz. in the time of the Body doe goe forth out of falshood and wickednesse yet the Will purpose and n The representation of the Thought intention remaineth as a figure which followeth the will as a shaddow for it is generated out of the Eternall the soule in its Eternall Essences hath made that for the soule worketh by its will in the Centre and the Starry Spirit worketh in the Body in the flesh and bloud and hangeth on to the soule and maketh the soule to long and lust that it also may doe as the Starry Spirit doth 22. o Note And so now what the soule doth it doth in its Principle in the Eternall and all that followeth the soule in the deceasing of the Body onely in the time of the Body it hath ability to draw its will out from it and when the will is renewed then also the p Or subject matter substance which the will hath made in the Centre is renewed and though it had been Evill yet it becometh Good and so standeth in the Centre to the manifestation of God 's works of Wonder 23. Thus also wee give you to consider how the Condition of the wicked soule is which thus in Covetousnesse haughtinesse in Tyranny and meere falshood and wickednesse departeth from the Body when all that sticketh still in the will of the soule unconverted from it in those very works the soule must Eternally q Or swelter swimme for that is its substance which it hath heere made to it selfe neither doth it desire any other And though it offer to hate it and seeke in the Centre for abstinence to avoyde it yet it awakeneth but the fire-Roote thereby which kindleth and increaseth this substance for the Meeknesse viz. the Water of Eternall Life is not in its will whereby it might quench the fire and turne it selfe from the Evill into the will of God and though it seeke for that yet there is no finding of it 24. Then cometh sorrow and lamentation upon it and kindleth the Evill substance many hundred times more so that the soule desireth to cast it selfe downe headlong and yet falleth continually deeper into the Centre of the Abysse 25. It is with that soule as with one that Dreameth that he is in great torment and Anguish and seeketh help every where and yet cannot finde it and so in the End despaireth and giveth himselfe over to the Driver or Tormentor when he seeth no remedy to doe what he will with him And this the poore soule falleth into the Devills Armes and neither dare nor can goe any further but what he doth that it must doe also 26. It must be Gods Enemy and in high-mindednesse in its falshood and wickednesse which it committed heere flie out in the Fire above the Princely Thrones of Angels and that is its recreation in its foolish sport and being it hath constantly heere on Earth in the Body made it selfe a foole there also it remaineth to be a foole and a Juggler 27. For Every Damned soule goeth forth in its heere practised false wicked Matters in the Anger of God as a Stout Proud Devill that which it hath heere acted that it doth there also for that very Matter of Folly is its r Note heere the Treasure of the soule Treasure and therein is its Will also and its Heart as Christ saith 28. But those soules which at the End narrowly escape the Devill and but then first enter into the will of God when the Body is deceasing they are as one that is escaped from a fight for they are quite Naked and have little of the Body of the Heavenly Substantiality and they are very humble and love to lye downe in Rest and so in the Stillnesse waite for the Last Judgement hoping with the Clarification Transfiguration or Renovation of the Heavens to have Joy with all the soules and although they have Joy with them yet they see their substance under them and are very humble in the Majesty for their dwelling and delight is onely Paradise viz. in the one Element but not Majesty for the Clarification or Glory is different all according as the holinesse and Love is 29. But the Zealous soules in the Wonders of God which heere under the Crosse wrought the Wonders of God in Obedience to his will which are mighty in the Power of God which have put on the Body of God that is Christs Body and walked therein in Righteousnesse and Truth all
Chap. 10. The most Inward Tincture is the Ninth Number the Tenth Number is the Eternall Fire of God with a wonderfull description of it Verse 28 Chap. 11. What Fire that is which will melt away the Stones and Earth Verse 16 Chap. 11. How all must passe through the Fire and the floare be purged Verse 28 Chap. 14. How the soule must passe through the Fire viz. the Eighth Forme or the Law of Moses Flash Verse 52 Chap. 2. The Flash is free from Nature Verse 25 Chap. 2. The Flash is the Third Forme Verse 28 Flesh Chap. 11. Wee are all one Flesh soule and spirit Verse 69 Chap. 11. How the Flesh that in Adam became Earth became Heaven againe Verse 71 Chap. 11. How Christs soule and Flesh is our soule and Flesh also how wee live in Christ Verse 72 Forme Formes Chap. 2. Harsh soure tart sterne fierce attraction is the first Forme Verse 32 Chap. 2. Bitter Sting is the second Forme Verse 33 Chap. 2. The Flash of Liberty is the Third Forme Verse 34 Chap. 2. What maketh the Third Forme in Nature Verse 35 Chap. 2. What is called the Fourth Forme in Nature Verse 36 Chap. 2. How the Fift Forme riseth up Verse 73 Chap. 2. How the Fift Forme is the true Originall of Life Verse 74. Chap. 3. How the Sixt Forme in Nature is Generated Verse 13 Chap. 3. Of the Seaventh Forme of the Eternall Nature Verse 29 Chap. 1. The Two first Formes soure and bitter are the originall of every thing and the Eternall will is the Mother of them Verse 28 Chap. 2. How the two first Formes hold the Centre Verse 20 Chap. 2. How the two Formes without the other are in Great Anguish Verse 21 Chap. 2. Further of the working of the foure Formes Verse 47 Chap. 2. The Authour will shew the Three other heavenly Foâ—mes that are generated out of the first foure Formes Verse 65. Chap. 5. A Mention of the seaven Formes Verse 15 Chap. 14. A Mention of the foure Formes that conteine the Originall of Nature Verse 31 Forsaken Chap. 17. He that letteth goe what will not willingly stay will not be Forsaken of God Verse 28 Fruit. Chap. 18. Man is a Roote in the feild of God what Fruit belongeth to Gods Table and what to the wrathfull Mother Verse 52 Chap. 18. As a Fruit Groweth so it tasteth Verse 53 Furious Chap. 18. How can one Furious person appease another furious person Verse 45 Garden Chap. 11. How wee walke under the Figtree in the Garden of Roses Verse 113 Generator Genetrix Chap. 2. Wherefore the Generator of the Word is called Father Verse 88 Chap. 1. The Genetrix is a Darknesse the Birth of the Eternall Beeing Verse 35 Chap. 2. The Ground of the Genetrix and Circle of Life Verse 1 Chap. 2. How all is generated out of the Genetrix Of the Eternall Word and of the Name God Verse 6 Chap. 4. Of the Properties in the Genetrix or the Eternall Mother Verse 35 Chap. 11. Mention concerning the Beeing of All Beeings Of the Genetrix and of the Three Kingdomes Verse 1 Chap. 13. How the Mother the Genetrix desireth to Generate a young Sonne in her Old Age. Verse 53 Chap. 16. How the Genetrix of the Anger of God and the Genetrix of the outward Nature are working in this outward Life Verse 90 Gifts Chap. 12. How one soule shall rejoyce over the Gifts of another Verse 3 God Chap. 1. None can know God rightly without the Spirit of God Verse 46 Chap. 1. A warning not to seeke God onely above the Starres Verse 47 Chap. 2. How God is a Consuming Fire Verse 58 Chap. 2. How Men shall speake rightly of God Verse 68 Chap. 3. God is without Beginning his Word hath an Eternall bottomlesse Beginning and is rightly called a Person Verse 2 Chap. 3. The Authour telleth the Minde of the Reader that he meaneth not two but one God Verse 16 Chap. 5. Wee must Lodge in Heaven with God or in Hell with the Devills Verse 27 Chap. 5. A direction how to finde and see God Verse 31 Chap. 5. How wee are not able to know any thing of God Verse 51 Chap. 5. How God is manifested in a Creaturely Forme by the Angelicall world Verse 60 Chap. 5. The A. B. C. Schollers reach the Deepe of God their speech is various Verse 73 Chap. 5. What is truly called lifting ones selfe above God Verse 76 Chap. 5. Why wee cannot see the Kingdome of God Verse 119 Chap. 6. By what wee may know that wee are the Children of God Verse 3 Chap. 6. Wee are Gods in God also why a Beast cannot speake Verse 4 Chap. 6. How God is found of them that sought him not Verse 24 Chap. 6. How God is in us and wee without God and how wee enter into God Verse 31 Chap. 6. Nothing is from Eternity and in Eternity but God Verse 45 Chap. 6. Why God becâ—â—e Man Without the New Birth all is lost Verse 61 Chap. 7. What is the right meanes to see the Kingdome of God Verse 4 Chap. 7. God moveth himselfe no more but Thrice Verse 19 Chap. 7. The first second and Third Moving of God Verse 20. 21. 22 Chap. 8. God and all heavenly properties are but one Body Verse 4 Governe Government Chap. 18. The Spirit of God and not the Old Man should Governe there is a twofold seeking in the soule also of the true Life of the soule Verse 48 Chap. 4. What Government there was before the Time of the Angelicall world Verse 56 Chap. 4. The Spirits are incomprehensible to us The Authour will shew us the Government of Heaven further and then the Government of Man Verse 57 Chap. 13. A wonderfull discourse concerning the Rise and Fall of a Kingdome Government Dominion or Religion Verse 47 Chap. 17. All in this world is but meere Foppery Also of the Government of the Potentates and the Government of such as feare God Verse 20 Heart Chap. 4. The Eternall Essence desireth a Number or Limitt The Heart of God is the End of Nature Verse 10 Chap. 4. What is necessary to the Attaining of the Heart of God Verse 47 Chap. 4. The Principle of the Heart of God changeth not Verse 49 Chap. 5. Wherefore the Word is the Heart of God Verse 36 Chap. 5. Why the Body must passe away and the soule not and why the Heart God must become Man Verse 139 Chap. 6. The Forme of the Heart of God described by the smilitude of a Rain-Bow Verse 68 Chap. 7. If the Heart of God had not become Man the Image of the Number Three or the Eternall Virgin had not been knowne to the Angells Verse 24 Chap. 9. How the Heart is in Anxiety Verse 90 Heathen Chap. 6. A False Christian is without God as well as a wicked Heathen Verse 20 Chap. 11. Gods wilt standeth Open to all Men also how an Heathen may be saved Verse 80 Heaven Heavens Chap. 4. Wherein
in a poore Cottage that which he had travell'd for so far and not received satisfaction then he went to the severall Universities in Germany and did there collect such Questions concerning the Soule as were thought and accounted impossible to be resolved fundamentally and convincingly which he made this Catalogue of and sent to this Author from whom he received these answers according to his desire wherein he and many others that saw them received full satisfaction QUESTION I. VVHence the Soule proceeded at the Beginning 2. VVhat is its Essence Substance Nature and Property 3. How is it created the Image of God 4. What and when was the breathing of it in 5. How is it peculiarly fashioned and what is its forme 6. What is its Power 7. VVhether is it corporeall or not corporeall 8. After what manner commeth it into the body of Man 9. VVhich way doth it unite it selfe with the Body 10. VVhether is it ex traduce and propagated after an humane bodily manner or every time new created and breathed in from God 11. How and where is it seated in man 12. How and what is the Illumination of it 13. How doth it feed upon the word of God 14. VVhether is such new soule without sin 15. How commeth sinne into it seeing it is the worke and creature of God 16. How is it kept in such union both in the Adamicall and Regenerate Body 17. VVhence and wherefore is the contrariety between the flesh and the Spirit 18. How do that depart from the Body at the Death of a Man 19. How is it Mortall and how immortall 20. How doth it returne to God againe 21. VVhether goeth it when it departeth from the Body be it saved or not saved 22. VVhat doth every soule departed doth it rejoyce till the last Judgement Day 23. VVhether doe the soules of the wicked without difference for so long a time before the Day of Judgement finde so much as any mitigation or refreshment 24. VVhether doe mens wishes profit them any thing or sensibly doe them any good 25. What is the hand of God and the Bosom of Abraham 26. VVhether doth the soule take care for men their friends or Children or their Goodâ— and whether doth it know see approve or disapprove their undertakings 27. Whether doth it know this or that Art or Occupation whereof while it was in the body it had sufficient skill 28. VVhether also doth it obtaine somewhat more certaine knowledge of Divine Angelicall Earthly and Diabolicall Matters then it had in the body 29. VVhat is its Rest awakening and Glorification 30. VVhat is the difference between the Resurrection of the flesh and of the Soule both of the Living and of the Dead 31. VVhat kinde of new Glorified bodies shall they have 32. What shall their forme condition joy and Glory be in the other Life 34. VVhat is that lamentable and horrible condition of the damned Soules 35. VVhat is the Enochian Life and how long doth it continue 36. VVhat is the soule of the Messiah or Christ 37. VVhat is the Spirit of Christ which he willingly commended into his Fathers hand 38. Of the things which shall come to passe at the end of the world 39. VVhat and where is Paradise with its Inhabitants 40. VVhether is it mutable and what shall it be afterwards TO THE READER IF wee knew the preciousnesse of our owne soules we would confesse and acknowledge with an inward feelingnesse the answer to Christs Question when he said What shall it profit a man to gaine the whole world and loose his owne Soule Or what shall a man give in exchange for his soule the soule is so precious that nothing can truly be valued at so high a Rate To save it is the greatest gaine to loose it is the greatest losse then who will not highly prise the study and understanding of the way to save it Christ saith He that will save his soule shall loose it and he that will loose his soule shall save it but who understandeth this we know it is the earnest desire of every soule to be saved and to be happy and glorious but the way is very unknowne to us poore fallen soules for we can hardly suppose that loosing will be the saving of our selves Christ also taught that the way to Glory was through many tribulations and Death this way he entred into Glory and so have all the blessed from the beginning of the world and can no otherwise to the end thereof but how shall a soule know the way to loose and deny it selfe so that it may assuredly attaine Eternall Salvation Let it listen in its heart and Conscience inwardly to that Teacher which it shall find there who is in God himself we have the Testimony of Moses for this who told the Israelites the Word the Commandement is nigh thee in thy heart heart and in thy mouth not the outward but the Inward heart and mouth as also the Apostle Paul saith to the Romans that Christ the Eternall Essentiall word of God the word of Faith which they the Apostles preached is nigh us in our hearts and in our mouthes and in another place he saith Doe you not know that Christ is in you except you be past reproofe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 improbi furthermore the Apostle John saith that God is Love and he that loveth Gâ—d dwelleth in him and he in God which we all perceive is true for in him we live and move and have our being and this may be knowne though the Apostle Paul had not said so much for one of the Poets of old spake what he knew and said we are all of his Off-spring as the Apostle mentioneth it nay we all know that he that doth well is the servant of God but he that doth evill is the servant of the Devill who ruleth in his heart and though there is none that doth good no not one nor can do of himself while he is in this mortall life yet through Christ in him he can desire to doe well and be sorry when he hath been drawne away to doe evill by the lusts of his owne heart by which the Devill tempteth us to doe evill but if we will resist the Devill he will flie from us if we will leave off to doe evill and desire trie and learne to doe well without doubt we shall be able through God that dwelleth in us and then he will teach us all things and lead us into all truth by his Spirit All this we shall fully understand and all Mysteries when God shall manifest himself in us if we earnestly desire it with all humility selfe-deniall losing of our soules and being nothing in our selves for then God will be All in All and nothing is impossible with God All this and much more hath the Author of this Answer to these Questions concerning the soule found true and hath out of his inward Mystery manifested many things in this and other Writings of his
Extra without beyond Nature in another Principle 146. It is nothing but a Light flaming Powerfull Majesty and it hath its owne Spirit which bringeth the sinking through Death and which sinking out of the Anguish through Death maketh the sprouting forth through the Death 147. a The Spirit It is free in it selfe both from the fire and from the Light and it is not held or captivated by either of them both no more then the Fire detaineth the Aire It proceedeth from the Light from the power of the Light and openeth all whatsoever is either in the source of the Fire or in the source of the Light 148. Yet it hath no feeling of the Fire in it but it is a blower up of the fire of Light a producer of the Essences of Love in the desiring Power and an Opener of the Essences of Love 149. And that we might be understood speaking of the Essences of Love as of another Fire let it be observed behold when the light is so brought forth through the wrathfulnesse that one fire goeth forth through the other then the fire of Light desireth the wrathfulnesse no more for it is dead to the wrathfulnesse and it is a peculiar Fire in it selfe and it sendeth forth its life out of it selfe which is a sprouting for it is both desiring and attracting whence Essences proceed and it hath all formes in it as the fire-life hath also such a rising 150. And yet the Essences are borne out of the b Or Vertue power of the Light and when they fully taste one another there is a meere Desire and satiety and yet there is nothing that the Desire of Love can draw into it selfe but it attracteth it selfe into it selfe and maketh it selfe pregnant with the Power of the Majesty so that this Will becometh satiate and yet it is nothing but this Power which is an Image of the Wonders It is a similitude of the Birth and it is the power it selfe it is the Essence of the Spirit from whence the Spirit hath its food it goeth forth from the Image and c Moveth waveth floateth as the Aire in this world doth 151. Now the Spirit finding nothing like d Without it selfe it selfe and so not finding it selfe but in the Power therefore it is desiring for it dwelleth in the Ground of the Power and yet is not the Power it selfe therefore its desiring maketh a similitude of it selfe 152. For a desiring is a seeking and the figure of the seeking is in the seeking the figure maketh the Seeking manifest Thus the Spirit also dwelleth in its owne Figure in the Power and in the Light of the Majesty and e Viz. The Desiring it is an Image according to the property of the Spirit 153. The Spirit is not the Image but the seeking and its desiring is the Image for it dwelleth in it selfe in its seeking and in its figure it is another Person then the figure of the Power and according to this Essence God is said to be Threefold in Persons 154. But that we may open your Eyes wide that you may see the whole ground of the Deity for now it both shall and must be made manifest you must looke upon the Great wonders which we lost by going forth from Paradise where now we must labour in the sixe working dayes of this world Therefore consider now what and where we are and you shall here finde such a thing as was hidden even to Nature 155. Behold when you will speake of the Trinity then looke upon the fist Number upon the A upon the Eternall beginning which is the Father and then look upon the O in the middle viz. the Sonne and then looke upon the V which is the proceeding of the Holy Ghost which in hâ—â—selfe goeth with the sinking through the sharpe wrathfulnesse into the second Principle which hath E and goeth forth through the power as a light flaming flash which hath I. A. O. V. E. I. I. E. O. V. A. 156. Now put thereto the swift going of the flaming flash that is T the omnipotence of the Eternall GoTtes God whicâ— consumeth in the wrathfulnesse as a flash but in the * LIebe Love in the I as an exceeding loving God Exalteth thorough pierceth and powerfully Exulteth Now if you put the L thereinto then you have the Matter of the Divine Essence in the power it is an Angel and in the out-birth out of the Centre it is g GoLT Gold 157. The World is Covetous and Ambitious especially those that will be counted Masters of Arts and say they know Gold and are blind people why doe you not then seeke it perhaps thou wilt aske how should ye seeke it Goe with the outward life into Death there the outward life must die and in the anguish yeild it selfe up into the Number of the Crowne viz. into the number 1000. and there the End is and the Death ariseth to a glorious life with a new faire body you need afford nothing to it but the soule which will then bring forth much fruit and then thou hast an Angel which is free from the wrathfulnesse for it is wholly pure seeke it and you shall finde it 158. Yet perhaps thou supposest thou shalt finde it as thou art h That is in the wisedome of Reason in the Old Adam in the Ihood and selfehood of the outward man in thine old Cloathes No Sir we will teach you another A B C learne that first then seeke it if you please if not let it alone For the O is much nobler then the L. 159. Behold now the A viz. the beginning of the Eye together with the V which is the marke of the Spirit and goe through the Middle of the i Or Eye O and so you will make a stroake or line through the O thus * Viz. two Principles 🜕 160. Now part the two principles one from another seeing they part themselves and set them one to the other with its halfe O like a Rainbow thus for so they stand in the figure and set the wrath at the left and the light at the Right hand for it cannot be pourtrayed otherwise but it is one Globe 161. And take the Spirit which is borne in the Fire and goe therewith out of the wrath in the sinking through Death into the other halfe Eye viz. into the second Principle and you shall see this Figure The figure following belongeth to this place 〈…〉 The Philosophique Globe or Eye of the wonders of Eternity or Looking-Glass of wisdom Law Gospell Selfe Resignation The Exposition of the Philosophick GLOBE or EYE of both the Threefold * Or semicircles Circles which signifie especially the two Eternall Principles The k Third Principle Third being also cleerely understood therein and how it must be understood 162. THose Cîrcles should be like Round Globes through whîch a Crosse should goe for it is the Eye of Eternity which cannot be
the Fire is a cause of the Life and that the life divideth it selfe into two parts and yet corrupteth not onely the outward life is that which corrupteth it falleth into the Turba which destroyeth it we are now therefore to consider wherein the inward Eternall life consisteth and what upholdeth it that that body q Corrupteth or breaketh not fadeth not seeing Essentiality hath a beginning and yet we can say with good ground that it hath no End for it must have a r Or sure foundation to uphold it ground or else the Turba will have it and that findeth the limit 320. The Eternall Body must not have a limit but be free in the Abysse in the Eternall nothing or else another Essence would again be in that Essence which would divide it and make a limit 321. We have told you before that all which shall endure for ever must passe quite through the Fire for the Turba taketh that which remaineth in the Fire now no Spirit is created Å¿ In. for the fire that it should remaine in it 322. Onely the Turba hath captivated many of them but not from the Will of God for Gods Will is onely Love but the Turba is the Will of his Wrath which by its vehement hunger hath gotten a great Dominion wherein it hath manifested its Wonders viz. the Devills and wicked soules of Men. 323. But the Eternall life consisteth in Meeknesse and hath no Death or Turba in it therefore we must say that the soule and Spirit are not in the Turba especially the t Or Image body of the soule if it were the Turba would destroy it 324. This is onely to be understood as it is mentioned before that the will in the anguish source in the fire understand the will of the soule sinketh downe in it selfe as into Death and u May not cannot live in the fire and so x The Will it falleth into another world viz. into the beginning or as we may better say into the free Eternity into the Eternall Nothing wherein is no source nor any thing that y Or maketh giveth or receiveth a source 325. Now there is no dying in the will that is thus sunke downe for it is gone quite out from the fiery beginning in the Eye and so bringeth its life into another Principle and dwelleth in the Liberty and yet it hath all the Formes of the Essences which arise from the fire in it but z Or imperceptâ—ble unperceived For it is gone quite out from the fire 326. And theâ—efore the life of its Essences is in the Liberty and it is also desiring and receiveth in the desire in its Essences the power of the light which shineth in the Liberty which is power without Turba For this fire is onely Love which consumeth not but yet alwayes desireth and satiateth so that the will of the soule a Getteth or aâ—tracteth putteth on a body 327. For the Will is a Spirit and the soule is the great life of the Spirit which upholdeth the Spirit and so the soule is b Enduâ—d cloathed with power and dwelleth in two Principles as God himselfe doth and as to the outward life in three Principles and is the similitude of God 328. The inward Water in the spirit of the soule is the water of Eternall Life of which Christ said c John 4. ver 14. He that drinkâ—th the water that I will give him he shall never thirst this is that water 329. And the Essentiality of the Spirit which the soule putteth on is gods-christs-Gods-Christs-body of which he saith He that eateth my flesh and drinketh my bloud he d Or dwelleth Joh. 6.56 is in me and I in him 330. But the true Life in the Light of the Majesty in the Nâ—nth number is the Tincture of the e Or Wisdome of God Virgine it is a fire and yet not a Fire it burneth but it consumeth not it is the Love the meeknesse the humility it is the life of God and of the Holy soules and incorruptible life and a f Or infinite unfathomable groundlesse life for it is in the Abysse in it selfe it is in the Centre of it which Centre is its first life and yet doth not comprehend it as the fire doth not comprehend the Light 331. And thus the Ninth number is the life in the fire of God and it is g Or is called or accounted the life in the presence of the Trinity the life which standeth before the Ternarie viz. an Angell standing before the Crosse h Or to set forth for Gods workes of Wonder and h Or to set forth the Heavenly Glory The * 10. X. ✚ Tenth Number and Forme of Fire The Gate †Into the Holy Trinity in Ternarium Sanctum 332. You know from Reason that where there is a Roote there is a desiring will which is the Noble Tincture that driveth upwards out of it selfe and seeketh a similitude of its Forme 333. The Tincture is a Virgine and is knowne in the Wisdome of God in the Wonders it is i Not one that is a bearer or bringer forth no begettresse but an opener of the Wonders which are in the wisdome it seeketh no Glasse but meerely openeth the Essences that a whole similitude may bring forth it selfe out of the Essences it driveth the twig out of the Tree 334. This we understand of Angels and the soule they proceed from Gods Essences from the whole Tree the Angels from two Principles And the soule with the body of the outward life from three Principles and therefore Man is higher then the Angels if he continue in God 335. And in the * 10. Tenth number at the Crosse the Angels and soules are k Or first quickned or enlivened awakened and incorporated into the Heavenly Essentiality though you must understand that the Tenth number belongeth to the place betweene the fift and sixt l Forme in a Globe and the Heart is in the midst in the Centre which is the Heart of God viz. the Word of God 336. The Power in the whole Tree viz. the Pith in the wood hath the Essences of the whole Tree and thus God is a Spirit and the Word is his Heart which he m Speaketh out of all c. soundeth forth from all powers and Wonders Therefore Isaiah calleth it a n Isa 9.6 Wonder Counsellour and Power the Prince of Peace as a Pacifier of the Wrath and an Eternall power of the Wonders a Counsellor of the begettresse 337. For the Word upholdeth the Centre of Nature and is the Heart and Lord of Nature it is the begettresse in the Eye of God a giver of Power and it is the strength of the Omnipotence it holdeth the Centre of the fire captive with the Love-fire so that the fire must be darke in it selfe and the word onely hath the Light-life 338. Wee cannot finde but that the Tenth number is a
Crosse and it is the Originall of the o By this Essence God himselfe is not meant but the powers that flow from him Essence of all Essences which Essence divideth it selfe into three beginnings as is mentioned before each of which hath its Essence and they are all in one another and have no more but one Spirit 339. And in the middle of the point is the Centre which is the cause of the Life and in the Centre is the Light of the Majesty out of which the Life proceedeth viz. the second Principle and out of it the Tree of the Eternall Life alwayes grew from Eternity and the twigs grew out of the Tree 340. These twigs are the spirits of Angels which indeed were not corporeall from Eternity but the Essences were in the Tree and their Image appeared in the Virgine of Wisdome from Eternity for they were a figure from Eternity in the Tincture not corporeall but onely Essentiall without corporality 341. And therefore this is the Greatest Wonder that the Eternity hath wrought that it hath p Or created or formed made the Eternall a Corporeall spirit which thing no Reason can comprehend nor no sense finde out and it is q Or not to be dived into by vs. unfadomable to us 342. For no Spirit can sound it selfe It seeth well its deep even into the Abysse but it comprehendeth not its r Former or moulder Maker it beholdeth him indeed and diveth into him even to the Abysse but it knoweth not its Å¿ Forming or fashioning Making this is onely hidden to it and nothing else 343. For a childe knoweth its Father and Mother well but it knoweth not how its Father made it it is also as * That is as perfectly a Man Quoad genus humanum highly graduated as its Father but it is hidden to it how it was in the seed and though it sound that yet it knoweth not the time and place for it was in the seed in the Wonders and in the Life a Spirit in the Wonders And here we are commanded to leave off diving any further and to be silent 344 For we are a Creature and should speake but so farre as belongeth to a Creature to know in the inward and outward in body and soule in God Angels Men and Devills also in Beasts Fowles Wormes in Plants and Grasse in Heaven and Hell all this wee are able to sound but not our owne Making 345. And yet we know and finde the first Fiat in Viz. our owne Making that though indeed we know not that which first moved God to create we know well the making of the Soule but how that which u Or stood was in its Essence from Eternity is become moveable we know no ground of that for it hath nothing that could awaken that and it hath an Eternall Will which is without beginning and unchangeable 346. But if we should say the Angels and soules have been from Eternity in the Spirit the propagation of the soule will not permit that as we see by experience Therefore this is onely Gods Mysterie and the creature should continue in humility and obedience under God and not soare higher for it is not God 347. God is a Spirit from Eternity without Ground and beginning but the Spirit of the soule and of Angels hath a beginning and are in Gods hand the Ternarie hath the x Or Fan. casting shovell which will purge the y Or threshing-floare floare 348. Wee must onely have patience and humility in Obedience here in this life or else our proceeding from God availeth Nothing the Devill was indeed an Angell but his Pride threw him into Darknesse let none climbe z We should not goe beyond Obedience Patience humility and Chastity and live according to our owne self-will and desire above the Crosse or if he doe he will fall into Hell to the Devill 349. God will have children neere him and not a Such as will domineere Lords He is Lord and none else we have received of his fulnesse wee are borne out of his Essences we are his true children not step-children out of a strange Glasse also not a similitude only but children the body is a similitude and the Spirit is a similitude of Gods Spirit but the b Or right true soule is a Childe borne out of God 350. c Rom. 8.16 Gods Spâ—rit witnesseth to our Spirits that we are the Children of God not in that manner which Babell d Imagineth or dreameth teacheth who would so willingly be God upon Earth but our soules are Children begotten of Gods seede our heavenly body which the heavenly soule e Or is cloathed with all weareth commeth out of the Divine Body and is hidden from the Devill and the Old Adam 351. Therefore my loving brother in the Divine body know this cleerely and it is our Answer to your first Question whence the soule proceedeth It proceedeth from God out of Eternity without Ground and number and endureth in its owne Eternity but the beginning to the moving of the Creature which is done in God that should be mentioned no further onely wee give you to understand thus much 353. That the Ternarie longed to have children like it selfe out of it selfe and so hath manifested it selfe in Angels and in the soule of Adam and is become an Image like a Tree which bringeth forth fruit and beareth a Twig out of it selfe for that is the due right of Eternity and nothing else beside 354. It is no strange Glasse but indeed one Glasse out of the other and one Essence out of the other and all seeke the beginning and it is all a Wonder 355. This is the Entrance and now we will answer the rest of the Questions but briefly for you see already in this description all your Questions f Answered But for your Longings sake and to satisfie the simple who have not our knowledge we will goe through with them The second Question What are the Essences Substance Nature and Propertie of the Soule 1. THe Essences of the soule come out of the Centre of Nature out of the Fire with all formes of Nature All the three Principles lye in the soule All that God hath and can doe and that God is in his g Or Trinity Threenesse Ternarie all this is in the Essences of the soule as the vertue of a Tree is in the twig that groweth out of it 2. The substance of the Soule is heavenly created out of the heavenly Divine Essentiality yet the will of it is free either to demerse 7. And in this twofold body which was created in the sixt Day in the sixt houre of the Day Note Or Kingly in the same houre in which Christ was hanged on the Crosse after the body was finished the a Royall soule was breathed in from within by the Holy Ghost into the heart in the Holy Man into its principle like an awakening
of the Deity 8. The b Trinity or Number three Ternarie moved it selfe with the Creation and breathing in of the soule for it was in the Centre of the seed as a bud c Or of growing Essences growing from the Essences and thus it was breathed into the Inward Centre into the Inward Man into the heavenly heart-bloud into the water of the Eternall life with both the inward Principles 9. And the outward Spirit viz. the Aire and the whole outward Principle with the Starres and Elements did cleave to the inward and the outward Spirit breathed its life d At the same time in the same manner with the soule through the nostrills into the Heart into the outward Heart into the e Adams fiâ—st flâ—sh Earthly flesh which was not then so Earthy for it came from the Matrix from the f Sucking drawing or longing seeking from which the Earth became corporeall 10. And thus the Holy Ghost was carried upon the Chariot of the soule upon the inward Majestick Will and moved upon the water for the water comprehended him not and therefore he moved upon it and in it it is all one and the soule burned out from the bloud of the Heart as a light doth from a candle and went through all the Three Principles as a King through his Dominions 11. And it could Rule powerfully over the outward Principle if its will were entred againe into the Heart of God into the word of the Lord. 12. But the g Or Property source of the Wrath also insinuated it selfe with the breathing in viz. with the Originall of the soule 13. So that the soule could not remaine Gods Image unlesse it remained in humility and Obedience and yielded its will into Gods will wherein it was an Angell and the Child of God or else it were very h Or dangerous difficult for a Creature to rule such two Principles as the wrathfull and the outward are the outward being also borne out of the wrathfull 14. Therefore sure its Temptation was not onely the biting of an Apple nor did it continue onely for some few houres but fourty dayes just so long as Christ was tempted in the wildernesse and that also by all the three Principles and so were the Children of Israel in the Wildernesse while Moses was fourty dayes in the Mount when they stood not but made a Calfe The fift Question How is the Soule peculiarly fashioned and what is its Forme 1. WHen a twig groweth out of a Tree the forme of it is like the Tree indeed it is not the stock and the roote but yet the forme of it is like the Tree so also when a Mother bringeth forth a Childe it is an Image of her 2. And this cannot be otherwayes for there is nothing else that can make it otherwise unlesse it belong to the Turba which many times awakeneth a Monster according to the Spirit of this world according to its i The Imagination or longing or lusting of a woman with childe inceptive Maker as in the k Monde signifieth the Earthly Matrix of the Elementary Macrocosme in the Microcosme wherein the fiat maketh a l Maketh a Monde Monstrum a Moon Monster Monstum Lunare or a Lust-monster such a Childe as is deformed by the Mothers wanting of her longing Menstrous Monster in the Turba 3. So wee must understand that the soule is in the forme of a Round Globe according to the Eye of God through which the Crosse goeth and which divideth it selfe into two parts viz. into two Eyes standing back to back as we have made the figure above with two Rainbowes the Crosse going through them both and with one point reaching upwards in the midst between the bowes which m Or signifieth resembleth a sprouting through the fire through the Anguish as through Death and yet it is no Death but a going forth out of it selfe into another source standing thus in the midst between the two bowes as a sprout springing out of the Crosse 4. And the Arme of the Crosse at the right hand signifieth that the Spirit of the soule entreth into the Majestie of the Light and cloatheth the soule viz. the Centre with Divine Essentiality 5. The Arme at the left hand of the Crosse signifieth that its originall is in the Fire and it containeth the first Principle and so belongeth to the Father and standeth in the Originall Eye in the strong and eager power as a Lord and Ruler over Nature 6. And the nether part of the Crosse representeth water viz. humility or Death signifying that it should not domineere in the Fire and enflame it selfe but should sinke downe in it selfe and under it selfe before the Majesty of God and be as it were dead in its will that God may live in it and the Holy Ghost leade and governe it so that it may not doe what Turba in the fire will but what the Will in n Or Love Light willeth 7. Therefore its will should sinke downe into soft humlilty in the presence of God and so it goeth out from the Turba of the Fire for its will is not in it and then there can be no Imagination which can bring forth such a Glasse as in which it may behold it selfe in the Fire and finde that it is a Lord and so be proud and rule it selfe by its owne Might as Lucifer did and Adam Paradise 8. We meane thus the soule in it selfe is a Globe with a Crosse and two Eyes an Holy Divine one and a wrathfull hellish one in the Fire this it should shut and o Or hiddenly secretly raigne therewith through the Anguish viz. through Death in the second Principle in Love 9. And if Love embrace it then the wrathfull fire is as it were dead and not perceived but it becommeth the joyfull life of Paradise otherwise there would be no life nor Dominion in the Meeknesse if the fire did not put it selfe into it but the still Eternity would remaine without Essence for all Essences arise in the Fire 10 And then thirdly as to the whole Body with all its members the soule is formed as followeth 11. The soule is the stock or Root resembling the Centre of the Ternarie which is like an Eye a Globe a Crosse and its will which proceedeth from the Eternall will is a Spirit which hath the true soule p Or under in its power And this Spirit openeth the Essences in the fire and water so that its whole forme seemeth like a Tree having many twigs and branches being distributed into all the Branches of its Tree which must be understood as followeth 13. The Spirit parteth it selfe into the whole body wee meane in the Tincture into all the Members they are all of them its branches The Spirit of the soule resembleth the whole Man with every member 14. And herein it is the true Image of God also for the Holy Ghost dwelleth in the Spirit of it
cometh into a childe in the c Or body of the Mother Mothers wombe d Turne over a new leafe or change our Copie we must put on another habit 2. You know what is written in our third Booke very punctually and at large with many Circumstances concerning its Propagation how Adam was created one Image he was both Man and woman before Eve he had both the Tincture of the fire and of the water that is soule and Spirit and he should have brought forth his similitude out of himselfe an Image e After or according of himselfe out of himselfe by his Imagination and his owne Love and that he was able to doe without rending of the body 3. For as we have mentioned before the soule had f might or ability power to change the body into another forme and so also it had power to bring forth a Twig out of it selfe according to its property if Adam had stood out in the g Proba or Temptation Triall 4. But when he imagined h In or as or with according to the Omnipotence and let in the Spirit of this world into the Soule and the Serpent into the Tincture and tooke a longing in himselfe after the Earthly fruite to eate of evill and good then also his Tincture conceived such an Image as was halfe Earthly viz. a Monster into which also the Turba then instantly insinuated it selfe and sought the limit 5. And so the Noble Image was found in the Earthly and then destruction and Death began and Adam could not i Beget or beare bring forth for his Omnipotence was lost 6. And should indeed have ever been lost if the Heart of God had not instantly turned it selfe with the word of the Promise into Adams soule which did so preserve it that its Image must perish and the soule must sinke downe with the Heavenly body through death into the new Life where its Spirit will be renewed againe 7. And thus Adam in k Inability or weaknesse impotence fell asleep and then the second Creation began for God tooke the Tincture of the Water as a twig our of Adams soule and a Rib out of Adam and halfe of the Crosse that was in Adam and l Or framed or built a woman with them made a woman of them 8. As you know that the woman hath the one halfe Crosse in her head and the man the other for the spirit of the soule dwelleth in the Head in the braine out of which spirit God hath taken a Twig viz. a Childe out of the spirit of the soule of Adam and hath given it to the woman 9. And hath given the Tincture of the water to her that she should not bring forth Devills and the Man hath the Tincture of Fire viz. the true Originall of Life 10. And therefore the woman hath gotten the Matrix viz. the Tincture of Venus and the Man hath the Tincture of Fire understand the woman hath the Tincture of Light which cannot awaken Life the life ariseth in the Tincture of Fire 11. And so it caÌ„not be otherwise now but that they must propagate as Beasts doe in two seeds the Man soweth soule and the woman soweth Spirit and being sowne in an Earthly field it is also brought forth after the manner of all Beasts 12. Yet neverthelesse all the three Principles are in the seed but the inward cannot be knowne by the outward For in the seed the soule is not living but when the two Tinctures come together then it is a whole m Or Being or substance Essence For the soule is Essentiall in the seed and in the n Or out-breeding or hatching Conception Note how the soule is before the conception becommeth substantiall 13. For so soone as the Fire is o Hammered by the Smith or the Faber hath struck fire is struck upon by Vulcan the soule is wholly perfect in the Essence and the Spirit goeth instantly out of the Soule into the Tincture and attracteth the outward p Rule or Regiment or influence Dominion to it selfe viz. the Starres together with the Aire 14. And then it is an Eternall Childe and hath the corruptible spirit also with the Turba cleaving to it which Adam tooke in by his Imagination 15. Then instantly the Turba seeketh the q Or bound or terme or Goale or End limit in the Spirit of this world and will enter into the limit and so soone as the soule hath its life the body is old enough to die and thus many a soule perisheth in the Essence while it is in the Sulphur in the seed 16. But that you may perceive that the Man hath the Tincture of the Fire and the woman the Tincture of the Light in the water viz. the Tincture of Venus you must observe the eager Imagination of both towards one another For the seed in the Essence eagerly seeketh the lîfe the r Masculine Man 's in the Å¿ Feminine womans in Venus and the womans in the Fire in the Originall of Life As wee have very cleerely demonstrated it in the third Booke and therefore wee referre the Reader thither 17. And we Answer here that the soule cometh not at all into the Body or is breathed into it t Ab extra or externally from without but the three Principles have each of them its owne u Work-master work-man or Smith Artificer one x Forgeth or striketh fire Smiedet worketh Fire in the Centre and the other maketh Tincture and water and the third maketh the Earthly y Great Mysterie Mysterium Magnum 18. And yet it is not any new thing but the very seed of Man and woman and is onely z Or bred â—orth conceived in the mixture and so onely a twig groweth out of the Tree The ninth Question Which way doth the Soule unite it selfe with the Body 1. IT is cleered before that all the three Principles are in one another and they beget a Childe according to their similitude and they all are in one another till the Turba destroy the body And then the soule is in the inward body viz. in the Divine body or if it be false in the Turba which giveth a body to it according to the Imagination all according to the wickednesses it hath committed 2. The soule standeth in the bloud of the Heart there it hath its seat and Originall the outward water and bloud mingle themselves but it doth not wholly receive the water of the bloud but it is captivated by the Imagination 3. It receiveth indeed naturally the inward water but it receiveth not the Majesty with the Tincture of the Light but onely by the Imagination therefore many times a Childe is more a Or in a better condition blessed then one that is old who b Or harboureth the Devill hath the Devill for his Guest 4. But there are not many borne c Or Saints Holy except onely from good
the Earthly Life The sixteenth Question How is the Soule kept in such union both in the Adamicall and Regenerate Body 1. WE have mentioned before that there are three Principles which are all three in the soule already beforehand and are in one another as one thing and you must understand that the strife in the soule beginneth before in the seed while it lyeth hidden in both Sexes in the Man and Woman when also the Turba stirreth up it selfe before in that it driveth the Essence of the seed to a false Imagination to a false Desire 2. Although the Spirit tameth the body yet it imagineth and this the Turba causeth in the seed and no man can well deny but that many times this Imagination is offensive to him and where there is a right Spirit it wisheth it h Excommunicated anathematised And you must know that the spirit of the soule sticketh thus in a miserable strait and cannot be loosed untill the Turba taketh the Body 3. Now there is never any union between the outward and the Regenerate Man the outward man would alwayes devoure the Regenerate for they are in one another but each hath its owne Principle so that the outward cannot over-master the Inward if the Spirit doe but continue i Or the Combate in strife 4. They may very well depend on one another for all three set forth Gods workes of wonder if they continue in due Order each keeping its owne Principle Note three beare rule in Man 5. For the soule hath the Government of the Fire and it is the cause of the life of all three and the k The Spirit of the Soule Spirit hath the Government of the Light in which the Noble heavenly Image consisteth with the Divine Body and the outward Spirit hath the Government of the Earthly Life this should seeke and manifest the Wonders and the Inward Spirit should give it understanding to doe that and the soule should manifest the Abysse viz. the highest secret to l The outward Spirit it 6. The Soule is the Pearle and the Spirit of the soule is the finder of the Pearle and the Earthly Spirit is the seeker the Earthly body is the m Mysterium Mystery wherein the n Arcanum secret of Greatest o Or hiddennesse abstrusenesse is coucht for the Deity hath manifested it selfe in the earthlinesse viz. in a comprehensible Essence and therefore now three Seekers belong thereto 7. But you must not suppose that we are an Enemie to the outward life for it is most profitable to us as to the Wonders of God there is nothing more profitable to the whole man then to stand still in his threefold Life and not goe back at all with the outward into the Invard but with the Inward into the outward 8. For the outward is a Beast and belongeth not to the Inward but its wonders which it hath brought forth out of the Inward and which it hath opened in the comprehensible Essence they belong in their figure not in their Essence to the Inward the Inward Spirit must receive these which are Gods workes of Wonder for they shall be the joy of it for ever 9. And thus we say that the soule may be kept very well in the New Man if the Spirit of its Tincture doe but hinder its p Seeking or Desire Longing and Imagination and although the outward Spirit be bestiall yet the Inward understanding Spirit is able to keepe in and tame the outward for it is Lord over it But he that suffereth the Bestiall Spirit to be Lord he is a Beast and hath also a Bestiall Image in the inward Figure in the Tincture 10. And he that letteth the Fire-Spirit viz. the Turba be Lord he is an q Substantiall or Devill incanrate Essentiall Devill in the Inward Image therefore here it is necessary that the outward Spirit powre r Viz. humility water into the fire that it may hold that Å¿ Or sterne strong Spirit captive and that seeing it will not be Gods Image it may t At least remaine a Beast in the Inward Image 11. Now if we consider our selves in the u Of the Old and New man together union the outward Spirit is very profitable to us for many soules would perish if the Bestiall Spirit were not which beholdeth the Fire captive and setteth before the Fire-Spirit earthly bestiall Labour and Joy wherein it may buifie it selfe till it be able by the x Or workes Wonders in the Imagination to discover somewhat of its Noble Image that it may seeke it selfe againe 12. My beloved Children who are borne y Or of in God I tell it you it was not for nothing that God breathed the outward Spirit viz. the outward Life into Adams nostrills for great danger did attend this Image 13. God knew how it went with Lucifer and also what the great Eternall z Magia or Desire Magick could doe yea Adam might have been a Devill but the outward Glasse hindred that for where Water is it quencheth the Fire 14. Also many a soule by its wickednesse would become a Devill in a a Or the twinckling of an Eye moment if the outward life did not hinder it so that the soule cannot wholly inflame it selfe 15. How many are there that are so full of poyson and b Or malice and wickednesse evill that they doe murther and commit villany but this their Fire hath water or else they were past remedy As ye see in gall which is a fiery poyson but it is mingled with water and so the violence of the fire is allayed 16. Thus it is also with the Inward Essence the Spirit of this world hath wound it selfe into the Abysse of the soule and in its source hath killing water wherewith it often bedeweth the soule when it would spit Fire 17. Moreover the outward Spirit could not have life without this Fire seeing it hath fire in all Creatures but this Fire is onely the wrath of the Inward fire 18. The Inward fire consumeth earth and stones also the body and bloud yea even the Noble Image if it be c Or kindled inflamed in the Will But there the water is a Medicine for it which pulleth down its aspiring force whereby it laboureth to get above the meeknesse of God as Lucifer did The seventeenth Question Whence and wherefore is the Contrariety between the Spirit and the Flesh 1. MY beloved friend you know well that fire and water are contrary for the fire is Life and the water is its Death and you see plainely that when water is poured upon the Fire the source of the Fire goeth out and so the Fire is dead 2. And although in Man the fire is not wholly dead because of the Light which continually causeth fire yet there is an enmity as there is an enmity between God and Hell and yet Hell or the Fire of wrath is Gods 3. And
Gods Majesty would not be manifested if his Anger were not which sharpneth the darke hiddennesse of Eternity by the wrath of Nature so that it is changed into Fire whence the high Light in the free Eternity is brought forth which maketh a Majesty in the milde source 4. And yet the Fire is the onely cause that there is a d Or life or working source in the Light in the Meeknesse for the Light proceedeth from the Glance of the fire and hath the source of the Fire in it selfe 5. But the Will as is mentioned before sinketh downe in the Anguish even into Death and springeth againe afresh in the Liberty and this is the Light which hath the e Or property source of the Fire but yet it hath another Principle in it for the Anguish is become Love 6. After this manner also it is in the Body where the flesh striveth against the Spirit the Life of the outward flesh is a Glasse of the most Inward fire life viz. of the life of the soule and the life of the Spirit of the Soule with the Light of the Tincture is the middlemost Life and yet it is borne out of the soule 7. But understand our depth aright the Spirit of the soule wherein the Divine Image consistech ariseth in the fire and is first of all the will to the Fire but when the f Or wrathfull desire and indignation of the fire wrath in the fire is sharpned and inflamed then the Will commeth into a great anguish like a dying and sinketh downe in it selfe out of the wrath into the Eternall Liberty and yet there is no dying but g Or second another world thus commeth out of the first 8. For then the Will springeth up in the other world as a sharpnesse out of the Fire yet it is without any such h Or Aking property Anguish source in the Eternall Liberty and it is a moving a driving and an i Or feeling acknowledging of the Anguishing Nature it hath all the k Or springing vertues Essences which in the first sharpe fire-world are brought forth in the Anguish but they are like one that goeth out of Fire into water and so the Anguish of the fire is left in the water 9. You must understand that this Life is the Life of the Spirit of the soule the soule is the Centre of Nature and the Spirit is the precious and noble Image which God created for his Image herein standeth the High l Or Kingly Royall and precious Image of God for God is thus he is comprehended in the same source of Life 10. The Spirit is not parted from the soule no as you see Fire and Light are not parted and yet are not one they have a twofold m Or Quality Source the Fire is wrathfull the Light is Milde and Lovely in the Light is the Life and in the Fire the cause of the Life 11. And thus without much seeking you may finde the cause of the Contrariety that is between the flesh and the Spirit for the inward Spirit hath the n Or Gods body Divine Body from the meeke Essentiality and the outward Spirit hath the Body of the Glasse of the wrathfull Fire viz. the body of the Glasse of the soule which would alwayes awaken the o Vehemency or fiercenesse wrathfulnesse viz. the great Wonders which lie in the p In the secret or hidden Mysterie of Eternity Arcanum in the q Sternnesse or fiercenesse or strength eagernesse of the soule but that the inward Spirit of Love hindreth it lest it should elevate it selfe and inflame the soule and so it would lose the r The habitation or sweet taste fruition of Love and the Image and the wrathfulnesse of the soule would destroy it and thus contrariety ariseth 12. The Inward Spirit would be Master for it tameth the outward and so also the outward would be Master for it saith I have the Great Wonders and the Arcanum thus it braggeth of the Mystery and yet it is but a Glasse of the Mysterie 13. It is not the Essence of the Mysterie but a Å¿ Seeking or longing Desire an incomprehensible Glasse in which the Mystery is beheld but it would be Master seeing it hath attained a Principle and is a Life of it self but it is a foole in comparison of the Mysterie 14. Therefore beloved Brother if you would seeke the Mystery seeke it not in the outward Spirit you will be deceived and attaine nothing but a glance of the Mystery enter in even to the Crosse then seeke Gold and you will not be deceived you must seeke in another world for the pure Childe that is without spot in this world you finde onely the drossy Childe that is altogether imperfect but goe about it in a right manner 15. Goe back from the Crosse into the fourth forme and there you have Sol and Luna together bring that in Anguish into Death and bruise that composed Magicall body so long till it become againe that which it was before the Centre in the Will and then it becommeth t Desirous Magicall and hungry after Nature 16. It is a u Or seeking or Desire longing in the Eternall Longing and would faine have a body therefore give it Sol viz. the Soule x Or for a body that it may have a body and then it will soone make a body according to the soule for the Will springeth up in Paradise with faire heavenly fruit without blemish 17. There you have the Noble Childe yee covetous gripers wee must indeed tell this to you seeing it is borne with it but those onely that are of our Tribe will understand us 18. For wee meane not here a y Or similieude figure or Parable Glasse or Heaven but Gold wherewith you vaunt which for so long a time hath been your Idoll-God and your blinde z Or Cowes-eyes Owle-eyes are so quite put out that you see lesse then before But the Children shall see eate and be satisfied that they may prayse God 19. We speake here wonderfully yet we speake nothing but what we must speake Let none marvell that he knoweth the Mystery who hath not learnt it from any man doth not an hearb grow without your a Or direction Counsell neither doth it inquire for your Att yea the Mysterie is growne also without your Art it hath its owne schoole like the Apostles on the Day of Pentecost who spake with many Languages and Tongues without premeditation and Art and so is this simplicity in like manner 20. And this foretelleth thy Fall O Babell b That you may be warned of it that thou mayest know it no wrath nor Anger will help you the Starre is borne which leadeth the c Magi. wisemen out of the East-Country but seek thou onely where thou art and finde thy selfe and call the d Wrangling malice and Tyranny Turba from thee and then thou shalt
abominations every one hath his owne Hell there is nothing but his owne poyson that apprehendeth him 26. The foure Formes of the Originall of Nature are the common plague which every one feeleth according to his owne Turba but one farre otherwise then another the Covetous hath cold the Angry Fire the envious bitternesse the proud an high aspiring and yet an Eternall sinking and falling into the Abysse the x Or blasphemer scorner swalloweth downe the Turba of those abominations which he here belched forth the false slandering heart hath the fourth forme viz. the great y Or Aking Anguish 27. For the Turba standeth in the Circle of the Fire viz. in the heart of the soule and false speaking lying and z Idle words unfaithfulnesse or jeering untruthes are an abomination and gnawing and make it curse it selfe 28. A Potentate who hath oppressed the poore and consumed his a Or labour sweat in Pride he rideth in the curses of the poore in the height of Fire for all the b Or miseries necessities of the poore stick in him 29. He hath no Rest his pride alwayes climbeth up he behaveth himselfe just as he did here he continually seeketh and yet wanteth all things what he had too much of that he hath too little of there he continually desireth to devoure his owne Essence but he hath none for he is Magicall 30. He hath lost his c Or right true Image he hath the Image as it were of a proud prancing Horse or of what else he hath been delighted with whatsoever he tooke with him in his will that is his Image where his Heart is there is his treasure also and that to Eternity 31. But hearken friend what the last Judgement will bring with it then all things shall passe through the Fire and the floare shall be swept cleane and every one shall have his owne place at this the very Devils themselves doe tremble The nineteenth Question How is the Soule Mortall and how immortall 1. A Thing which hath an Eternall beginning hath also an Eternall End and so hath the Essence of the soule 2. As concerning the Image which God created and which hath a Temporall beginning that is borne out of the Eternall and is placed in the Eternall Essence without d Or paine or working property or Nature source 3. And where there is no e source there is also no Death and though there be a source as there is a source in Heaven yet it is but in one onely will and that hath its foundation in the Eternity and as nothing is there that can finde it so there is nothing that can get into it 4. But where there is one will onely as in God who is All in All there is nothing that can finde the will there is no Turba there for the will desireth nothing but it selfe onely and its twigs which all stand in one tree in one Essence the Tree is its owne beginning and its owne End 5. The soule is come out of the Mouth of God and when the body dyeth it goeth againe into the Mouth of God It is the Essence in the Word and the Deed in the Will 6. Now who will condemne that which he hath in his owne body now the soule is in the Divine body it is hidden in God from all evill and who can finde it none but the Spirit of God and one soule another also the Communion of Angels 7. But the wicked soules have lost their Image in the Limit for f it is entred into a Limit and that Limit is the End of the Image the Turba destroyeth the first Image and attracteth the g Or workes Essences of the will for an Image and this is also immortall for the Eternall Nature dyeth not because it had no beginning 8. If the Eternall Nature in the fire of Anger should die then also Gods Majesty would be extinguished and the Eternall something would againe become an Eternall Nothing and that cannot be but whatsoever is from Eternity that continueth Eternally 9. The false soule cannot awaken any other source but that onely which stood from Eternity in the Eye of Anger viz. in the Center of Nature 10. All things have been from Eternity but essentially in the Essence not in the Substance of the essence not substantiall Spirits but Spirits h Figurales Spiritus in figure without Corporality they have beene from Eternity as in a Magia one hath swallowed up the other in the Magia 11. And a third is come out of these two according to the forme of these two there hath been a wrestling from Eternity and a figured substance the Creation hath placed all in the Wonders so that now in Eternity all things stand thus in the Eternall Magia in the Wonders 12. Note the condition of the wicked soules of such Infants as die in their Mothers wombe and in innocence before they commit sinne actually Now if the wicked soules had brought no substance into their wills then they should have no paine there would be no feeling but Magia but the substance is an Image and that is in the Turba and so there is a source that may be felt 13. There is a dying and yet no dying but a will of dying viz. an anguish in that substance which was brought into the will 14. And this is caused by the Longing that all things have after God and yet are not able to reach him which causeth anguish and sorrow for the wickednesse they have let into them when the soule continually thinketh hadst thou not done this or that then thou mightest have attained the Grace of God and the i evill substance causeth the Eternall Despaire 15. And thus we say no soule is mortall whether it be in God or in Hell and its substance remaineth for ever to Gods Wonders The twentieth Question How doth the Soule returne to God againe 1. THis hath been already sufficiently cleared that it was i Or breathed spoken out of the Mouth of God and created by the Holy Ghost in the Image of God 2. Now if it so continue then when it leaveth this Earthly Life it it is already in the Mouth of God for it is in the Divine Body no k Evill paine or hurt can come at it Source can touch it The one and twentieth Question Whether goeth the Soule when it departeth from the body be it saved or not saved 1. HE that rightly understandeth the three Principles need not aske this Question for the soule departeth not out at the Mouth for it did not come in at the Mouth but it onely leaveth the Earthly Life the Turba snatcheth away the Earthly Life and then the soule remaineth in its owne Principle 2. For the body retaineth it not no wood no stone can l comprehend inclose keepe or withold it retaine it it is thinner then the Aire and if it have the Divine Body then it goeth strait as a Conquerour
through the Turba viz. through the Anger of God and quite through Death and when it is through then it is in Gods m Or substance Essence 3. It remaineth in its n Deedes and wonders and Essences which it wrought here It beholdeth the Majesty of God and the Angels face to faâ—e 4. Wheresoever it is it is in the Abyssall world where there is no End nor Limit whither should it goe where the carkasse is there the Eagles gather together It is in Christs flesh and Bloud with Christ its Shepheard 5. Though it should goe a thousand miles off yet it were then in the same place from whence it went for in God there is no Limit neere and farre off is all one 6. It is as swift as a Thought it is Magicall it dwelleth in its Wonders they are its House 7. The Essentiality that is without it is Paradise a springing blossoming and growing of all manner of faire heavenly fruits just as we have all kinds of fruit here in this world which we eate after an Earthly manner so also there are all manner of fruits in Paradise which the soule may eate they have colours and vertues in the substance and not like a thought though they be as thin and subtile as a Thought but substantiall comprehensible and palpable to the soule virtuall and sappy with the water of Life and all this from the heavenly substantiality 8. For the heavenly body of the soule is from the pure Element whence the foure Elements are brought forth and that giveth flesh and the Tincture giveth bloud the heavenly man hath flesh and bloud and Paradise is the Power of the substantiality it is heavenly Earth incomprehensible to our outward Reason 9. But wee will againe teach you another A. B. C. All in this world have not Christs flesh in them hidden in the Old Adam yea among very many not one but the Regenerate who are departed from their owne will into Gods will in whom the Noble Graine of Mustard-seed is sowne out of which a Tree is growne 10. Most soules depart from the body without Christs body yet they hang as by a o The small threed of Faith threed and are at last in their Faith gotten into the will these soules indeed are in the Image in the Spirit but not in Flesh 11. Such as these waite for the last Day when the Image viz. the Body shall come forth out of the Grave out of the first Image for God will raise it up by the voyce of Christ even that Image which Adam had in his Innocency which hath been washed with Christs Bloud 12. But the Earthly Body shall not touch it that must come before the Judgement in the Turba but after the Sentence of the Judgement the Turba shall swallow it up and the p Or workes Wonders of it shall onely remaine 13. You must understand us aright These soules that must waite till the the last Day for their Bodies they remaine with their bodies in the still Rest till the last day without feeling any q Or Source paine but in another Principle 14. They have neither Darknesse nor Majesty in the Earth but are at rest without paine in the Eternall still Liberty without touching of the Body 15. Yet they see their r Or workes Wonders but they effect nothing in them for they expect God and are in Humility fot they are sunke downe through Death and are in another world yet there is a great Å¿ Gulfe or distance Space between them and the holy soules that are in Christs flesh and Bloud but not a Principle they are in one and the same Principle 16. But a Spirit without a body hath not that t Or Power might which the Spirit in the body hath therefore they rest and are under the Altar of God 17. When the last Day shall come then shall they come forth and eat of the Bread of God and put on the Divine Body as is mentioned in the Revelations of John Rev. 6.9 10 11. where the soules under the Altar cloathed in White say Lord when wilt thou avenge our Bloud and it was answered them that they should rest a little while till their brethren were accomplished which should be killed for the witnesse of Jesus 18. But the soules of the wicked have another place viz. in the most u the innermost in the utter Darknesse innermost which also is the most uttermost of all Darknesse they dare not goe up and downe they remaine meerely with the body in their x Esseâ—ce of workes substance yet not in this world neither doe they touch the Earth 19. It hath indeed power enough over the Earth it can open it without y Essence and feeling substance and perceptibility But it hath not the outward Principle it hath not power enough over the outward Spirit yet it can for a time make z Shew jugling tricks Apparitions in the a Or Spirit of the Aire fydereall Spirit 20. As many appeare againe in the Astrall Spirit and seeke b Or Rest Abstinence and make many afraid with keeping a racket in houses all which they doe by the Astrall Spirit till that be consumed and then their c Or Pompe and shew trickes lie in the Darknesse and they expect the last Judgement 21. Our Babell sath it is the Devill which goeth up and downe in the shape of the soule indeed the damned soule hath enough of the Devill but it is not the very Devill he is in the Abysse and tormenteth the soule in the time of the body willingly in the Abysse of the soule 22. Neither doth he altogether want a cloake for his knavery for he can put on an outward cloake to seduce or terrifie men in 23. But this complaint we have against Babell that she is so extreme blinde and hath so little knowledge of God she hath cast away Magick and Philosophie and received the Antichrist now she hath lost her understanding she hath a kinde of Art still but her understanding quite faileth her she hath broken the Glasse and peereth through the holes of the Spectacles 24. What shall we say The world is blind-folded it is led by a string and taken captive and it seeth it not yet it were at liberty if it did but see it once the snare wherewith it is bound is malicious Knavery thou shalt soone be made to see It is broad day-light doe but awake thou Keeper of Israell 25. Thus my beloved friend know that there is a difference of Places where soules are according to that whereinto the soule is entred if it be Holy and Regenerate then it hath a d The body of Christ Body which expecteth onely the e Or workes Wonders of the body at the last Day it hath f Conceived or formed comprehended them already in the Will but at the Day of Judgement it must stand before the Judgement 26. All soules
good and had shall every one receive their Sentence and Reward The Holy shall be set in the presence of the wicked that they may see and g Or taste feele the cause of their h Or source paine 27. If any should feigne a peculiar Residence or place where they should consort or sit together that contradicts the Rule of the Magia Every soule is in its owne Country and not bound to the place of the body but it may be where it will wheresoever it is it is either in God or in Darknesse 28. God is every where and Darknesse is every where the Angels also are every where each in its owne Principle and in its owne i Or soure Property 29. The Fiction of outward Reason without the knowledge of the Principles is k Or a false Glasse a conceit as a fighting with a shadow If I should aske a thousand times and should alwayes be told somewhat from God himselfe and yet were but in flesh and bloud I should looke upon it as Babell doth which supposeth that the soule flyeth into a Heaven above the Starres I know not that Heaven they speake of and I desire not to come there 30. Heaven is indeed above but there are the Angelicall Ptincipalities and Thrones This Eye of the l Skies Mansions or Spheares Aether is our Principality and Kingdome 31. The same is with them above which is with us but our Creation and Essence is in our Aether A soule may come to them if it earnestly desireth and the Angels of God will lovingly entertaine it 32. For the same Essence of God which is with us is with them this onely is the difference that they have among them Angelicall workes wholly pure without blemish and we have the great wonders and therefore they long to be with us and besides they are our servants during the life of the body and withstand the Devill 33. Now if the Angels be in this world in the Holy Principle whither then shall the soule flie first might Babell thinke perhaps into Pride as Lucâ—fer did O no! they continue in humility and looke m What God deth Gods Wonders as Gods Spirit moveth so doe they The two and twentieth Question What doth every Soule doth it rejoyce till the last Judgement Day 1. THis Question containeth the exceeding joyfull Gate of Glory leading to the knowledge of the n Or Trâ—umphant victorious Garland of the soule 2. When a Darling-Sonne travelleth a farre off into a strange Countrey for Art and Honour he often thinkes of home and of the time when he shall enjoy his Parents and friends he rejoyceth at the thought of that Day and expecteth it with inward joy and Longing also he plyeth himselfe hard in his businesse that he may get Arts and skill wherewith he may make his Parents kindred and friends rejoyce 3. Thinke of this similitude and take it into consideration It is just so with the soule the soules without o The body of Christ body have a great inward Joy and waite for the last Day with great inward Desire when they shall againe receive its faire and Holy Body with its p Or workes which it did here Wonders 4. Also their Ornament is in their will where they behold their workes after the manner of the Eternall Abyssall Magick which they shall then first receive at the last Day in the Figure with the new body out of the Old 5. Also we know and q Or sully highly perceive yet in the Spirit onely according to its knowledge that the blessed soules doe rejoyce in the labour which they tooke here and exceedingly recreate themselves in their wonders which they see Magically for they that have led many to Righteousnesse they have their Reward in the Magia in the will before their Eyes 6. They that have suffered much Persecution for the Truthes sake they see their bright r Or Crowne of Victory Triumphant Garland which at the last Day they shall put on upon the New body 7. They that have done much Good they see that plainely shining in the will 8. They who have been scorned contemned persecuted and slaine for Christs Doctrine honour and Truths sake they see the Triumphant Victory like one that hath overcome his Enemie in a fight and then sets it forrh Triumphantly to his Prince or King and for which he hath exceeding great Glory when his King receiveth him with great joy and keepes him with him for his faithfull assitant 9. We have no Pen that can write what exceeding joy is in them onely this wee know that those for the most part have put on the Divine Body in this world and so have greater perfection then the other they expect the last Day with great joy and Glory when their workes shall be presented to them and set before their Eyes in heavenly figures and the wicked shall see them Å¿ Or who they have tyrannised over against whom they have kicked 10. Every soule rejoyceth before the face of God in great hope of that which it shall receive againe for it knoweth its Reward but without the body it cannot receive it for it hath wrought its workes in the Body and therefore its workes follow it in the New body and come to it againe 11. For although the exceeding precious Holy soules have put on Christs body in this world so that they stand in Heaven viz. in the Image of God yet all their workes were wrought in the Old Body which was Gods Glasse and in the Resurrection they shall be represented in the true heavenly Figure in t Or Old body that body 12. For the first Image which Adam was before the fall is Regenerated in Christ and shall againe with its Wonders be put upon the soule and although it had the Divine Body before yet the u Or workes Wonders stand in the first Image 13. But the Turba with the outward Kingdome of the outward Source is gone for x The first Image it was a Glasse and is now become a Wonder it liveth without Spirit as a Wonder and shall be put upon the soule in great y Clarity Transfiguration or brightnesse Glory which it shall have from the Light of God at which the holy soules doe exceedingly rejoyce and expect it with great longing 14. You must know that every blessed soule trimmeth its Lamp so that it willingly meeteth its Bridegroome at the last Day it alwayes reneweth its will and thinketh how it shall rejoyce with all holy men and Angels in its new Body in the Wonders there is a continuall springing up of Joy in them when they thinke of that which is to come each as it's vertues are 15. And as their workes have been different upon Earth so also is their hope for a Day-labourer who hath wrought much rejoyceth at his wages so also here there is a friendly Essence among them and in them 16. All the scorne and
And so man shall be Judged according to his heart minde and thoughts for the Turba is in all malice or wickednesse which is contrary to Love here will be no making of excuse for every one will accuse himselfe his owne Turba will accuse him 56. And thus you must understand the Spirit which is All in All will raise up every Life which hath been immortall and by the Fiat give it to the body for the Fiat draweth the body to the soule and all its deeds and Wonders with it yea all that it hath done in this life by word or Deed all that hath reached the o The most inward and deepest ground Abysse of the soule must come forth 57. For in the still Eternity there shall be no Tuâ—ba more and therefore Every Essence shall be p Tried washed cleansed or purged refined by the Fire and the q Sinne and wickednesse Turba shall remaine in the Fire and all whatever is evill and capable of the Turba unlesse it were washed away in the water of life by the conversion of the soule here in this life must remaine in the Fire 58. Now if any man have sowne much in the Fire he shall suffer losse as the Scripture telleth us that the workes of the wicked shall remaine in the fire and he shall suffer losse 59. But you must understand us aright the body which hath been here upon Earth that evill corruptible body which hath devoured the Noble and excellent Image of Paradise shall come and stand forth with its precious Image in it It must give an account of the Image of God 60. Now blessed are they that have Christs Spirit they have their first Image in the word Fiat which must restore it againe to the soule and that in the Adamicall Body 61. But they that have not Christs Spirit shall stand forth in the evill body but their soule shall have lost their true Image and they shall have such an Image in the Spirit of the Soule us their wills have been here as their daily lust hath been so shall their Image be 62. And in that houre also the wrathfull Fiat of the Darknesse shall bring forth the Devills who shall then receive their wages and lodging at the hearing of which they tremble 63. Thus all the Dead both good and evill shall arise every one in his r The transitory and Eternall body twofold body and shall have the soule with the Spirit in the body 64. One shall have the outward Earthly Å¿ Life in foure Copies it may be body by the sense Life and therein a bestiall Image in the Spirit of the Soule and in the Inward Image he shall have the Essentiality of the wrathfull Anger 65. Another shall have the outward body and Christs Image therein and the Divine Spirit of Love shall shine in the Spirit of his soule which body the word Fiat cloatheth againe with the true and pure Adamicall Image 66. For the pure Image hath been hidden in God in the Word which became Man and now when the Soule commeth to the Limit it obtaineth that againe and also the faire and excellent t See the booke of the three Principles ch 12. ver 53. Virgine of the Wisdome of God 67. For the noble Image was destroyed in Adam when the woman was taken out of him so that he retained onely the Tincture of the Fire and the woman had the Tincture of the Spirit but u In the Resurrection now both returne to them wholly againe 68. For the woman shall receive the Tincture of the Fire in the Divine Fire so that she shall be as Adam was neither Man nor woman but a Virgine full of Chastity without the x Forme or distinction shape or members of Man or woman 69. And then they shall no more say thou art my husband or thou art my wife but they are brethren indeed there shall some remaining tokens of the differences be in the Divine Magicall Wonders but none will regard that for they are all of them meerely the Children of God living the life of Children in the delighting sport of love 70. All this shall be done before the Sentence for the tryall will be the first and the sentence the last Day of Judgement and those that are then alive shall not dye but shall be presented with the other by the voyce of God before the y Or Righteousnesse Judgement of God 71. The word Fiat shall bring all thither and all shall be presented in their owne Order by the Fiat as first Emperours and Kings and then their Subjects over whom they reigned Princes Noblemen Governours Magistrates and Superiours every one in his z Or Calling Condition 72. And here all those that have taken upon them to be Christs Shepherds without a The Divine calling or true Jus Divinum the calling of God shall stand in the midst of their flock of sheep and give an account of their b Doings or workes and teaching course of Life and Doctrine and whether they have been Christs Shepheards and have fed the Sheep or no or whether they have been c For livings or Money as Hirelings servants or Ministers to their owne Bellyes And here the Spirit will make enquirie into their calling and trie whether they have entred into the sheepfold by his Election and Power or by mans favour without the Spirit and Election of God 73. For the Judge will say unto them now give an account of your life workes words deeds and wayes there the Turba of every one will declare what he hath been for now all things shall appeare in the Figure within them and without them so that there shall be no d Or lying denyall for the Spirit e Of the Judge by the Turba proveth the soule Spirit and Flesh here all will be manifested 74. Kings and Princes shall be constrained to give an account of their Subjects how they have ruled and protected them what kinde of Government they have used why they have taken away the lives of many by Tyranny and why they have shed innocent bloud also why they have made warre for their Covetousnesse and their Pleasures sake 75. In like manner all other Superiours will be called to an account why they have intruded themselves into Office and made themselves f Or Magistrates Lords over the simple and have afflicted oppressed and squeezed them and why they have taken away their sweat and spent it in Pride 76. Here the roote whence they came and from which they are growne will be enquired after whether they beare the g Or stamp Ordinance of God and whether they have their Originall in the Heavenly Fiat or in the Hellish Fiat from the Anger There every one must give an account of his h Or State Condition whether he hath thrust himselfe into Office out of Covetousnesse and Pride and made himselfe a Magistrate or whether his
wrathfull fire which is in them is their Light they have eyes of Fire to see with all all Fire besides is gone for the Majesty hath p Or allayed it swallowed it up that it may burne in Love 21. Though indeed there is fire in the Center from which the Majesty ariseth but this will not be allowed to the Devills they shall be thrust out into Darknesse where there is howling and gnashing of Teeth indeed more q More frost then fire cold then heat The three and thirtieth Question What kinde of matter shall our bodies have in the Life to come 1. MY beloved friend this is a mighty r Or strong hard Question the outward man must let it alone and not meddle with it at all for he is not worthy of it 2. You know that God is become Man and hath taken our Flesh and bloud and soule upon him Now Christ said Å¿ Joh. 8.23 I am from above t Joh. 3.13 None goeth into Heaven but the Sonne of Man which is come from Heaven and is in Heaven 3. Doe you understand this that he said he is in Heaven He spake not onely of his Deity that is of the Word but of the Sonne of Man even of that Word which was flesh and this we are now to consider of for in that Flesh and Bloud we must live Eternally and we must have Christs body if we will subsist in God 4. Yet wee know of no other body that we have but our u Job 19.26 27. owne body growing out of the Old Body as a sprout groweth from a kernell and such a Body Adam had in the Creation but he was captivated by the x Or by the working property of this procreated world of foure Elements Kingdome of this world and so became Earthly this was his Fall and this caused God to take a part of Adam and make a woman of it as wee have written at large in our y Of the threefold Life third Booke 5. Now we know well that Adam was a chaste Virgine before his sleep and before Eve was made but afterwards became a Man z That is a beastiall animall mortall man having Deformity like a beast of which we are yet ashamed at this very day in the sight of God because wee have Earthly bestiall members for propagation 6. Now Adam had the Virgine of Divine Wisdome in him but when he fell then it continued immoveable in its owne Principle and Adam a Or forsooke it departed from it 7. But know that Christ became Man in that Virgine which was in the Earthly Mary for the word of the Lord brought it with it into the body of Mary 8. And here you must understand that Christ became Flesh in the water of Eternall Life which flesh the whole Deity filleth and also in the b Substance or properties Essences of the Earthly Mary 9. But Mary was blessed with the Heavenly Virgine and so Christ became man in a pure vessell and the Earthly man clave to him 10. For because of the soule which he was to receive from c From the soule of Mary Mary he must therefore receive Mary's Flesh yet in the blessing in the Heavenly Virgine onely 11. The Tincture of the bloud in the heavenly Virgine was heavenly for the d The Earthly Tincture or substantiall vertue Earthly had not been able to passe through the wrath of God and through Death much lesse had it had power to rise out of the grave 12. That word which became Flesh had the water of Eternall Life which did proceed from the Divine Majesty and yet it was in Mary's bloud and here for further information wee direct you to our third Booke where it is described at large 13. And thus we tell you we shall have a body consisting of Flesh and bloud such a body as Christ had for Christ by his Incarnation is e Or borne become Man in us 14. When we are borne anew of water and of the Spirit then in Christs Spirit we are borne anew of Christs flesh and bloud wee put on Christ 15. Christ becommeth borne in the converted sinner and he in Christ becommeth the Childe of God this is the body wee shall have in Heaven 16. No grosse beastiall flesh as we have in the Old Adam but subtile flesh and bloud such flesh as can passe through wood and stone they remaining whole still as Christ came in to his Disciples the doore being shut It is such a body as hath no Turba or fragility Hell cannot retaine it it is like Eternity and yet it is reall flesh and bloud which our heavenly hands shall touch and feele and take hold of also a visible Body as that is which we have here in this world 17. Now pray consider how is it possible that such a body as we carry about us here can be f Comprehend or receive capable of the Divine Majesty sure it must be such a body as is like the Majestie that the Majestie can shine forth from it out of the Tincture and water of Eternall Life 18. Here indeed we are as it were g Or not intelligitable dumb to the apprehension of Reason yet wee are well enough understood by our Brethren this belongeth to the h Such as love God and are borne of him Children A Wolfe desireth to fill his mouth with such a piece of flesh as will fill his belly we speake not of such flesh but such as Christ hath given us in his Testament and left for a Remembrance and as an Earnest that he will remaine for ever with us we in him and he in us 19. Therefore we say that we shall have the Divine Body and Christs body which filleth Heaven wee shall not remaine in that which is his Creature but be joyned one to another as members brethren and Children 20. There is but one Life in us all there is nothing mortall All proceed from the Eternall one there is nothing that hath had any beginning but the Wonders onely one Essentiality is come out of the Eternall we are as Gods we are true Children of God proceeding from his Essences in body and soule The foure and thirtieth Question What is the miserable and horrible Estate of the Damned 1. IT is sufficiently declared already for Gods wrath in the Darkenesse is their dwelling Place their Light is that which shineth from their fiery Eyes like the glimmering of a flash of fire they have no Light at all but that for they dwell in that which is i As in utmost or utter darknesse most uttermost and so ascend in haughtinesse above the Thrones like strong Champions and yet they have different qualifications among them as their Spirits differ 2. For a Dog doth like a Dog a Wolfe like a Wolfe and so a Horse a Foule a Toade a Serpent every one in their kinde yet they are all more speedie and swift then thoughts 3.
is now the pure Chastity and Modesty is it not bestiall is not the outward Image become a Beast as is to be seene plaine enough in his Will and f Or doings Essence that he doth like a Beast yea more foolishly for he hath Reason and yet runneth on against Reason as if he were voyde of sense 11. But that he might be restored and the Image reduced into Unity that word which spake the soule out of the Mouth of God and did breath it from the Holy-Ghost into the Image is become Man and is entred into the Earthly Image that is into the Turba of Destruction 12. And you know very well that the word hath the water of Eternall Life and the Fire the Deity and out of the Fire it hath the Tincture of the Deity and in the Tincture the Spirit of God which proceedeth from the Mouth of God and in the proceeding forth the g Or Luster glance of the Majesty is made manifest in the operation of the Spirit 13. This word which is in the Virgine of the wisdome of God and encompassed with the Wonders of Eternity is now in humility of great Love towards our Image which was lost in Adam come againe into us and is in Mary understand the Earthly Mary yet in the Benediction become Man 14. The Benediction was that the soule of Mary was adorned with the heavenly Virgine of the wisdome of God which Adam had lost therefore the Angell called her blessed of all Women 15. No woman from Adam to that Time was ever cloathed with the heavenly Virgine but this Mary therefore by the blessing she became chaste and full of Purity for the Holy Ghost goeth not into that which is Earthly he mixeth himselfe not with the h Similitude or Resemblance Glasse for it cannot be that the Glasse should be as the Life it selfe 16. Understand our high and precious depth thus The soule of Man proceedeth from God and is from the Eternall and the body of man is but a Glasse of the Eternall and so God cloathed the soule of Mary with the Divine Virgine in the Principle of the soule not in the Earthly flesh as if she had been deified no! she must die as well as all other people 17. And in this Virgine Gods word out of the Heart of God the Father assumed the seed of the Woman viz. the seed of the soule and the seed of the first Image which for so long a time stood hidden in the Mystery 18. But now at length the Life of God entred into it and did make it a whole Image againe for the water of Eternall life proceeding from the Heart of God mingled with the water of the Spirit of the soule for the Spirit taketh its Originall from the water and the soule is Fire 19. Thus the word received the Tincture of the soule and the Holy Ghost the Tincture of the Spirit viz. the Tincture of the water and both became one soule and yet the Creature was still distinguished from Gods Spirit though Gods Spirit dwelt therein and of Gods water and Tincture and of the seed of Mary from her Tincture and water in the high benediction a flesh and bloud was produced so that an Heavenly Man in the Earthly was incarnate at once 20. So that it may be said this is the Sonne of the Woman viz. the very bodily and naturall Sonne of Mary with soule and body with flesh and bloud and all that belongeth unto Man and also the very Sonne of God which was borne from Eternity out of Gods Eternall Essence ere the foundation of the world was layd who stood both in the Majesty of the Holy Ternary and also in the i Or wombe body of Mary at once 21. And the soule of Christ doth belong halfe to the Principle of this world and halfe to the Holy Ghost for the souâ—e of Christ used the Spirit of the Aire and Starres with the vertue of the Elements and also the Word of God and the Divine food for such a man Adam was in his Innocency 22. Thus God hath regenerated us in Christ and so we are regenerated in Christ out of Gods word and Spirit by the water of Eternall Life and so we are Gods Children in Christ and if we resigne our selves up to Christ departing from our Reason and will then we put on Christs body and our will and Spirit liveth from Christ who is in us and we in him 23. Hence you may understand what the Temptation of Christ was viz. The Regenerate man was to endure Adams Temptation to trie whether his soule could stand stedfast in God and therefore he was proved in the Tuâ—ba to trie whether he could stand stedfast in three Principles and rule over the outward Life and therefore foode was withdrawne from the outward Life and the Inward must over power the outward and eate of the word of the Lord and uphold the outwaâ—d in its owne Power and full Omnipotency and also keep Death captive that it might not be able to destroy the outward Life this must needs be a hard Combat 24. And the other two Temptations were these viz. he was tempted to trie whether man would live in k Or compleat full obedience and suffer God to worke in him or whether he would exalt himselfe againe and be free from God as Lucifer did therefore the Devill must tempt him because this man was to possesse his Royall Throne 25. The Devill complained that he could not stand because the Mother of wrathfulnesse did draw hâ—m too hard and therefore he was permitted to trie this man and to set before him that which was set before himselfe and if this man stood then he should judge the Devill who was found to be a lyar 26. For he full tried him in the second and third temptation whether he would ascend on high in his owne power as himselfe had done and so stirred up the Anger or whether he would put his trust and affiance in God onely and live to him both in will and deede as a childe in obedience to the Father and this he urged upon him just so long as Adam stood in the Temptation before he fell asleep 27. And now wee also must alwayes be so tempted and proved and we are able to get the victory in Christ who hath overcome for his soule is our soule and his flesh is our flesh if we trust in him and give up our selves wholly to him as Christ gave up himselfe to his Father 28. And thus my beloved friend you understand what Christs soule and body is viz. that it is our soule and body if wee cleave to God but if we doe not then we are parted and in the outward life we belong to the Spirit of this world viz. to the lost and perished Adam and in the soule wee belong to the Devill in the Anger of God but looke for these things more at large in our other writings where you
shall finde the whole ground of Heaven and of this world The seven and thirtieth Question What is the Spirit of Christ which was * Or obedient willing and which he commended into his Fathers hands 1. THis is that great and excellent l Treasure Gem or Pearle Jewell and we exceedingly rejoyce that we know it so that wee are able to know our selves what we are and it is more worth to us then all the world for it is that Pearle of which Christ said that one sold all that he had and bought that Pearle 2. For it is more profitable to man then the whole world it is more precious then the Sun for the m Or the Philosophers stone Noble stone of the wise men lyeth therein it hath the heavenly and Earthly n Great Mysterie Mysterium Magnum and therein nothing in this world to be compared to it but o Or trusting in God and enduring whatsoever he layeth upon us sincere simplicity which is quiet and bringeth forth or stirreth up no Turba and that hath the Jewell hidden in it 3. As Gold lyeth couched in the stone and is safe if a p Or spoyler Robber commerh not with the Earthly Turba and destroyeth it and yet he himselfe getteth nothing by it so selfe Reason is a Robber in the q That is in the Cabinet where the Pearle lyeth Mysterie 4. Therefore we may say upon good ground that a simple r Lay-man or Ideot plain man who simply without multiplicity of science dependeth on God hath the Mysterium Magnum better and surer yea lesse decayed then a high learned Å¿ Or Father Doctor who soareth aloft in Reason and t Or disputeth and wrangleth about it spoyleth the Jewell and u Or respect of persons setteth it in Babell this saying will not be well relished yet that is nothing to us wee must speake the Truth without x partiality 5. Now when wee speake of Christs Spirit Reason thinketh it is the soule or else the Spirit of the outward Life which consisteth in the vertue and operation of the Starres and Elements but it is not so It is somewhat else wherein the Image of God consisteth the outward Spirit belongeth not to the Deity but to the Wonders 6. Wee have spoken somewhat of it already but because this Question doth put us in minde of it againe mentioning that when he dyed he commended it to his Father therefore we must a little say how that was done 7. You sufficiently perceive in what manner the soule is the x Centrum Naturae Center of Nature the Originall of Life and mobility viz. Gods Fire which should be continually converted into the Eternall will of God wherein it is originally borne from the Magicall Desire and is a great Secret come out of the Eternall Nothing wherein all things are contained even the Deity with all the three Principles and every y Thing Essence or substance Being that can be named 8. And you perceive that the Light and Spirit of the Aire proceed from the fire and also that the fire doth againe draw the Spirit of the Aire into it selfe and so alwayes bloweth it selfe up and so with the Light Aire and z Or property source of the Fire it is its owne Life 9. And further wee have said somewhat of the Noble Tincture which ariseth in the Light in which the meeknesse of the Light consisteth and it commeth forth from the Anguish which is as a mortifying and springeth forth afresh through the mortifying Anguish as a life having another a Or Source property where the property of the fire is a kinde of Tincture like the driving forth of a Spirit and yet it is desiring and thereby it attracteth the vertue of the Light into it selfe and maketh it an Essence viz. water 10. And therein are two Formes One according to the source of Fire which is red and therein the vertue viz. Sulphur And the other which is like a thin meeknesse yet having Essentiality is water which the desiring Tincture contracteth together into one and changeth it into Bloud 11. Now the Originall in the Bloud viz. Fire which is a warmth that is a Tincture is a Life and in the vertue of the Tincture the thin water of the Life proceedeth one b The outward vertue proceeding forth from c The inward another and the vertue doth alwayes reassume that which goeth forth and that which is gone forth is free from the Fire and also from the vertue for it is gone forth and yet it arose from the vertue 12. And this is the true Spirit which is borne out of the soule wherein the Image of God and the Divine virgin of Gods wisdome consisteth for all understanding and knowledge lyeth in this Spirit it hath the senses and the noble life which uniteth it selfe with God this Spirit is so subtile that it can and may enter into God 13. If this Spirit resigneth it selfe up to God and casteth away the ostentation and d Reason suâ—tlety or wâ— cunning of the fire of its owne soule then it attaineth the Image of God the Divine body for it putteth its will into God and dwelleth in God with Power thus it is cloathed with the Divine Essentiality and is without this world in the Life of God 14. But seeing this Spirit ariseth first out of the Center of Nature that is out of the Life of Fire although it is not the life of the Fire but the Spirit of it and the Life of the Fire standeth originally in the Abysse în the source of Gods Anger therefore Christ did not commend this Spirit of his to the fires owns life but into the hands of his Father 15. His hands are the Love-Desire wherewith he embraceth our Spirit when we enter into him and commend our selves to him 16. For when his body was to dye on the Crosse and his soule was to passe through Hell through the Anger of God there the Devills waited and thought with themselves we will surely keep the soule in our Turba in the Fire and then Christ commended the Spirit into the Love of God 17. And so the soule of Christ with the Spirit came into Gods hand being encompassed with the Fire of Anger and Death and Death would have held it there but Death was destroyed and confounded 18. For Death smothered the outward Spirit viz. the outward Life and then thought now surely the soule must remaine in the Turba but there was one stronger in the soule viz. the word of God which tooke death captive and destroyed the Anger and quenched the wrath with the Love in the Spirit of Christ 19. It was a poyson to Hell for the Love of God to come into it and smother it in the soule also a Plague Death and Destruction to Death Death must now suffer an Eternall Life to grow in it 20. Thus the Spirit of Christ tooke the Divell captive and
and the blossome of the Noble Tincture springeth up upon the Crosse as is mentioned before and the blossom of the life in the Tincture as a pleasing fire springeth up like a sprout and the skreek sinketh downe as a faintnesse and weaknesse thougn there is no parting asunder but the formes of the Divine Nature are in such a manner and that sinking downe is as a joy and is not the spirit in the six Formes which are incomprehensible for the sinking is comprehensible by the spirit and the r Or habitation Joy hath all the formes of the Spirit and is the food and satiating of the Spirit for it hath its originall out of the soure Matrix and so every life eateth of its own Matrix or Mother 23. And although wee have no tongue here that can according to our outward Language bring these hidden Mysteries to the understanding yet wee speake as a Childe of its Mother For the Mother hath taken up our minde and our sense sinketh downe into her boosom where then wee see in the light and know our Mother and speake thus of our Mothers house and of her food which wee live upon 24. And though wee cannot well speake the Language yet wee know it in the sense very well and the cause why wee have not that Language is because according to the outward Man wee are altogether a stranger in our Mothers house for the outward man doth not belong to that house and therefore it hath not the Mothers Tongue or Language but speaketh with the sense of the inward Man which reacheth to the Mother 25. Therefore heere wee shall be as it were dumb to those which are not borne of God for according to the outward Man wee are in this world and according to the inward Man wee are in God therefore the sense of the minde speaketh of the Kingdome of Heaven and the outward Spirit which is generated from the Principle of this world speaketh u Or from of this world and the inward Spirit borne of God speaketh u Or from of the Inward World 26. Since then wee are generated out of both worlds therefore wee speake in two Languages and so wee must be understood also by two Languages one whereof will despise this work and the other will highly beleeve and love it for every spirit taketh its own the Spider poyson the Bee honey the corrupt Adam in Ismaell loveth scorning the true Man in Christ with Isaack loveth obedience 27. But seeing we are with our soule in this world in a strange lodging and yet wee certainly know that wee must travaile either into Heaven to God or into Hell to the Devill and since wee like not the Devill wee should doe well to seeke after the Kingdome of Heaven and to cast our minde and thoughts upon it for thereby wee gaine the precious Crowne of Pearles instead of the Crowne of this world which the Devill hath set upon us through sinne wherewith we goe about in this world with brave shewes in hypocrisie in high-mindednesse and in our own authority and power and therefore wee will let them goe and speake of our Mothers Crowne in our Native Countrey 28. Wee have sufficient understanding of it if wee know our selves aright and wee finde it in our body and soule as also in the forme and shape of the body but especially in the Minde but the Spirit of this world knoweth not it selfe except another light shine in it wherein the minde can see and know it selfe 29. For the Spirit borne of God which goeth forth from God in the Divine sense or understanding openeth to the minde the understanding and knowledge so that man seeth himselfe in the Bands of this world yet he seeth not his Glory but he looketh in Ternarium Sanctum into the Holy Ternary into the Angelicall world which he laboureth for with great longing and there is a continuall restlesnesse in him 30. For he is attracted by two viz. by the Spirit of God and by the Devill in whose bands also he is tied according to the outward sinful Man and his Centre standeth directly upon the Crosse and he is in this world like a Balance whereof one part goeth suddenly up and then suddenly downe againe and wee are here onely in a valley of misery anguish and perplexity 31. Now seeing God is so neere us yea in our selves therefore let us seeke him and if we would finde him wee must turne away from this world and become like a little Infant that is without understanding which onely hangeth to the brests of its Mother and wee must be new borne in God with our minde and thoughts or else wee cannot see him and Christ himselfe teacheth us the same saying that his light shineth in us 32. Wee must wholly reject our own Reason and not regard the dissembling flattering Art of this world it is not availeable to helpe us to that Light but it is a meere leading astray and keeping of us back 33. This wee intimate to the Reader that he may know what it is which he readeth it is not the writing of a Man of understanding but of a Childe as a childe newly borne from the Mother is a stranger to this world and hath no understanding of it 34. Therefore wee speake of our Child-like Birth in God for our beginning is upon the Crosse wee are created upon the Crosse as to our soule therefore the Body also is a Crosse and the Centre viz. the Heart is in the midst of the Crosse and wee are with Adam gone forth from the Image of the Crosse into the Image of the Serpent But the Sonne of the Virgin hath regenerated us againe on the Crosse to a Heavenly Image 35. Therefore wee will speake what wee see and know in the Ground and not be silent for a Crosse-birth keepeth its Centre in Ternario sancto in the Holy Ternary understand it right in the holy number Three but not in the Majesty which is without Essence but in the distinction of the Trinity where the Deity is called Father Sonne and Holy Spirit where the two Principles part the Holy and the Wrathfull and there it is that the flash maketh a Crosse and upon the Crosse the Heart of God is generated from Eternity to Eternity and standeth as a Heart in the body or as God the Fathers word in his Centre and so maketh another Centre in it selfe as the Light maketh another Centre then the Fire and yet they are not parted asunder For it entereth into it selfe into the Light of the Liberty of the Father 36. Therefore it is the Heart of God for it is the power of the Majesty and affordeth the x Glance or Brightnesse Lustre power and glory of the Majesty 37. Out of this Word the Father speaketh forth his Spirit as the fire sendeth forth the Aire through the Light which Spirit goeth forth from the Word into the meeknesse of the Word and bringeth with him
Three dwelleth and that Substantiality is the Element of God for there is a life therein but without understanding in which the Paradise of God consisteth for the seaven Spirits of God work therein and it is as a k Or Vegetation growing and herein consist the Great Wonders of God according to all Essences infinitly 54. For every forme of the Essences bringeth forth its fruit which by the wrestling of the Wheele attaineth its highest Ornament and Power and yet passeth away with being overcome for all is herein as a wrestling where one is now uppermost and mighty and then is overcome againe and another riseth up which hath other Essences and so it is a holy sport a joy or fruit of Angells a fulfilling of the will of every life 55. Here againe wee neede an Angells Tongue for the Minde ever asketh how and where for when the Deepe is spoken of which is without comprehension and number or measure the minde alwayes understandeth some corporeall thing 56. But when I speake of the Virgin of the Wisdome of God I meane not a thing that is confined or circumscribed in a place as also when I speake of the number Three but I meane the whole Deepe of the Deity without end and number or measure 57. But every Divine Creature as are the Angels and soules of Men have the Virgin of the Wisdome of God as an Image in the Light of Life understand in the Substantiality of the Spâ—rit wherein is the number Three dwelling in it selfe 58. For wee comprehend before us the number Three in the Image viz. in the Virgin of the Wisdome of God understand l Externally without our Person wee see only the Majesty of the Deity for the Creature comprehendeth not the number Three in the appearance to the eye but the Spirit of the soule which standeth in the Divine Centre seeth it but not perfectly 59. For the Spirit of a soule is out of one forme of Nature and yet can bring forth in it selfe all formes of Nature Seeing then there is nothing m Totall whole and perfect but onely the number Three or the Trinity therefore other things are n Various distinct and different severall or divided as there are various o Of different qualities and properties sorts of Angells 60. And so the Essences of the Centre in God as to or with the Angelicall Spirits stand all in the Wonder and God is manifested in a Creaturely Forme by the Angelicall world for they are all out of the Beeing of God 61. Wee speake thus onely concerning the Distinction of the Great Wonders in God The spirits of Angells are not generated out of the substantiality which is without understanding but out of the Centre of the seaven formes or Spirits of the Eternall Nature out of each Forme a Throne Angel and out of the Throne Angel his Angels or Ministers and therefore a whole p Or Hierarchy Dominion is fallen with Lucifer 62. And the Kingly and Princely Dominions or Governments of this world have their originall here for seeing q Worldly Dominion it hath a principle of its own therefore it hath all formes of the heavenly r Government and though the flattering Hypocrites the High Spiritualty as they call themselves who lift up themselves above Kings and Princes will not beleeve it yet it is true 63. For the fierce Might of the Principle of this world driveth its Å¿ Ordinance of Government order according to the Heavenly Forme And although the fierce Spirits of the hidden seales doe powre forth their Vialls of anger heere in the Dominions and Governments of the Principle of this world and that the Devill getteth great Prey in it what is that to the heavenly Ordinance of Government have not wee Life and Death before us and may choose and take which wee will who can blame God then Every one may goe whither he will To whom he giveth himselfe a servant in obedience his servant he is and in that Kingdome he shall ever be whether he be Prince or Servant 64. And though one be a superiour Leader and Ruler in this worldly Principle yet he hath not therefore t Jus Divinum Divine Authority but in that Condition he is a Steward of the Principle and is under the seales which under his Government bring their Wonders to light 65. A Prince is as often a servant in obedience to the Devill as a miserable Heardsman is and there is no difference between them but in the Office they beare which he beareth u To. for God and not u To. for himselfe 66. For in the Courts of Kings and Princes the Vialls of wrath of the hidden Seales or Spirits are powred forth from whence cometh the Thundering Lightning and Warres Contention and Strife upon Earth which the flattering Hypocrites of the great Whore in Babel which ride as a God upon the Beast the might of Princes doe continually blow up by their sounding of their Trumpets which Princes should take heed of if they will prevent their going with the whore into the Lake of Brimstone of the wrath of God as may be seene in the Apocalyps The Gate of the Distinction between the Substantiality and the x The one pure Element Element Also between Paradise and y The Eternall Heaven Heaven Every substance hath its Forme which the Reader should understand to be one of these foure and wee will shew him the Distinction 67. The Heaven standeth in the Matrix of the sourenesse which in the Meeknesse is called the Water-Spirit and is the outward Enclosure or Firmament which parteth the Principles 68. The substantiality is in the Heaven and is the vertue or Corporeity of the seaven Spirits of God and is called the Body of God which our hands are not able to comprehend or feele and yet it is in substance and comprehensible by the Spirit for it is the body of the Spirit also the body of our soule if wee be new-borne in God for it is Christs body which he giveth us in the Faith to eate as is to be seene in his Testaments and the one Element leadeth the Principle therein as a moveable Life which indeed is not the Spirit of God it selfe but the Spirit of God hath this life and substantiality in him as a body and he is first the Spirit of understanding and of omnipotency 69. For Paradise is the springing up out of the Essences in the Divine Centre which Parad se z Or Sprouteth goeth through all Formes it goeth through the one Element and through the substantiality and also through the Heaven as a springing of a pleasant Garden therefore Adam even in this world was in Paradise 70. O Deare Children if yee understood this how would you tread underfoote the Contentions of the Sophisters Much consisteth herein which shall hereafter be shewne you so far as wee ought let none be wilfully blinded nor be offended with
considering of them the Spirit shall make a Hymne of thanks to the praise of Gods works of wonder as Esaias saith Though your sinnes were as red as bloud if you turne they shall be as wooll white as snow And yet you must know that in the life to come they shall appeare in the Figure but in another source or property Mark this yee children of God for much is herein contained 135. From this Ground wee know that Adam in his Innocency before his sleepe which signifieth Death when he had imagined into the spirit of the foure Elements was in this world in Paradise and yet it might well be said not in this world he was indeed in this world upon the face of the Earth but in a paradisicall source or property in the Dominion of the one pure Element and not in the foure Elements 136. But when he entred into the foure Elements he Entred into Death and his body became like a Beast and the Earth was Cursed from the Lord so that it bare no more Paradisicall Fruit For Adam was driven out into the outward Principle and there he must eate Earthly Fruit and open or manifest the Wonders of the Outward Principle and so he instantly became Earthly 137. For his Body was from the Earth and Created out of the Earth but it was not Earth no more then Gold is Earth though it groweth in the Earth and proceedeth from the Earth for it was Ex Matrice ex Massâ from the Matrix out of a Masse understand out of the substantiality out of which the Earth was originally generated and created The Pure Element is also in the Earth as also Paradise and it is onely the source or property that maketh the alteration wherein the Light of God is detained 138. Adam would be as God in all the Three Principles and the Serpent also perswaded Eve to it that if shee would Eate of the fruite of the Earth shee should know good and evill indeed evill enough care misery and sorrowes in the Death of the foure Elements 139. And therefore seeing the foure Elements must break thence it is that ſ Transitorinesse 〈…〉 Corruption is in Mans Body and the soule which is taken out of the Etetnall remaineth in the Eternall therefore there must come a heavenly body out of the pure Element againe out of the substantiality which is before God out of the Matrix of the Earth like the first Body which was in Adam and must t Or Assume our humane soule receive our humane soule into it and u Or suffer Death Enter into Death and bring us out of Death on the Crosse into the Element againe into the substantiality in the presence of God in Ternarium sanctum into the Holy Ternary For Adams soule was taken on the Crosse in the Eternall Centre where the Heart of God ariseth from Eternity and was breathed into the Created Body of Adam from the Spirit of God and therefore the Heart of God must x Or be Incarnate become Man 140. And as Adam was entered into the Earthly Crosse into the Death of the foure Elements so must the New Adam Christ suffer himselfe to be y Crucified Hanged on the Earthly Crosse and enter into the Earthly Elementary Death for Death sticketh not only in the Earth but also in the Aire and Adam desired also with his Imagination not to enter into the Earth but into the Aire he lusted after the Spirit of the Principle of this world and it laid hold on him And so he fell also into the Earth 141. For the foure Elements are altogether in one another and the Ground or Foundation upon which they stand is the Fire of the fierce Anger of God wherein the Devills dwell as is above mentioned 142. z Note And so the New Adam Christ must enter into the Abysse of the foure Elements viz. into the Hellish Fire of the Wrath and a Or passe presse through the Hell of the wrath through Death and bring the humane soule againe into the Paradise of God 143. And therefore the New Adam Christ was Tempted or Tryed forty dayes in the Wildernesse whether he could stand in the Paradisicall source or property and so eate onely Paradisicall Fruit which groweth in the source or property from the Essences of the Spirit of God and there he did eate ex verbo Domini of the Word of the Lord and not at all of the foure Elements 144. For he did beare also the Earthly Image and there the New Heavenly must overcome the Earthly and the soule must enter againe into the new heavenly body that the Earthly may but onely hang to it and thus also was Adam Created in the beginning 145. He was to eate of Paradise whose property should rule over the Earthly and though he were in the foure Elements yet he was to live in the Pure Element and then he might have continued so Eternally though the Outward Principle should be broken yet he should have remained 146. For he was in Paradise and not in the foure Elements but when he entered into them he entered into Death and the Anger of God in the Abysse of Hell did captivate the soule which Christ brought forth from thence againe 147. O yee Children of Men Mark what is revealed to you doe not account it a fiction and a Historie It is knowne in Ternario Sancto in the opened seale of the Seaventh Forme in the Centre therefore consider what it is 148. Hereby is signified to you the finall breaking of the outward Principle Trim your Lamps the Bridegroome is ready his Trumpet soundeth the Seaventh Angel from the Throne of Heaven soundeth The Mysteries of the Kingdome of God shall be o Or finished accomplished at the time of his sounding and then there is no time more in the foure Elements but then the Eternall Time in the Element in the Life of God and the Time in the Abysse goeth on 149. Goe out from the c From the Confusion of Tongues Languages in Babel for wee all speake but one onely Language in Jerusalem Babel burneth in the Fire or confounded Christendome is kindled in Warres Contention and Strife in Famine and Pestilence in the Anger of God Amen The Sixt Chapter The Two Gates Of the World and also of Paradise most highly to be considered Note more of the Language of Nature 1. WEE have shewed you before the Ground of the Language of Nature how Adam gave Names to Every thing and out of what God spake to Adam viz. out of the Life of the Birth as wee speake at this very Day and if wee consider our selves therein we finde the whole Ground in Heaven and in this world and wee see it well enough with Earthly Bodily Eyes that it is true wee need no other Testimone then the Great Booke Heaven and Earth the Starres and Elements together with the Sunne wherein wee well know the similitude of the Deity 2.
And yet a thousand times better in our selves if wee know and consider our selves for the Spirit giveth every thing its Name as it standeth in the Birth in it selfe and as it formed them in the beginning in the Creation so it also formeth our Mouth and as they are generated out of the Eternall Beeing and are come to a substance so the humane Word goeth also forth out from the Centre of the Spirit in shape property and forme and it is no other then that the Spirit maketh such a substance as the Creation it selfe is when it expresseth the forme of the Creation 3. For it formeth the Word of the Name of a Thing in the Mouth as the Thing was in the Creation And thereby wee know that wee are Gods Children and Generated of God for as God from Eternity hath had the substance of this World in his Word which he hath alwaies spoken in his Wisdome so wee have d That substance Essence or thing it in our Word also and wee speake it forth in the Wonders of his Wisdome 4. For God is himselfe the e Eus Entium Essentia Essentiarum Substantia Substantiarum Beeing of all Beeings and wee are as Gods in him through whom he revealeth himselfe wee see that a Beast cannot expresse viz. it cannot give any thing its name according to its property which is because it cometh not out from the Eternity as Man doth it bleateth and barketh as the forme of the Out-birth of the foure Elements is and hath no higher Spirit then the Elements are though their flitting senses or perceptions are from the f Or Starres Constellations which yet are dumb or in articulate and without g Or Expression comprehension of any substance 5. Now therefore wee will set before you the Ground of the Heavens the Starres and Elements fundamentally that you may yet see what is Heavenly and what is Earthly what is Transitory and Mortall and what is Eternall and Permanent To which end onely wee have purposed to our selves to write this Booke not to boast of our high knowledge which is in God and is no worldly profit to us but out of Love in Christ as a Servant and Minister of Christ To seeke the lost Sheepe of the House of the Israel of God 6. For the Lord hath both the willing and the doing in his hands wee are able to doe nothing also our Earthly Reason understandeth nothing wee are yeelded into our Mothers Boosom and doe as the Mother sheweth us wee know not of any body else wee are not borne with it from the wisdome of this world neither doe wee understand it but what is bestowed upon us that wee bestow againe and wee have no other purpose herein neither doe wee know to what end wee must write these high things but meerly what the Spirit sheweth us that wee set downe 7. And thus wee labour in our Vineyard into which the h Or Father Master of the House hath put us hoping also to eate of the pleasant sweet Grapes which indeed wee have very often received out of the Paradise of God Wee will so speake as for the use of many and yet wee think wee write it but for our selves all which is hidden in God for the fiery driving will have it so as if wee did speake of and for Many and yet I know nothing of it 8. Therefore if it shall happen to be read let none account it for a work of outward Reason for it hath proceeded from the Inward hidden Man according to which this hand hath written without respect of any person 9. And therefore wee exhort the Reader that he will enter into himselfe and behold himselfe in the Inward Man and then wee shall be very sweet and acceptible to him this wee speake seriously and faithfully 10. When wee consider our selves rightly in this i Or description knowledge wee see cleerly that hitherto wee have been lockt up and led as it were blindfold and it is even the Wise of this world who have shut and barr'd us up in their Art and Reason so that wee must be tied to see with their Eyes both in Philosophie and k Divinity Theologie 11. And this Spirit which hath so long led us captive may well be called the Antichrist I finde no other Name in the Light of Nature which I can call it by but the Antichrist in Babel 12. Observe it well and you shall see it riding it shall rightly be shewed to you you need no spectacles or l Or Vniversity Academie to see it withall It rideth over the whole world in all Corners Cities Townes and Villages over body and soule and therefore the Angel in the Revelation biddeth us Goe out from it 13. It is so proud that it rideth aloft over Heaven and Earth yea over the Deity it is like a m Or Queene King riding over the Principle of this World and over Hell But whither wilt thou ride thou proud Woman when this Principle breaketh thou art then without God with all Devills Why doest thou not stay here among the Children 14. O Adam if thou hadst not mounted upon the proud Beast thou hadst remained with the Children of God in Paradise What doth it avayle thee that thou ridest in a strange Principle over God Were it not better for you to be in God What avayleth your Astrall wit that you ride as your own God in Pride you ride meerly in Death who will bring you out from thence if you light not off from your Beast There is none neither in Heaven nor in this world that can bring you out from thence but onely a lowly simple slaine Lamb who hath not the wisdome of this world How will you get out when you ride upon a Dragon The Lamb fleeth before thy Beast it will not bring thee into its Pasture 15. If you Light off and pull off your Dressing and goe in the forme of a Childe to the Lamb then you may catch it it goeth willingly with you if you play like a childe with it in simplicity you must not ride upon it But if you offer to ride upon it it fleeth from you and you finde not its Pasture neither can you light off your Beast it will not let you it holdeth you fast unlesse you heare the bleating or voice of the Lamb at which the Beast trembleth and falleth to the Ground and then you may flee or goe out from Babell If you understand not this you are held fast by the Beast and you ride in Babel in the Confusion 16. My deare seeking and hungry Minde if you would faine be released from the Beast Consider what wee here shall shew you wee wiil not push with hornes and cast you with the Dragon into the Abysse doe but light off and encline your eare to the voyce of the Lamb goe forth from your outward Man into the Inward Man and so you shall come to your true
the very life in our own knowledge or Experience not in an Opinion from the mouth of another but from our own Mouth wee see with our own Eyes which wee boast not of for the Power is the Mothers but wee exhort thee to enter into the Boosom of the Mother and learne also to see with thy own Eyes so long as you suffer your selves to be c Or lulled asleepe rocked in a Cradle and desire the Eyes of others which are strange Eyes in respect of your own you are blinde But if you rise up from the Cradle and goe to the Mother then you shall see the Mother and her children 36. O how good it is to see with ones own Eyes One that is blinde and seeth not the light of this world is accounted as one that is asleepe and dreameth for he heareth of the Pomp of the World but he knoweth it not he apprehendeth it by hearsay and many times thinketh it is better or worse then it is because he seeth it not and so imagineth it by that which is said but he that seeth the light he speaketh according to the Truth for he apprehendeth the Thing as it is 37. So also say I wee are all asleepe in the outward Man wee lye in the Cradle and suffer our selves to be rocked asleepe by Reason wee see with the Eyes of the dissimulation of our Hypocrites who hang Bells and Babies about our Eares and Cradles that wee may be lulld asleepe or at least play with their Bables that they may be Lords and Masters in the House 38. O Blinde Reason Rise up from thy Cradle art thou not a Childe of the Mother and an heire to the Goods and moreover a Childe and Lord of the House why sufferest thou thy servants thus to use thee Christ saith I am the Light of the World he that followeth mee shall have the Light of the Eternall Life He doth not direct us to the flattering Hypocrites Murtherours and Contenders but only to himselfe wee should see with the Inward Eyes in his Light and so wee should see him for he is the Light when wee see him then wee walke in the Light He is the Morning Starre and is Generated in us and riseth in us and shineth in our bodily Darknesse 39. O how great a Triumph is there in the soule when he ariseth then a Man seeth with his own Eyes and knoweth that he is in a strange Lodging Concerning which wee will here write what wee see and know in the Light 40. Wee are children of the Eternity but this world is an out-birth out of the Eternall and its palpability taketh its originall in the Anger the Eternall Nature is its Roote but that which is an Out-birth is corruptible because it hath not been from Eternity and it must all returne into the Eternall Essence out of which it was borne 41. The Starres are out of the Centre of Nature they are the Essences of the Seaven Formes of Nature and from each forme there goeth another Forme all d Or caused by the wrestling Wheele from the wrestling Wheele of Nature and therefore they are so various and numberlesse in our account Though indeed there is a certaine number of them whereby wee know that they must enter againe into the Ether 42. For in the Eternall Centre there is no Number or Measure but it is the Omnipotence in the springing up without number for that which cannot be numbered or comprehended is not Eternall it hath a beginning and end But wee know that the spirit and soule of Man hath no beginning end nor can it be numbered or measured which wee understand by the Constellations of the minde from whence so many thoughts arise which are numberlesse for out of one Thought in a while there may goe forth many more as many as the Starres in the Firmament wherein wee highly knows our Eternity and doe most highly rejoyce that wee know it 43. e Or observe us well heere Understand us aright how this world is in the Ground and foundation of it The Eternall Centre and the Birth of Life and the Substantiality is every where If you make a small Circle as small as a little f As small as a Mite Punctum or Atome Graine or kernell of Seede there is the whole Birth of the Eternall Nature and also the Number-Three in Ternario sancto conteined therein but you include not nor comprise the Eternall Nature much lesse the Number-Three but you comprehend the Out-birth of the Centre the Eternall Nature is incomprehensible as God also is 44. when I take up any thing and carry it away I doe not carry away the Eternity much lesse God and yet the Eternity is in that very thing but the thing is g Exgeneratum out-borne and stirreth not the Eternity and that which is out-borne comprehendeth not the Eternity but the Eternity comprehendeth that which is out-borne throughly without stirring for the Eternity as also the Deity is in one place as well as in another every where for there is no place in the Eternity but the out-birth maketh a place and roome Therefore God saith I am A and O the beginning and the End 45. This world maketh a beginning and God in the Number-Three not without it is the beginning and it also maketh an end and that is the Eternity and also God For before the time of this world there was nothing but God from Eternity and after this world there will be nothing but God in Eternity but the cause why wee comprehend not this is because there is no comprehensibility in God For where there is a Comprehensibility as there is in the Trinity there is beginning and end And therefore wee are shut up in darknesse that wee might labour and manifest God as wee have mentioned to you concerning the Seaven Formes of Nature what an Eternall labour there is therein so that one forme generateth another till they are all brought to Light and so the Eternall is manifest in a Threefold Forme which otherwise would not be knowne 46. And wee declare unto you that the Eternall Beeing and also this world is like Man the Eternity generateth nothing but that which is like it selfe for there is nothing in it but is like it and it is unchangeable or else it would h Or cease to be passe away or it would come to be some other thing and that cannot be 47. And as you finde Man to be just so is the Eternity consider Man in body and soule in good and evill in joy and sorrow in light and darknesse in power and weaknesse in life and death All is in Man both Heaven and Earth Starres and Elements and also the Number-Three of the Deity neither can there be any thing named that is not in Man all Creatures both in this world and in the Angelicall world are in Man All of us together with the whole Essence of all Essences are but one
body having many members each member whereof is a Totall and each member hath but one i Peculiar singular individuall faculty or Office severall work 48. O Man seeke thy selfe and thou shalt finde thy selfe Behold thy whole Man consisteth of Three Principles one whereof is not without the other one of them is not beside or above the other but they are in one another as one and they are but one thing but according to the Creation they are Three 49. You will say how can that be Adams soule was out of the Eternall w ll out of the Centre of Nature upon the Crosse of the Number-Three where light and darknesse doe part understand he was not a divided sparkle as a piece of the whole for he is no piece but totally all as there is a Totall in every k Point or Aâ—â—m Punctum 50. Now the Eternall Centre maketh the Eternall substantiality viz. the sinking downe and springing up whence the stirring of the Elements doth arise as also penetration and multiplication whereas there is onely such a kinde of Spirit and the substantiality is the body and a weaknesse for its a sinking downe and the Spirit is the springing up 51. Now the Spirit created the Substantiality into an Image like the Crosse of the Number-Three and breathed in the spirit of the Number-Three viz. himselfe and so the Image l Waâ—â— stood Existed and then instantly out of the Substantiality of the Image sprung up the blossome of the Essences which is called Paradise and thus stood the Image in the Angelicall World 52. And so there is nothing lesse in the Image then in the Centre of Nature viz. the originall of sourenesse wrathfulnesse and of fire also all the formes of Nature whatsoever was seene from Eternity in the Wisdome that was all in this Image also the power to light and darknesse and the Wisdome stood in the light of the Image wherein stand all the Eternall Wonders even the Image of every Creature in the sinking downe of Death and in the source or property of the Paradisicall Life 53. This wee understand to be the Matrix of the Genetrix in the darknesse viz. that out of which Angells and Devills come to be as is above-mentioned This m Or property source was wholly in the Image for it was a whole similitude of the Eternall Beeing as Moses writeth concerning it that God made Man n According to for or to be his Image his Image so that it may be said if one did see Man standing in Paradise heere is the whole Eternity manifested in an Image to speake in a creaturely manner of it and yet it is so truly and rightly in the understanding 54. Now as Lucifer by his flying out in the source of the Fire Imagined beyond the still meeke Number-Three above the Crosse in the Majesty and so awakened to himselfe the Matrix of the Fire in himselfe and kindled the Matrix of Nature which kindling became corporeall and was instantly together created by the Verbum Fiat where also the second forme of the Matrix viz. the Meeknesse of the substantiality was kindled together with it out of which water came to be which was o Or created made an Heaven by which the fire was captivated out of which the Starres were Generated so you must understand also that p Man the Image of God thus q Or lusted Imagined after the awakened life viz. after the awakened spirit of the Aire indeed the Aire was together breathed into him but the r Mans spirit spirit of the Centre should over-rule it as the Holy Spirit over ruleth this world for he should live in the Å¿ Or vertue power of God and be a Lord over the foure Elements but in the fall they became his Lord. And now if he would live in God he must enter into himself againe and likewise leave the Old Body to the foure Elements and must in himselfe be borne in God And so he was instantly also captivated by the Aire of the Out-birth and then the Starres Elements Heaven Hell Death and Life wrought together in him 55. But seeing there is a Firmament created between God and the Dominion of this world by the Spirit of God therefore man is composed of Three Parts viz. Three Principles one is the hidden Deity which standeth in the Firmament of Heaven in it selfe as a Principle of its own the second is the Dominion of this world viz. the Starres and Elements and the Third is the Abysse of the Image and also the Abysse of this world viz. the Wrath or the Matrix of Nature out of which All things are proceeded 56. And now the Image viz. Man is in the Middest viz. between the Kingdome of God and the Kingdome of Hell between Love and Anger and to which of these two Spirits he yeeldeth it s servant he is 57. And though Man cast himselfe into the Anger yet the Deity looseth nothing for the first Breathing in viz. the Spirit of God it selfe hath its principle to it selfe and is not touched by the Anger just as the Number-Three dwelleth in the middest of the Anger and yet the Anger stirreth it not nor knoweth it therein is neither feeling nor seeing 58. For the Image stirreth the source of the Anger and the first in-breathed Spirit springeth up in the Image in the fiercenesse of Pride according as it hath built up it selfe in this life Time and yet the first in-breathed Forme looseth nothing For that source or property is not in the Image but it goeth back againe into its Principle with the Beauteous virgin of wisdome and the Image of Man cometh to be the Image of the Serpent 59. For as the Spirit is so is the Body and in what will the Spirit flieth in such a forme and source or property it figureth the body also 60. So wee know now that all cometh out of one only fountaine that the palpable substance of this world hath had a beginning and therefore it is also t A Death or a deadly thing Mortall for whatsoever is not from Eternity is mortall 61. But that the Image of Man might subsist which also hath a beginnâ—ng as to the body therefore God is become Man and dwelleth againe in the soule and the soule attaineth againe the first Image without this world yet those onely who with the Spirit of the Soule incline themselves to God and here it may be said Wee must be Borne a New or be lost Eternally in Hell and thrust out from God 62. Thus wee say with good Ground that the stairy Heaven viz. the Third Principle of this world was created also a Totall u Or Corpus Body having a x Or Circumference Circumscription and standeth y Or upright just like the Centre of Nature whatsoever thou seest in this Great Circumference the same is also in the smallest z Or Point Circle and the whole Principle
Anna as the Auncients have Erred to whom the Light of God hath not so shined because they sought their own profit therein 77. For Mary was begotten of the Seed of Joachim and Anna like other Persons but shee was the blessed among Women in her the Eternall virgin in Ternario sancto which was from Eternity discovered it selfe not that it entered into her from without no Sir it is cleane otherwise Here God and Man became one againe what Adam lost was here revived againe understand it right The Word of the Lord Verbum Domini the Word of the Father on the Crose came into Mary understand into the Earthly Mary 78. Now where the Word is there is also the virgin or Wisdome of God for the Word is in the Wisdome and the one is not without the other or else the Eternity would be divided 79. And now when the Word in Mary in her flesh and bloud entered into her Matrix then the Fiat was in the Matrix but it did not in one moment create a compleate Earthly Man nor a Heavenly neither but it began the Incarnation or becoming Man for the Divine Nature is neither augmented nor diminished but is alwayes compleate 80. But know this that the Eternall virgin that was without substance gave in it selfe together with the becoming Man or Incarnation and the true soule of Christ was out of Maryes Essences conceived in the Eternall virgin and in the Eternall virgin God became Man and so the Eternall virgin came into substantiality for it gat the humane soule into it Thus the humane soule of Christ stood in the Earthly Essences as also in the virgin of the Eternall Wisdome in Ternario Sancto in the Trinity of God for the Word of the Lord was in m Or her the Virgin it and God and Man became one Person 81. In this Person which was God and Man were all the Three Principles open undivided the virgin in Ternario Sancto giveth the Heavenly Body and Mary the Earthly Body and the Word was in the Centre upon the Crosse in the Number-Three whereas wee say that the Word is become Flesh and it is so 82. Behold the virgin of Eternity hath no Flesh nor hath had none from Eternity except in Adam before the Fall which afterwards came to be Earthly but it tooke humane flesh upon it understand it thus the Word together with the whole Deity was in the virgin For without the Word there were no understanding in the Eternall Virgin 83. For the Spirit of God was in the Word and he was the understanding but the Word was as a Heavenly Figure a figure of the Number-Three but not in the working as indeed the Flesh worketh not but the Spirit in the Flesh worketh 84. And the Living Word which dwelleth in the Eternall virgin attracteth to it the Flesh of Mary understand it thus the Word attracted the Flesh viz. the Essences or faculties out of the Body of Mary into the Eternall Virgin and so in Nine Moneths there was a compleate Man with soule spirit and Flesh 85. And thus the perished soule of Adam in the Body of Mary was againe set in the Eternall Humanity for the Word dwelt in Christs flesh and assumed the soule in him 86. Not that the soule and the Word is one and the same n Beeing or Thing Substance No the soule is out of the Centre of Nature generated out of the Essences and it belongeth to the body for it goeth forth from the Essences of the Body and it attracteth Corporeity to it But the Word is out of the Centre of the Majesty and attracteth Majesty to it 87. The Word is without substance and the soule is out of the substance it is the Spirit of the substance out of the Centre of the Father or else it could not in Adam have gone forth from the Word not that the Word and the soule stand one by another like two Persons no the Word penetrateth through the soule and out of the Word the Majesty shineth viz. the Light of Life And the soule is free of it selfe for it is a Creature 88. I give you an Earthly similitude of this Behold a bright flaming piece of Iron which of it selfe is dark and black and the fire so penetrateth and shineth through the Iron that it giveth Light Now the Iron doth not cease to be it is Iron still and the source or property of the Fire retaineth its own propriety it doth not take the Iron into it but it penetrateth and shineth through the Iron and it is Iron then as well as before free in it selfe and so also is the source or property of the Fire in such a manner is the soule set in the Deity the Deity penetrateth through the soule and dwelleth in the soule yet the soule doth not comprehend the Deity but the Deity comprehendeth the soule but doth not alter it from being a soule but onely giveth it the Divine source or property of the Majesty 89. And so if the soule incline it selfe to the Divine source or property then it stayeth in the Majesty of God for the source or property betokeneth the Word and the Glance betokeneth the Majesty and that which proceedeth from the source or property as heate out of the fire that betokeneth the Holy Spirit 90. But now if the flaming Iron be cast or fall into the water then the property of the fire the Glance and the heate which proceedeth from it is all quenched together thus it is also with Adam he cast himselfe out from the Majesty of God with his will into the Spirit of this world and so he went from God 91. Not that God o Or was extinguished went out in him like the flaming of the Iron no that cannot be p The Glance Lustre or Majesty It shineth Eternally God continueth in his Principle and Adam went out from it if Adams will had continued in God he should have continued the childe of God and God would have continued in his will and so the Majesty would have shined through the will 92. But he went out from the will of God into this world and so was captivated by the World Death Devills and Hell and they dwelt in Adam 93. Adam was in this world dwelling in the Elements and God breathed the Aire also into his Nostrills but he should not have put his will into it to eate of Earthly fruit which maketh earthly flesh That was his Fall that he did Eate Earthly Fruit and therefore his Essences also became Earthly and the soule became captivated by the Earthly Dominion 94. And there the Word of the Lord said to the soule Adam where art thou and his body did hide it selfe so very much ashamed was the poore soule and Adam said I am naked the precious heavenly virgin which he was clothed withall was lost as also the Light of the Majesty and Adam was without the Word 95. O how terrible is it to
way 7. O thou poore confounded soule in Babell what doest thou doe leave off all Opinions by what name soever they are called in this world they are all no other then the contention of Reason the New-Birth and the Noble Stone is to be found in no contention neither in any Wisdome of Reason you must forsake all in this world let it be as Glistering as it will and enter into your selfe and onely gather all your sinnes which have captivated you together on a heape and cast them into the Mercy of God and flie to God and pray to him for forgivenesse and the Illumination of his Spirit there needs no long disputing but earnestnesse and then Heaven must breake asunder and Hell tremble it comes just so to passe you must set aside all your sinnes and Reason and whatsoever cometh in the way and resolve that you will not let him goe except he blesse you as Jacob wrestled with God the whole night 8. Though thy h Or Minde Conscience should say no God will have none of thee yet doe thou say I will have him I will not leave him till I am carried to my Grave Let my will be as thy will O Lord I will as thou wilt and though all the Devills encompassed thee round about and should say Hold it is enough at once thou must say no my i Thought and â—â—â—pâ—seâ— minde and will shall not depart from God they shall be Eternally in God his Love is Greater then all my sinnes although thou Devill and thou world have the Mortall Body in your Prison yet I haven my Saviour and Regenerator in my soule He will give me a heavenly Body which will remaine Eternally 9. Try this and thou shalt finde Wonders thou shalt soone get one in thee who will help thee wrestle fight and pray And though thou canst not use many words it is no matter though you can say no more then the Publicane O God be mercifull to me a sinner When thy Will and all thy Reason is once placed upon God with a Resolution not to leave him though body and soule should be broken asunder then thou holdest God fast and breakest through Death Hell and Heaven and goest into the Temple of JESUS CHRIST in spite of all the Opposition of the Devill the Anger of God cannot withhold thee how great and powerfull soever it is in thee and though body and soule did burne in the Anger and stood in the middest of Hell with all the Devils yet thou wouldst breake forth and come into the Temple of Christ and there thou wouldst get the Garland of Pearle adorned with the Noble and highly Precious Stone That Lapis k Sive Philosophorum Philoch-Angularis The Chiefe Corner Stone 10. But you must know that the Kingdome of Heaven is thus sowne in thee and is small as a Graine of Mustard-seed yet thou hast great joy with this Angelicall Garland but looke to it and set it not upon the Old Adam else it will goe with thee as it did with Adam keepe what thou hast necessity or want is an evill Guest 11. At length a young Plant groweth to be a Tree if it stand in good Ground but many a rough and cold winde bloweth upon a young Plant before it come to be a Tree it is unsteady Thou must be brought before the Tree of Temptation and also into the Wildernesse of Contempt and Scorne in this world if thou doest not hold out thou hast nothing if thou rootest up thy Plant thou doest as Adam did thou wilt more hardly set it againe then at first and yet it groweth in the l Or The Paradisicall Essence valley of Roses hidden to the Old Adam 12. For it was a long time from Adam till the humanity of Christ in which time the Tree of Pearle grew hidden under the vayle of Moses and yet in its time it came forth as a Tree with faire fruits 13. Therefore if thou hast fallen and hast lost the faire Garland doe not despaire seeke knock and come againe doe as thou didst at first and then thou wilt finde by Experience from what Spirit this Pen and Hand hath written thou wilt afterward get a Tree instead of thy Plant and then thou wilt say is my Plant during my sleepe become a Tree Then you will begin to know the m The Stone of the Wise men Philosophers Stone observe it The Gates of the Firmamentall Heaven with the Starres and Elements Also of the Threefold Life of Man The Noble Stone rightly brought forth into the Light Spiritually for the Magi or those that are wise 14. If wee will speake of the Noble Stone and bring it forth into the Light to be knowne wee must first shew the Darknesse and deformity of the Stone which hindereth that it is not knowne For since wee know that the Noble Stone lyeth hidden in this world and may be had every where and yet is not knowne wee should therefore seeke to know the cause why it is so hidden 15. Reason saith if this outward world be so dangerous for Man why hath God set him therein or why hath he created it And thus he judgeth also concerning the Devill saying why hath not God turned the Devill into Nothing againe since his fall 16. Yes beloved Reason thou hast found the Stone and with it thou buildest a house of Stone to dwell in The Noble Stone lyeth in the Eternity that which is eternall breaketh not but that which hath a beginning breaketh The Devills are Eternall and therefore they break not they were not in the n Or Condition forme of a spirit from Eternity but their Essences are Eternall 17. And they have put their will into their Essences and their will is eternall as the Centre of Nature viz. of the sterne Matrix is Eternall into which their will is entred so now they are Eternall Spirits therein viz. in the sterne Matrix also they are as a Looking-Glasse for the other Angells and for the soules of Men. 18. But that God should cast away the Third Principle that is the Created World for Mans sake and put it into its Ether before the accomplishment of its Time that cannot be for the Wonders that were foreseene from Eternity in the Wisdome without Substance they must come to have a substance and so in time must the formes of Nature also 19. For God is Threefold in Persons and would also move himselfe Three Times according to the property of each Person and no more at all in Eternity 20. First the Centre of the Fathers Nature moved it selfe to the Creation of Angells and further of this World 21. Secondly The Sonnes Nature moved it selfe where the Heart of God became Man which shall never be done more in Eternity and where it is now done viz. where men become united with the Heart of God as branches on their vine it is done by that onely Man who is God through many and in
said God Jacob have I loved and Esau have I hated 35. And from hence arose the Predestination or Election of the Children that cleave to him the other make but a mockery and scorne of that which is spoken concerning the Kingdome of God and the Kingdome of Heaven and they finde not the Precious Stone of the Philosophers for they seeke it not rightly They are meere Hypocrites such as make a shew of Holinesse like the Devill in the forme of an Angell 36. But Abell Isaack and Jacob found it indeed Jacob wrestled for it a whole Night and Isaack carried the fuell for the fire to burne himselfe with and readily yeelded that the darknesse and drosse of his Stone should be burnt away for he had attained the Noble Stone in his Mothers womb Look upon the King and Prophet David what he did with that Stone how dearely he loved it For he said Though body and soule should be broken in sunder yet thou art the desire of my Heart and my d Or salvation Portion 37. Looke upon Solomon in his Great and wonderfull Wisdome who knew the Nature and property of all Living Creatures and Plants which he learnt in no e Or Vniversitie Academy he understood it onely by the Precious Stone which he had in his Heart 38. Looke upon Moses what Miracles he did by this Stone Looke opon the Prophet Eliah who shut Heaven for three yeares and six moneths He brought forth fire in the Anger of God so that it devoured an hundred Men. 39. Looke upon all Prophets what Miracles they wrought with it they knew Things to come in the vertue of this Stone they healed the Sick and raised the Dead 40. And this Stone is CHRIST the Sonne of the Living God which discovereth it selfe in all those that seeke and finde it what an admirable example have wee in the Apostles who were but simple unlearned Lay-men how they went about with this Scone in Power and doing Miracles and so did all their f Or followers Successours 41. O how eagerly have the rationall Wise men of the Schooles of this world persecuted it at all times and at this very day they have a Glistering Stone with a pleasant g Or shell out-side or sound and they thinke it is the right Stone they spread themselves abroad upon it and boast themselves of it and would be honoured for it as Gods 42. But their Stone is onely a h Mawerstein a wall stone Stone belonging to the wall of the great building of this world in which building the seaven Seales accomplish their Wonders and under which the seaven Spirits of the Anger of God powre forth their Vialls of wrath and abominations 43. For wee are with Adam shut up in the Anger which holdeth us captive and yet the Grace also is presented towards us and that desireth to have us also and so there is a hard strife in us This you may see in the Writings of Moses in that God commanded that all the first-borne of the Males should be i Or sacrificed offered to him 44. But yee see the vehement opposition of his Anger how it hath penetrated and prevailed and many times taken away the first Birth as may be seene by Cain and Abel by Esau and Jacob also by the Children of Jacob and throughout the whole Scripture that the Stone would rest not upon the first Adam but upon the second 45. Wee have a great Example in the Children of Jesse when the k Samuel Prophet thought the Eldest should be King yet the Election fell upon the youngest because he had that Stone 46. This Election was not thus from Eternity in God for Adam was Good and Perfect also Pure but he yeelded himselfe to be overcome For the Anger stood in the Abysse and was covered with the Principle of this world 47. And know that the Tree of Adams Tempting in Paradise which yet stood onely in the Abysse grew out of the source of the Anger and Adam was tempted to try whether he would with his will cleave to God 48. Nothing compelled Eve to eate of it but her lust which the Devill in the Anger l Awakened or stirred up in her brought into her If shee had turned away her Eyes from the Devill and the Serpent shee had continued in Paradise had shee not a Command not to eate but when shee followed the Devill and would be skilfull shee became foolish 49. And so if befalleth us at this Day wee are captivated by the Abysse of the Anger and so the Devill sets before us the m Or Glory or seeming holy Lustre flattering Hypocrisie and Bravery of this world viz. Statelinesse Arts and Riches at which wee bite as a fish at the baite which the angle is covered with and so is catcht and puld out from its livelihood and so wee also are driven out of Paradise and loose the Noble Stone 50. Christ hath instituted Baptisme as a n Or Laver. Bath to wash away the Anger and hath put into us the o Our Talent Noble Stone viz. the water of Eternall Life for an p Paten-Gelde Earnest-Penny so that instantly in our Childhood wee might be able to q Or get out escape the Wrath 51. But the Serpent presents it selfe to us as he did to Eve so that we Imagine after or set our Minde upon the Tree of Temptation as wee see by experience that as soone as young Children grow up a little they creepe up in Pride and flattering hypocriticall arrogancy and set the Paradisicall Garland viz. the blossom of their youth upon the head of the Serpent and thus the Serpent playeth with them and teacheth them all manner of r Vntowardnes waggery and perversenesse wantonnesse and leadeth them out of Paradise into this world into bruvery and pride which require covetousnesse and deceit to maintaine them 52. And then the Noble Stone cometh to be contemned if they see a Man who carrieth that Stone in him he must be a foole with them which is because they have the wit and suttlety of the Serpent and he that hath the Stone is simple without wit and cunning like a childe their Å¿ Or Part or employment Play in this world they act in care sorrow want contempt and misery but it is written They passe away weeping and sorrowfull but they carry Noble seede with them or their Employment is sowing in Teares but they shall reape in Joy Eternall Joy is farre better then a momentary t Lust Pleasure of the Eye and after that Eternall Lamentation 53. Seeing then wee know and fundamentally understand that wee lye thus captivated in a close Prison therefore wee will reveale that Ground and the Prison also to try whether any will take notice what condition they are in 54. Wee will not relate a History but speake what wee know in our selves in soule and body also what wee see in the ground or foundation
and the Holy Ghost is its Aire and Spirit of Life but the Creatures viz. Angels and Men have theâ—r own Spirit of life from themselves 6. For Every Angell and Man is like the Totall God he hath in him the Number-Three and the Holy Ghost proceedeth forth in him also of which you have a similitude in a c A Red Hott Iron flaming piece of Iron The Iron resembleth the Creature the fire resembleth the Deity the heate of the Iron resembleth the Creatures own Spirit the Aire which goeth forth from the Heate which hath no source or painfull quality resembleth the Holy Ghost 7. In this manner wee give you in simplicitie sufficiently to understand these high things If any will now be blinde God helpe them and wee can thus with good ground set you downe what Man was before the Fall and what he came to be in the Fall what he is in the New Birth againe and what he shall be after this Life For wee know what he is in Death and what he is in Life wee know also what he is in Hell and that not from our own wisdome as if that were greater then any Man 's Living but wee understand it in the boosom of the Mother in the Mothers Spirit 8. I am dead and as nothing as to my own selfe when I speake and write thus also I write not from my selfe but from the Mother out of her knowing and seeing and yet I live in anguish cares and labour in feare and trembling and in affliction like all other Men for I am also clothed with Adams skin and yet live also in the Hope of Israell 9. Know therefore upon this description that our Father Adam in Paradise was in the Divine Body and is gone out from it into the Body of this World into the Dominion of the Starres and Elements which have now captivated the Adamicall Body and Spirit d Till it reach to the poore soule so far as to the poore soule which is in the roote of this world between Heaven and Hell and Hell and the Anger have bound it fast to the Darknesse and to the source or property of the Anger with a strong Chaine which is called Centrum Naturae the Centre of Nature 10. And God is come to helpe it againe and is become Man and hath received the humane soule againe into his heavenly Body and hath bound it fast to him e To Christ in Christ againe Thus the soule standeth in the middest being beneath in the Hellish Fire and above in God in Heaven and so whithersoever it casteth its will and into what it yeeldeth it selfe there it is and is a servant to that there is no recalling out of Hell 11. Thou Great Whore of Babell if thou hast f Jus Divinum Divine power help us and thy selfe behold thy selfe heere with thy Dreames if thou canst then breake this chaine viz. the Centre of Nature in sunder But wee are told wee must be borne a new the Divine Fire must be kindled in you like a flaming Iron for as the workman will not touch it with his bare hand no more can the Devill touch the soule for it burneth him he is in Darknesse and if he should come to the Light his evill envious tricks would be discerned which he is ashamed at and g Or shrinketh slideth back into the Darknesse as Adam and Eve crept behinde the Trees he doth not relish this bit of the New Birth he doth not love to smell such Divine Fire for it is Poyson to him if he knew but of one such spark of fire in his Habitation he would not endure it there but would run away from it as indeed he must flie away from Man when the Divine Fire with the New Birth cometh into him 12. O how cowardly and faint is he when the soule beginneth to storme his Fort how many hundred thousand tricks doth he study up to keepe the soule off from storming O how he fawneth and streweth sugar before the soule and ascribeth great holinesse to it as if it had Divine Power that it is no sinner any more that he might by any meanes bring it to the top of the Pinnacle of the Temple that it might elevate it selfe O how busie is he what good companions doth he bring to it till the good companions or hypocrites begin to play with their own holinesse and ability as the Antichristian Church hath done for a long while 13. All that while that the soule goeth on in its own security the Devill is at quiet none storme his Hell and he gets good fat venison which he sendeth to Saint Peter with good h Passes Licences or Warrants Passports or absolutions and if Peter be in the Abysse he will reade them well enough but if he be not there then the Great Prince Lucifer will reade them they will please him very well 14. O Deare Children see but in what misery wee lye captivated in what lodging wee are for wee are captivated by the Spirit of this outward world it is our life it nourisheth and bringeth us up it ruleth in our Marrow and Bones in our Flesh and Bloud it hath made our flesh Earthly so that wee lye captivated in Death 15. Wee swimme in water up to our very lipps as the Prophet and King David saith The water reacheth up to my soule Great Bulls have compassed mee round about I dwell amongst Serpents and Dragons O thou lamentable miserable and toylesom life how dead are thou thou swimmest in the water in a handfull of Bloud and yet art so proud and lofty 16. What is thy Beauty thy state honour and riches doe but consider thy selfe seeke and finde thy selfe goe forth from this dangerous life of Adders and Serpents into the Eternall you have it fully in your power 17. Whosoever teacheth otherwise teacheth from the Devill who will not allow that it lyeth in Mans i Or possibility power to turne to be a childe of God though the Scripture saith That God hath given Man power in Christ to become the Children of God and God willeth that all men should be saved also Thou art not a God that willest evill or doth delight in wickednesse And in Ezekiel it is written As I live I desire not the Death of a sinner but that he turne and live 18. For God hath no other will but to save that which is lost therefore must none despaire for if the Spirit of the soule lift up it selfe earnestly it is stronger then God and overcometh God for the Anger belongeth unto God and is Gods Greatest Might which it overcometh it is stronger then the Abysse of Hell it can remove Mountaâ—nes without k A Storme any stirre onely with its will For by the will God created Heaven and Earth and such a Mighty Will is hidden also in the soule 19. But now it swimmeth in misery and much weaknesse in the sinking downe of Death it is tyed
with the Fire of his Wrath is already on his way be not wilfully blinde 50. Thus understand us right concerning the Life of Man as wee have now mentioned This last forementioned Life is g Solely or alone singly in the Beasts for it hath its Originall onely in the Principle of this world in the Matrix of Nature which is every where such a Spâ—rit and such a Life in it selfe 51. And in Man the life is twofold for Man hath also the life of this outward Principle in him but he desireth also another life which is higher and better then this 52. And now where there is a Desire there is a Mother who is the Desire it selfe for no Desire can make it selfe it must arise out of a will and the will must come out of the Tincture which is the Life of the Will 53. Thus wee know and have searched out that in the Tincture of the Principle of this world viz. in the life of this World there is also another Tincture which wee have an apprehension of in our selves If there were not another Tincture the Life would desire nothing more 54. Yet wee cannot say that the outward Life desireth any thing more it desireth nothing else but its own Mother viz. the Principle of this world For it is onely a Spirit therein for no Principle desireth another a Principle is a peculiar life and hath its Centre to Nature and therefore wee call it a Principle because there is a Totall Dominion in it as there is in the Eternity which Dominion desireth nothing more nor higher but onely that which may be generated in its own Centre as you may easily perceive it by the Kingdome of Heaven and the Kingdome of Hell for the Kingdome of Heaven desireth nothing but the Divine Beeing but Hell desireth that which is wrathfull murtherous fiery soure soarring Astringent and whatsoever is in the Property of Anger in the Fire 55. Now there being in us a desire after the highest Good and after the Eternity that desire must needs proceed out of the Eternall and highest Will out of the highest Beeing and its life is also out of the highest Tincture for where there is a Desire there is Fire for the Fire desireth substantiality that it may have whereon to feede and yet it selfe can make no substantiality but it maketh the Tincture and the Tincture maketh the substantiality as is above-mentioned 56. Now the Tincture is a Creature for it hath a Body as may be seene in the Tincture or colour of Gold though it be not palpable yet it is h Essentiall substantiall and the understanding is in the Tincture for it is a wrestling with the Fire and flieth before the Fire and yet cannot flie away because the Fire i Desireth generateth it and continually attracteth it againe into it selfe and it still striveth to get out from the fire with the substantiality and is after the manner as a Man fetcheth Breath 57. Therefore wee give you now rightly to understand it thus you see that the Tincture shineth and in the shining there is no stirring but a constant Lustre and yet in the Lustre there is all power as in the Tincture and it is an Eternall Stillnesse and the Tincture is the stirring and also the life Understand us rightly and deeply for it is the deepest Ground and foundation in Heaven 58. The other Desire in Man after the Highest Good is the soule which standeth in the Eternall Mother for every desire hath its originall out of its own Mother therefore this is a desire of the Eternity and not the Eternity it selfe but the Tincture of the Eternity and the Majesty viz. the glance in the Still Habitation as is now mentioned 59. Now if a Spirit be in its own Mother it desireth not to goe out from her againe as the Aire-spirit doth not desire to goe away from the Body neither doth it desire any thing more then what is in its Mother and in its Centre 60. But yet wee finde and understand it in our minde that the soule willeth to be out of this Earthly Mother in which it standeth at present and not onely so but it desireth the house of its own Mother viz. it s own Tincture and the Majesty also the Eternall Rest out of the Tincture 61. And so wee search and finde and have it in true knowledge that the poore soule in the Spirit and in the Tincture or life of this outward world lyeth captive in a strange Lodging and hath not its Light of the Majesty for if it had that it would be at Rest and desire nothing more 62. Also wee finde that it lyeth captive in Death in much weaknesse for if it had its right Tincture then should the Majesty wherein it is a childe of God shine in it 63. Therefore wee say that the poore soule of Adam was captivated by the Spirit and Principle of this world and received the Tincture of this world into it and then Instantly the Majesty brightnesse of God remained standing in its own Principle for the soule put its will and desire into the Spirit of this world and it selfe entered into it 64. Thus God shut up the Heaven in the soule so that it knew its Majesty no more and there was perplexity and great misery that an Eternall Creature should come to be in another Principle in another Centre Heere the seaven Seales to the Book of the Eternall Life were shut to the soule for the Centre of its life was shut up and captivated in the Eternall Death it could no more stirre any forme in the Centre of its Life it lay in Hell like k As a dead Corpse in the Grave dead Bones the Dragon had it in his Jawes 65. For it was in the house of misery there was none that could help it no Angel no Throne-Prince no Creature neither could the Centre of the soule help it for its fire was extinguished the spirit of this world had swallowed it up as the water devoureth the brightnesse of the flaming Iron for the Will of the soule was entred into the Spirit of this world and had married or joyned it selfe thereto l The Will it was in another Mother as it is now at this Day 66. And so now if the Mother of this world had been broken as it doth breake indeed then the soule should have stood in the Eternall Death in the Darknesse Heere m Or Remedy Counsell was at an end the faire Creature was captivated by the Kingdome of Hell which triumphed over it The highly Precious Gate 67. Heere was no Counsell in the whole Deity unlesse the Eternall Word and Heart of God did become Man and did enter into the Third Principle into humane flesh and bloud and assume a humane Soule and goe into Death to the poore soule and did take away the Power of Death which held the soule captive and the wrathfull sting of Hell which it had
might feare and honour him this is even the Poyson of the Devill who hath also such an intention which he satisfieth by doing as much as he can 20. Secondly he desireth riches goods and money much eating and drinking and careth not by what meanes he cometh by it it is the Spirit of this world which desireth onely shelter and fulnesse as a Beast doth 21. And thirdly he desireth the Kingdome of Heaven also he desireth and panteth after that but in much weaknesse and is alwayes in doubt thinking he is a Sinner and that God desireth not to have him yet he sigheth and panteth after it and would same be saved he prayeth and yet doubteth he hopeth and yet feareth he hopeth for amendment and deliverance from one day to another and alwayes supposeth it will be well to morrow to morow thou wilt have power to goe from this course of life and enter into another thus it is alwayes with him 22. This wee doe not speake concerning the Swine-like Men who lye wallowing in the Myre who never seeke for any amendment but we speake concerning the poore sinners that are between Heaven and Hell who have incitements to both of them and yet are held back 23. Yet observe what Man doth he followeth all these three desires he continually seeketh power and honour till his end he continually hunts after covetousnesse money and goods to eate and drink and though he have superfluity yet in his covetousnesse he hath not enough he doth as if he were to live heere for ever and then thirdly he also panteth after the Kingdome of Heaven for the poore soule is very much perplexed and is ever afraid to the Devill and the Anger of God and would faine be released but the first two Kingdomes doe presse it downe and barre it up in their Prison in so much that many a poore soule casteth it selfe away into the Abysse and despaireth of the Kingdome of God Of the Devill who changeth himselfe into an Angel of Light 24. They say The Devill cometh to Man in the forme of an Angel and it is true Observe what he doth that he is accounted an Angel and is accounted good when the poore soule is thus disquieted and many times presenteth to the Body Death and the Anger of God he hindereth not that he often lets the poore soule runne with the Body to the Houses of Stone to the Churches or whither it will he puts it on most willingly of all to goe to the Stone Churches and there saith to the soule Now thou art Godly and Devout thou goest diligently to Church 25. But what doth he then when any teach of the Temple of Christ and of the New Birth then he soweth other Thoughts into the Spirit of this world in Man Sometimes Covetousnesse sometimes he sets the Eyes upon Pride State and Beauty sometimes he catcheth the Spirit with the Lust Imagination towards Men or Women according to their sex and tickleth the Heart with wanton Lust sometimes they are lulled fast asleepe 26. But when the Preacher is a Sophister and a malicious slaunderer or rayler or perhaps many times in performance of his Office and from a good meaning rebuketh men according to their deserts There the Devill sets open every Doore and Gate and tickleth the Hearts of the Hearers therewith and the Heart wisheth still more and more of that that is very fine to keepe them from falling asleepe 27. And when such people goe from Church they can repeate every word very readily and that best of all which tends to the disgrace of others with that they feast themselves the whole weeke long it is more acceptable to them then the Word of God 28. Behold this is a Devill in an Angelicall forme when they suppose that if they doe but run to Church together such a one is a very good Christian But if they have learnt no more but to scorne mock and deride others and bring it home to their families it had been better they had all that time been wallowing in the mire or that they had been fast asleepe and then the Devill should not have defiled their soules in the Church of stone with wantonnesse and scorne O how happy a sleepe it is in the Church when the Preacher inviteth the Devill into the Heart for a Guest it is better to sleepe then to Imagine wantonnesse or to fill the heart with revilings and scorne 29. O you Sophisters that fill your Sermons with reviling of your forefathers that are dead long agoe you that out of Envy often revile honest hearts according to your own pleasure how will you be able to stand with your Lambs whereas you should have led them into fresh greene pastures into the wayes of Christ viz. into love chastity and humility but you have filled them with revilings it were better you were in a stable or hogssty with your revilings then in a Pulpit and there you would seduce no body 30. I speake not this out of a desire to reproach any body but I doe onely what I ought to doe I despise none I onely discover the smoaky Pit of the Devill that it may be seene what is in Man as well in one as in another unlesse he be regenerated anew and then he resisteth the Spâ—rit of the Devill and thrusteth it away from him 31. The other Devill is more crafty and cunning then this but is also a Glistering Angel with e Text Cowes feete cloven feete when he seeth that the poore soule is afraid and desireth to repent and amend then he saith Pray and be devout Repent for once and away but when the soule goeth about to pray he slippeth into its heart and taketh away the understanding of the heart and putteth the heart into meere doubting as if God did not heare it he represents Sinne before the Heart and saith To morrow it will be better leave off you will not now be heard 32. Thus the Heart standeth and repeateth over the words of a Prayer as if it were learning somewhat without Booke and the Devill taketh away the vertue efficacy of them out of the Heart so that the soule cannot reach the Centre of Nature as Christ saith The Devill taketh the Word out of your hearts that you may not beleeve and be saved 33. Then againe the soule standeth and saith it hath Prayed but it hath not prayed it hath onely rehearsed words not in the Spirit of the soule in the Centre where the fire is to be struck or f Or the earnest purpose awakened kindled but in the Mouth in the Spirit of this world and they vanish in the Aire or else as words wherewith Gods Name is taken in vaine But heere this should be observed Thou shalt not use the Name of God in vaine and unprofitably in thy mouth for God will not leave him unpunished that useth his Name in vaine 34. There belongeth great Earnestnesse to Prayer for Praying is calling upon God
then you have the Ground of the Incarnation or becoming Man and what is done every houre with the Sulphur viz. with the substance which cometh to be Man for Man hath yeelded himselfe over to the spirit of this world and is fallen home to it and so now that Spirit maketh an Earthly Elementary childe according to the Starres and their Dominion 26. If God had not become Man or been Incarnate wee had remained Beasts according to the Body and according to the soule Devills and if wee goe not forth out of the house of our sinnes wee are such 27. And therefore God hath made his Covenant with us in Christ that wee should be new borne againe in Christ for he hath given up his life into Death for us and hath brought our soule againe quite through the Eternall Fire and turned it about that so wee may see into the Tenth Number againe 28. Christ saith through the Apostle Paul All shall be tried by the Fire let every one have a care that his works burne not for so he shall suffer losse And know this that at the End when this world shall passe againe into the Ether God will awaken the fire in the Centre which is the Eternall Fire and will purge this floare understand it is the soules Fire and so then if the soule have been turned into the will of God then the Holy Ghost with the Divine Tincture shall burne forth from the soule and the Tincture of the soule shall be taken into the Majesty of God which the soule attracteth againe into it selfe and that will be its refreshing and quenching and so it will be able to subsist in the fire But that soule which is turned back into this world and that the substance of this world cometh to be in the fire then the soule will be without God for in the Abysse of this world is the hellish fire and into that it must goe and there eate what it had Cooked heere for every ones works follow them 29. And then they will say to the Wise Virgins O give us some of your Oyle but the wise Virgins will say O no least wee should want as well as you and perish with you Goe to the Merchants of this world to the Sophisters and buy Oyle for your selves But before they shall bethink themselves how the oyle is to be bought and where it is to be had the Gates of Heaven and Hell shall be shut and upon that followeth the Eternity and this Beeing of this Created World passeth away Consider this for there is no dallying with the Spirit of this Revelation it concerneth body and soule he that will see let him see but he that will not yet he is warned The Gates of the Great Misery and Lamentation shewing How the Image in the Mothers Womb while it is yet a Sulphur viz. and inanimate Lump or Masse is y Infected or poysoned destroyed so that many an Image according to the spirit is a Beast also a Toade and a Serpent which afterwards appeareth plaine enough by its z Substance condition will and Conversation and if it should not be helped againe by God in Christ so that it be new borne againe it must remaine so Eternally in its figure 30. Deare children in Christ our purpose in revealing this is not thereby to reproach Mankinde it is the very Truth wee have highly known it Moreover Christ the Mouth of Truth it selfe saith so who calleth Herod a Fox and the Pharisees a Generation of Vipers and Serpents and the Scripture heere and there calleth the Tyrants Lyons Beares Wolves and cruell Beasts and the Revelation of John also Daniel the other Prophets have deciphered the Potent Rulers of this World by evill fierce and cruell Beasts truly they have not meant thereby the Image of God for that were not right that God should compare his Image which is Angelicall to such abominable Beasts and yet he is the Truth it selfe and out of his Mouth proceedeth no deceit or falshood nor no untruth and seeing he hath called the Rulers of this World so therefore it is spoken concerning their Governments for they raise Warres Murther all Mischiefe in their Dominions and are those devouring Wolves Lyons Beares Foxes Vipers and Serpents for they appeare so in the presence of God though outwardly they have the Image of Man yet the spirit of their soule is such a Beast and upon that followeth Gods a Election Predestination although God willeth that all Men should be b Or saved helped yet he knoweth very well who are desirous and capable of any Helpe 31. Wee doe not here shut up the Grace of God from those that turne and become New-borne out of this Beastiall Condition for Christ is therefore become Man of purpose to help us that we may come againe to the similitude of God and HEE hath therefore brought our humane soule into the fire of the Anger of God as into the Abysse of the Centre into Hell and into Death where our soules lay shut up and out of Death and Hell againe into the Tenth Number into the Eternall Tincture of God upon the Crosse from whence the soule Existed from Eternity which appeared before the time of this World in his Wisdome 32. And you are to know that every soule while it is yet in the Seede is no * Living Creature creature but is in the Fire or a Fire of the Tincture and is a Will of the Creature and it standeth yet in the power of the Parents either to c Awaken or enliven quicken or destroy the Creature which to destroy runs opposite against the order of the Creation and is an abomination in the sight of God and heereby is shewed you that such as the Tree is such is the Fruit that groweth out from it yet the compulsion is not d Or by necessitie wholly perfect for the two Kingdomes viz. Love and Anger stand presently in the wrestling one against another For God hath brought his love in Christ againe into the Humanity and so it standeth in strife against the Anger 33. But you must know that a falfe wicked seede may well be forsaken and if that come to be so then the nature of the fire often figureth the Spirit of the soule in a horrible forme which is not knowne in the outward Image but onely in the e Or false Evill Conversation and will as is seene that every ones conversation is from his Abysse and the Spirit of his soule is so in figure for the Inward goeth outward whatsoever the will in the Abysse is that the body doth and though he dare not do it openly because of disgracefull punishment yet he doth it secretly and hath continually a will to it neither doth he account it any vice for he knoweth not himselfe but he himselfe doth that which he judgeth to be evill in another 34. And then secondly wee give you to understand that the outward
thou mightest see him for thou hast hitherto accounted him a God but now his shame must come to light for he is so secret that none know him unlesse they be borne of God so that they apprehend Gods Essence and Will otherwise he remaineth hidden in every Man for there is none but hath him and carrieth him in his Heart yea if one be a childe of God and yet hath not the deepe knowledge of God he n Dependeth still on him hangeth still to him for the Devill hath insinuated himselfe in the forme of an Angel into him therefore mark what heere followeth for it is the Number of the Seaventh Seale and o Or maketh knowne declareth the Eternall Day 53. Observe it yee children of God For I my selfe formerly before the time of my high knowledge did thus reverence and honour him and supposed it was according to Gods will for I was taught no otherwise and the whole world is in the same conceit though that doth not hurt the Ignorant but that he may be saved in his simplicity well enough yet God will reveale him in this last time For heere the Devill will loose his Sting in the Children of God into whose hearts this knowledge shall spring up for it is the Right Steele wherewith Gods Love-fire is Struck and whereby the soule receiveth Christs Body and is borne in God for the soule needeth no other Birth but a returning and entring into God 54. Behold thou poore wounded soule thou standest and Prayest thus O God forgive mee my sinnes let thy Anger cease and receive mee into thy Grace and it is very well done but thou understandest not how God receiveth a poore sinner thou supposest it is as when thou comest before the Prince or Judge of the Land and hast forfeited thy life and prayest him and he p Pardoneth forgiveth thee thy misdeed of grace and so thou art quit and freed But thy sinnes fly in thy face and thy heart accuseth thee that thou art yet guilty of the Punishment And just thus you come also before God and so many hypocrites are thereby generated you suppose God in his Essence and Spirit taketh your sinnes away from you doe you not know what the Scripture saith that All our works shall follow us And if it shall happen as aforesaid then God must move himselfe upon every ones will and purpose to call upon him and cast away his sinnes from him and yet from Eternity God hath moved himselfe no more but twice once with the Creation of the World and all Creatures and a second time in Christs q Or Incarnation becoming Man and there the Heart of God moved it selfe Note the Third Time God will move himselfe in the power of the Holy Ghost through the Mouth of Christ at the Last Judgement Day when all shall returne againe into the Ether The first Moving is according to the Father the second according to the Sonne and the third according to the Holy Ghost otherwise he moveth himselfe no more in Eternity 55. Behold when God forgiveth thee thy sinnes when thou callest upon him he taketh nothing away from thee neither doth he flie downe from Heaven into thee for he is from Eternity in thy soule but in his own Principle thy soule as to him is onely gone out from his Principle understand out from the Holy Will in the Majesty into the Anger Now in the Anger thou wert in the Eternall Death and the Man Christ who is God and Man hath made a passage through the Death and Anger to the Majesty of God you need onely to turne and goe through that passage through the death of Christ through the Anger into the Majesty and so you will be embraced as the most beloved Angel that never committed any sinne also no sinne will be knowne in thee but Gods deeds of Wonder only which must be opened in the Anger for the Love hath nothing to doe with that fire viz. the Love cannot open the Wonders of the Anger neither doth it mix it selfe with the r Viz. The Fire of Wrath. Fire but flyeth from it 56. Now therefore when you Pray thus O God! forgive mee you alwayes doubt because of your sinnes whether God will heare you and come into your heart Behold doe not doubt for by your doubting you despise and contemne the Majesty it is also a sinne but cast all your sinnes in generall upon a heape and come Å¿ Or earnestly confidently with your desiring soule in humility to God and enter into him doe but turne your soule out from the will of this world into the will of God cast your selfe with your whole Reason and all your Thoughts into the will of God and although your heart and the Devill say utterly No yet make your outward Reason dead and enter in with force and continue stedfast looke not back as Lots Wife did who was turned againe into Sulphur and into a Pillar of Salt but stand fast let the Devill and the Spirit of this World and also thy heart with flesh and bloud struggle what they will yet give no place to reason when it saith thou art without God then say no I am in God I am in Heaven in Him I will not in Eternity depart from him The Devill may keepe my sinnes and the World this Body yet I live in the will of God his life shall be also my life and his will shall be my will I will be dead as to my Reason that HEE may live in Mee all my doing shall be his doing give thy selfe up to him in all thy purposes whatsoever thou takest in hand commit it to his pleasure and government that all may be done t Or according to his will in his will Behold if thou doest thus all evill Lusts will depart from thee for thou standest fast in the presence of God and the Virgin of his Wisdome leadeth thee and u Or discovereth openeth to thee the way to Eternall life shee warneth thee of the evill or false wayes shee alwayes driveth thee on to abstinence or amendment and submission or resignation 57. But that you have so great obstacles and hindrances of doubting in this way is caused by the strife of the soule against the Devill who layeth himselfe in the way as a filthy swine therefore cast thy sinnes upon his neck and doe not doubt and if thou canst not leave that doubting then reach with thy soule into God for God is in thee Christ hath opened the Gates into his Father doe but enter in let nothing keepe thee back and though Heaven and Earth and all Creatures should say thou canst not beleeve them not goe forward and thou wilt suddenly get in and as soone as thou comest in thou gettest a new Body on to the soule that is the body of Christ which is God and Man and thou wilt afterwards have ease and refreshment in thy heart thou wilt get one that will draw
Body and Congregation and so our spirit and vertue or power will rest upon him as is to be seene by the Apostles of Christ 66. And when we receive him into the Congregation of Christ then he is become our Brother when wee say thy sinnes are forgiven thee then they are drowned in the Bloud and Death of Christ and he is a Member of us wee take not away his sinnes from him but Christ in us drowneth them in his bloud through our and his x Earnest desire Faith When wee lay our hands upon him and pray over him then wee with our will which is given up into God penetrate into his Will and bring him into our will as into one and the same Body in Christ to the Father his will becometh our will for he giveth up himselfe through Christ into the Bride as into our Will which is also Gods will and wee receive him with good cause into our Love into our Will and sinck our selves downe in him through Christ into God thus wee forgive him his sinnes for wee are the Congregation and Bride of Christ whom he loveth and what we doe that doth Christ in us and God in Christ it is all one Christ is ours and God is Christs and the converted sinner is ours and Christs and also Gods wee live in one body and have one Spirit and are one flesh and as wee enter into the Will of God so wee also take our Brother along with us wee cast the sinnes away behinde us into the Fire of Anger but wee live and flourish in God wee have the Key of Heaven and of Hell when wee make knowne to a sinner his sinnes and he will not be converted then wee binde him up in the Abysse for wee passe through and shut it up and then he must swelter in his sinnes and then the Devill buffetteth him when wee draw him no longer with our word which hath power then the Devill draweth him but if he turne at length then wee have power to take him away from the Devill againe and through our Spirit in Christ to bring him into God 67. Behold such a power Christs Bride onely hath and none else and if it were so if a Man were in a Wildernesse where he never could meete or see any Man and did turne himselfe away from sinne into Christ and did desire and long after our society when he cam â—t possibly come to us and though wee did never know of him yet neverthelesse since he casteth himselfe into our society by his desire wee take him along with us through Christ to the Father and thrust his sinnes quite away behinde him and spring up with him out of one and the same y Field or soyle ground for Christs body is the Ground of our soules wherein he groweth and beareth faire fruit in Ternarium Sanctum The Highly Precious Gate 68. Now saith Reason How can Christs Body be our Body Is he a Creature How can wee dwell in the Body of Christ 69. Behold O Man Adam was our Father and also our Mother Now wee have all of us Adams flesh soule and spirit for wee are all begotten out of one and the same flesh soule and spirit and are all of us Members of him as the branches are Members of the Tree and he brought us into Death 70. Hee had the faire Virgin of the Wisdome of God in him which is every where and is the fullnesse of all things as God himselfe is which the lost he should have left it us as an Inheritance yet he went out from it but the second Adam Christ came forth from God and was the Heart of God and had the faire Virgin in him he tooke our flesh and soule into his Virgin and that became flesh soule and spirit flesh of our flesh and soule of our soule and yet remained God our flesh stood in Christ in Ternario Sancto he received from us z Or into in the Virgin of God the Eternall and also the Earthly Flesh though indeed it was onely the Earthly source and property for nothing that is corruptible entereth into God 71. When the Word a Became or was made came into the Flesh it then became Heavenly as in Adam it was become Earthly for the flesh of Christ was in the Eternall Will brought into the Word so that the flesh and the Word was one undivided Person Now b Or the matter is about the Eternall Will the businesse is done in the Eternall Will out of which Adam was gone away and God brought us in the soule of Christ into that will againe 72. Now Christs soule is our soule for it is Adams soule and Christs flesh is our flesh for he tooke it on him from our Humanity and the faire Virgin of God in Christ is our Virgin for Christ hath put the same into our soules and so now if wee give up our selves wholly into Christ then Christ liveth in us and wee in him though the outward mortall Body hang to us yet Christ liveth in us and will at the End of the world present us wholly pure without blemish in his flesh 73. Thus wee are one body in him for he is our body in God and Adam is our body in this world there is no such grosse untoward body in God but a body in power with heavenly flesh and bloud where our will is there is our heart also God is in us and when wee enter into his Will then wee put his wisdome on to us and in the Wisdome Christ is a Man thus wee enter into his humanity and are a New Man in the life of Christ in the soule of Christ in Christs flesh in the Tincture of Christ in the Majesty of Christ and Christ is in his Father and his Father is the Eternity and the End of Nature 74. And whither wilt thou goe further thou poore Man let not the Devill and Antichrist befoole thee No Man hath any power in God unlesse he be in the Will of God in Gods Love in Christ and then he hath the soule and flesh of Christ but if he have that then he is not a covetous wretch nor a flattering hypocrite and one that selleth the Kingdome of Heaven for money as Simon Magus offered to give Money to Saint Peter that he would give him the power that on whomsoever he laid hands they should receive the Holy Ghost then saith Peter Be thou accursed with thy Money Dost thou suppose that the Gifts of God will be sold for Money 75. And where then have you your Power and Authority yee Sophisters to sell the Kingdome of Heaven and usurp it into your power yee are not Christs disciples but the disciples of Antichrist the whore of Babell No Priest is capable of the office unlesse he be in the will of God his Absolution is no Absolution but the Congregation of Christ to whom he giveth up himselfe Absolveth him the Sophister is as usefull to the
and then come others to play and strive and contend also till the Evening till they goe to sleepe into their owne Countrey out of which they are come for wee were in the Land of Peace but the Devill perswaded us to goe in to his unpeaceable Countrey 112. Deare children what doe wee meane that wee are so obedient to the Devill why doe wee so contend about a Tabernacle which wee have not made nay this Countrey is not ours nor this Government ours it is our Mothers and the Devill hath defiled it let us pull it off and goe to our Mother that shee way put us on a faire pure Garment againe and then wee neede not contend about the defiled Garment heere wee contend about a Garment because one brother hath a fairer Garment then another and yet the Mother putteth every ones owne Garment upon them and why therefore doe wee contend with our Mother who hath brought us forth are wee not all her children Let us be obedient children and then shee will purchase a new Garment for every one of us and then wee shall rejoyce wee shall all forget the defiled one 113. Wee goe into the Garden of Roses and there are Lillies and flowers enough wee will make a Garland for our sister and then shee will rejoyce with us wee have a Round to dance and wee will all hold hands together let us be very joyfull there is no more might to hurt us our Mother taketh care for us wee will goe under the figtree how abundant is its fruit How faire are the Pine Trees in Lebanon Let us be glad and rejoyce that our Mother may have joy of us 114. Wee will sing a song of the Driver or Oppressour who hath set us at variance How is he captivated Where is his power Hee is not heere to be found neither hath hee gotten the defiled Garment which wee contended about the Mother hath it in her keeping How poore he is Hee domineered over us but now he is bound O Great Power how art thou thus brought to scorne thou that didst file aloft above the Cedars art now laid under foote and art so voyd of Power Rejoyce yee Heavens and yee children of God for hee that was our Driver Oppressour and persecutour who plagued us day and night is captivated Rejoyce yee Angells of God for Men are delivered and malice and wickednesse is taken captive The Twelfth Chapter Of the true Christian Life and Conversation What Man is to doe in this Valley of Miserie that he may worke the workes of God and so attaine the Eternall Highest Good 1. THere is nothing more necessary and profitable to Man in the valley of Misery upon Earth then for him to learne to know what he is from whence he is and whither he tendeth what a Or businesse he undertaketh What he getteth or acquireth course he taketh and whither he goeth when he dyeth there is nothing more profitable then to know these things for the outward conversation remaineth in this world but what the heart conceiveth that a Man taketh with him The will of the spirit of the soule is Eternall that which is comprehended in the will of the spirit of the soule that the soule carrieth with it when the soule and body part Therefore it is necessary for us to labour for somewhat that is Good wherein the soule may accomplish its Eternall sport and have its joy therein for the works of our soule follow after us and the works of our hands and of the outward spirit remaine in this world for the soule is in the Eternity whatsoever it maketh and imagineth heere that standeth alwaies before it unlesse it breake that againe and then it is as a broken worke which it hath no more to doe withall for it is gone out from that for the Eternall cutteth an Eternall Modell and the corruptible and * Or Inchoctive inceptive cutteth a corruptible Modell for after this time every thing will stand in its own Modell for that which the Eternall Will conceiveth that getteth an incorruptible forme if it selfe doe not breake it 2. Therefore it is good for Man to choose in this life that which is best in which he may have joy Eternally for when thou choosest Beauty Bravery and Honour or Riches then thou art thereby made b Vselesseâ— unbeneficiall to thy brother and sister who are in Misery in this world for the Bravery of this world despiseth the meane and simple and Riches wringeth away the sweate from the poore or grindeth the Faces of the Poore and great Power and Authority presseth and oppresseth the low and miserable Great honour despiseth the simple and will not condescend to the needy seeing therefore in the other life the soules of many that have been simple miserable and in this world contemned poore oppressed and dejected will appeare and seeing it is certaine that in their forme will not be comprehended much highnesse bravery desire of might and honour for their soules have in this valley of misery onely shut up themselves into the meek Love of God and yeelded themselves into simplicity and lowlinesse and have not dared to have communion with might pomp and great honour for such things have had no affinity with them 3. And seeing it is so that the soules in the other life shall have Joy one with another and enjoy the gifts and vertues one of another and seeing then the soules will have their substance which they have heere taken in and conceived appeare in their Eternall Will as a Figure therefore wee ought very highly and heartily to consider it that wee doe not in this world conceive and let into our hearts Pride and stoutnesse also covetousnesse and oppression of the miserable for with these wee cannot enter into the Congregation of Christ they receive us not into their society for it is a contrariety to them 4. For in the Kingdome of Heaven there is nothing but Love and Concord every one inclineth his love and favour to the other and every one rejoyceth in the gifts power and c Iustre or Brightnesse Beauty of the other which they have obtained from the Majesty of God and they all give thanks to God the Father in Christ Jesus that he hath chosen and received them to be children for the mighty power of the strong who have been Mighty in Faith and in the Wonders of God rejoyceth for the weake that the Spirit of God is in them and that they also are in the Wonders in the Eternall Will 5. Therefore deare children and brethren in Christ let us in this world inclose our hearts minds and wills in humility into one Love that wee may be one in Christ If thou art highly advanced to power authority and honour then be humble despise not the simple and miserable but consider that in the other life they shall be in one highnesse with thee squeeze not the oppressed afflict not the afflicted that they may not
take it to d Or conceive it in their Heart heart and barre up the Gates of Heaven against thee If thou art faire Beautifull and comely of body be not proud nor doe thou despise those that are not like thee that thy simple brothers and sisters soule may not loath thee and reject thee out of their Minde Be humble that thy brother and sister may rejoyce in thee and present thy Beauty to the Praise of God who hath created so Beautifull a Chast and Humble Creature be e Courteous modest and friendly in words and works 6. Thou that art Rich let thy streames flow into the houses of the miserable that their soule may blesse thee Thou that art in Authority bowe not the Right to please the Mighty that the oppressed may blesse thee in thy Righteousnesse and then thou also art in the Congregation of Christ If thou art exalted to high dignity give not place to thy minde to flie aloft humble thy selfe in the Congregation of Christ and then the Congregation will blesse thee and will receive thee into their Love 7. O how well is it with the Rich and Potent when the meane and simple Congregation of Christ love and f Desire all happinesse to them blesse them O how well is it with a Teacher Preacher who is a right Minister of Christ who giveth the meate and drinke of Christ to the Lambs that are committed to his trust and refresheth them therewith so that they yeeld their soules into his obedience and heartily love him and desire all welfare to him O how happy and shining is he in Christ how Glorious a Shepheard is hee for his Lambs follow him and he bringeth them to the chiefe Shepheard 8. O how ill a condition is he in whom they curse according to his true deserts the bright Garment will be taken away from him and he putteth on the vizard of wickednesse But he that is cursed for righteousnesse sake he presseth forth as the Gold out of the g Or Stone oare and putteth on Christs Crowne of Martyrdome wherein all the holy soules at the Last Day will highly rejoyce in that he hath continued a stedfast Disciple of Christ who hath not looked upon honour power money or goods but hath rightly fed the sheepe of Christ 9. Deare Brethren and Sisters in the Congregation of Christ beare with us let us a little rejoyce one with another wee beare a hearty Love towards you and speake from the Spirit of our Mother out of the Spirit of the Eternall Wisdome of God viz. from the Spirit of humility 10. Wee will speake friendly with you concerning our Mother and concerning our Native Countrey wee will speake of Great Wonders how things goe with us all and so wee will comfort our selves for wee are in a strange Countrey wee will perswade one another and agree and will goe home into our own Countrey to our Mother O how will shee rejoyce when shee seeth her children come to her into the Eternity wee will tell her of the Great afflictions which wee underwent in h That is in the way from Jerusalem falling among Theeves Jericho wee will speake of the great danger wee were in among many evill Beasts wee will speake of the Driver or Oppressour who held us so long captive and wee will speake how wee were freed from him let us be unanimous that our Mother be not grieved and offended with us 11. Rejoyce yee Heavens with us and let the Earth be glad for the Praise of the LORD goeth over all Mountaines and Hills Hee openeth the Doores for us that wee may goe to our Mother let us rejoyce and be glad for wee were borne blinde and now are come to see Open the Gates great honour and reverence to Men even from a good meaning out of your Love as thankfull People towards the Government of the Holy Ghost But because yee have given such honour to Men as belongeth unto God though God was contented so long as they continued in the Love of God in humility therefore they are fallen off from n From beeing endued with the power of God and his true Ordinance what they were into lust after temporall honour and have fallen into a Lust to domineere with cunning and deceit over your Goods and soules and are become a snare unto you for the Antichristian Devill is slipt into them and the Spirit of God is departed from them and they have no more spoken from the Spirit of God but from their Pride and Art strange Languages must doe the worke and must be the bringers sorth of the Mysterium Magnum 19. But behold deare Brethren how very Theevishly they have dealt with you they have set themselves up over the Earth and have o Vsurped drawne to themselves all Power might and honour and ascribe all authority to themselves and have blinded you with flattering Hypocrisie and have lead you from God into Opinions and there you goe astray they have egged yee on to Contention and Warres so that you have murthered one another and wasted your Native Countreys they have bereaved you of body and soule also of your goods and witts and made you beleeve you did God good service in it when you became Enemies to those that are not of your Opinion and yet you are all thus blinde even on both sides 20. Behold these are the p That have Cure of soules Beneficed Ministers that have Livings Curats over your soules your Spiritualty the Clergy looke upon Popery whence hath that sprung from the Devill at Rome Hee hath caused Asia Africa Assyria Persia and Greece to depart from his deceit for the Antichristian Priest-Devill hath blinded the whole world and brought them into vaine Traditions and Opinions and turned them away from that unanimous Love he hath placed more holinesse in one Order and Opinion then in another and hath sold the highest Degree of q Such as the Orders or Ordinations of Deacons and the severall Orders of Priests or Presbyters and of Bishops Primats Arch-Bishops Cardinalls c. Orders for Money that Order which had much and rich Livings and Revenues must give much to the Chiefe Devill that he might be fatt and a Lord upon Earth the simple Lay People were perswaded these Orders were Holinesse and so worshipped before the Dragon in the Revelation and sought for Pardon Absolution and forgivenesse of sinnes from thence O how the Common people were tied to them whosoever spake against it was accounted a Heretick and the People burnt them with Fire thus did the simple People doe and were perswaded they did God good service in it 21. O thou simple r Devotion Holinesse thou art not Guilty in so doing neither shall it be imputed or accounted to you at the Last Day for you went on blindly in it and though on that day the Holy Martyrs shall be set before your eyes yet you have been Zealous for God in Blindnesse The
themselves up with them into one Love into one Will and so pray and sing and speake together of Gods Love and Wonders that so there may be one Spirit one Heart in one Will and so the weake may be helped by the Prayer and Faith of the strong 8. The Congregation should incline their Eare to the speech of the Elders who are strong and powerfull in the Spirit and should receive the Word of the Spirit with earnest desire The Elders should teach with meeknesse and deale with the Congregation as with their own Children they should instruct them in their teaching an reproving with modest admonition they should not bring bitter Hearts into the Congregation in sending forth reproaches against the weake chlidren that the feeble be not quite e Affraid and disheartened or daunted discouraged 9. But he that despiseth the Congregation of Christ and departeth from the Christian way they should privately warne and admonish such a one if he will not regard then they have the Curse or Excommunication of the Spirit to binde him in Hell in the Anger of God that Satan may f Disquiet his heart with Anguish vex his Heart till he turne and repent For the Congregation hath in Christ Great Power they have the Key to open and shut but as is mentioned before the Priest alone hath not the Power No he hath it not alone for he is but the servant of the Congregation the meanest of them all if he be g A Beleever faithfull hath as much authority in the Curse or Excommunication as the greatest for wee are all Members of the Body of Christ if the meanest of all shut any out of the Congregation in the Curse of Excommunication if the party be guilty then he is in or under the Curse or Excommunication but if the party have wrong done him then he is in the Curse or Excommunication who hath done him the wrong who hath belyed him therefore looke to it yee Elders consider what yee doe and doe not make the Congregation of Christ which Christ hath dearly purchased with his bloud to h Reproach or offend scandalize one another else you your selves are in or under the Curse of Excommunication and are without the Congregation of Christ i Trie and examine search and consider beforehand ere you judge what Spirits childe he is whom you judge try his spirit before hand for many are zealous out of Ignorance k Beare with him and help him up whom you should instruct and receive you know not what Gods Spirit giveth to every one for he hath many and sundry Gifts Judge all in the way of Love be not rigid be not furious sterne and obstinate instruct the simple in meeknesse that he may place his delight in the Congregation for such were Christs Apostles your Predecessours they taught in such a manner and did instruct the Congregation by Good Bxample Doctrine and Life Concerning the Lords Supper 10. When they met together and did make knowne the Wonders of the LORD and sat together with a fervent Spirit then after exhortation one of another they distributed the Lords Last Supper as he had commanded them they tooke Bread and brake it and eate of it and thereby and therewith have Commemorated the Lords Death in like manner also they tooke the Cup and dranke of it and Commemorated the shedding of his bloud saying one to another Take and eate the Lords Body which was given for us on the Crosse 11. So also they did with the Cup they tooke it in their hand and drank of it for the uppermost of the Congregation began and said to the other Take the Cup and drinke the Bloud of Christ our Lord which he hath shed for us on the Crosse for the Remission of sinnes and Commemorate his Death and the shedding of his bloud untill he come againe to Judgement and bring us into himselfe 12. This Deare Children was the true Apostolicall practise and the Last Supper of Christ was even so for when Christ had instructed and taught his Disciples he began after Supper when they had Eaten the l Or Easter-Lamb or Passeover Paschall Lamb the right Eating of the Paschall Lamb and gave them that Paschall Lamb to Eate of which the first instituted by Moses was but an Image and a m Or Tâ—pe shadow for he gave them his heavenly body to eate and his heavenly bloud to drinke which he had introduced into Maries womb in the Eternall beginninglesse Heavenly Virgin of God in the Pure Chast Immateriall Virginity without spot or blemish and had asssumed it from his Earthly Mother 13. You ought n Deeply or accurately highly to understand this he gave not his Disciples the Earthly substance which did but hang to Christs Body in which he suffered Death which was despised buffetted spit upon scourged and slaine for then he had given them the mortall flesh but he gave them his holy Body his holy flesh which hung also on the Crosse in the mortall substance and his holy bloud which was shed together with the mortall as an immortall flesh and bloud which the Disciples received into their Body which was put on to the soule as a new Body out of Christs Body whereby the Disciples were capable of receiving Christ and became Members of his Body 14. You must not understand it thus that Christs Disciples took a piece of the outward Body of Christ viz of his Earthly Body and put it into their mouths and did chew it with their outward earthly Teeth and so swallow it downe into their Bellies no which is apparent in that he sate with them at the Table and did not divide his outward Body 15. * But Note As the Deity had conceived in its will the Image which God created in his Virgin of his Wonders and Wisdome and brought the flesh and bloud together with the Eternall Tincture in which the soule liveth viz. the Eternall Fire which reacheth into the Deity after the substance of the Majesty and allayeth filleth and strengtheneth it selfe therewith out of Mary in the Virgin into the Holy Ternary into which the Word gave it selfe as a life in the Tincture of the Eternity and became the spirit life and vertue of that flesh which sprouteth out of the Tincture of that fire of the soule for the Spirit was in the Word and the Word was the Power of vertue and out of the vertue shone the Light of the Majesty and the Kingdome with the Power of this world hung to o The Spirit it also as its proper owne which was generated out of the Virgin of its Wonders and Wisdome out of the Eternall Centre of Nature wherein also Mary stood with the outward vertue and life with the outward flesh and bloud so also in such a manner as this hath Christ the true Sonne of God and our Brother given to his Disciples his body to eate and his bloud to drinke 16. And as
on the outside of the Mystery enter in or else yee are not the Ministers of Christ if you cannot apprehend this yet continue in the Faith on the Word But when yee say Christs Testaments are onely signes and not substance then yee are the Antichrist and deny the Deity and are not capable of the Office you cannot Baptize the Childe but the Congregation of God which hath the Faith Baptizeth it a z A Shepheard or Swinheard keeper of sheepe or a keeper of swine that simply beleeveth that Baptisme is a Great hidden Mysterie wherein the Holy Number Three Baptizeth and that himselfe is but the servant Minister or Instrument which performeth onely the outward worke he in his simplicity baptizeth much better then yee doe 39. Yee great Schoole-Rabbies and Masters that sit aloft let this be told you There is one a coming who will baptize you with the fire of Wrath because you deny his power and vertue yee have a hard bit to chew of Christs Testaments if yee will not goe forth from your Councills into the Temple of Jesus Christ yee must be quite cast away 40. In times of old yee were very many of you for yee propagated your selves and not the office of Christ but yee are now become very thin in Germany where yee were a thousand yee are now scarce a hundred of you if yee will not leave off your humane wit and your own Inventions God will so cast you away that where yee are now a hundred there shall not remaine ten of you nor a lesse number Awake from your sleepe lest you thus goe downe into perdition into the Abysse 41. Yee say wee laugh you to scorne it may be you thinke so for there is one that laugheth you to scorne whom wee know who sheweth it to us he will suddenly awake be not so secure and carelesse consider of it for none taketh any thing to himselfe unlesse it be given him of God neither will this be spoken in vaine 42. a Note O beloved and worthy Christendome observe it well doe not say if our Teachers leade us not aright let them looke to it O no it concerns your very selfe it will cost the losse of your body and soule Deare Christendome is departed from all the Apostolicall Ordinances vertue and power into humane Inventions and Institutions and in stead of Christs Kingdome there is a Pompous Stately Hypocriticall one set up by Baptisme and the Lords Supper 43. Men set up Ceremonies O if they had kept the true Faith and had shewen b Godly or Pious people the Divine way unto the New Regeneration if they had shewen them the cleere countenance of God then people had departed from their sinnes into a b Godly or Pious Divine Life 44. But thy wit and suttlety O thou whore hath blinded all if my Eyes had not been opened by God how should I have knowne thee I should indeed have still worshipped thee the world shall seeke thee and at length finde thee and then Europe shall be a Crowne and Asia the c Or husband Man and Africa the Countrey and a simple Shepheard shall leade us to Pasture if thou didst understand this thou wouldst enter into thy selfe but thou wilt be blinde till thou art recompenced as thou hast powred forth affliction so thou shalt drinke up misery and torment for thou hast made it so very great as it is and art a wilde Tree and shalt be broken off There is no remedy thy own wrath casteth thee to the ground for thou art weighed in a Ballance and art found too light saith the Spirit of the Great Wonders The Magia out of the Wonders 45. A thing which groweth out of a beginning hath beginning and end and groweth no higher then that thing hath in its Number out of which it groweth but that which is in the d Or Vnite Number One Number is uncorruptible for it is but one and no more there is nothing in it that can breake it for not any thing that is one is at enmity with it selfe but when there are two things in one there is plaine contrariety and strife for that which is one striveth not against it selfe but draweth into it selfe and out of it selfe and remaineth one and though it seeke more in it selfe yet it findeth no more and that can never be at odds with it selfe for it is one thing whither soevet it goeth it goeth in one will for where there are two wills there is division or seperation for one will often goeth inward and the other outward and then if that thing have a Body then that Kingdome or Government in that Body is at odds and so if one enter into the other with Enmity there that is a contrary will which goeth in against the other and then therein dwelleth the Third Number the third Number is a Mixed Essence out of the first two and is against them both and will be its own and yet hath also two wills in it selfe from the first two one whereof tendeth to the right hand and the other to the left 46. Thus the Thing riseth up from two into many and every one hath its own will and if it be in one onely Body then it is at odds with it selfe for it hath many wills and needeth a Judge to part them and keepe the wills in awe but if the wills be strong and will not be kept under in awe by the Judge but goe out aloft then of one e Or Kingdom Government there becometh two for that which is flien out judgeth or ruleth it selfe according to its own will and hateth the first because that is not in its will and so there is a strife one desiring to f Or quash keepe downe the other and so to elevate it selfe alone in one substance and if it cannot f Or quash keepe downe the other though it make never so much opposition then each of them increase in it selfe to its highest g Degree or Pitch of its strength or limitt Number and is alwaies in strife against the other and if it come to passe that it be growne to its highest Number that it can goe no farther then it entereth into it selfe and vieweth it selfe to see why it can grow no further and so it seeth the End of the Number and setteth its will in the End of the Number and desireth to breake the band or limit asunder and in that will which it puts into the End of the Number wherewith it will breake it the Prophet is borne and he is its own Prophet and h Foretelleth Divineth c. Prophesieth of the Errours in the Will that they cannot goe further and of the breaking of them for he is borne in the highest Number of the Crowne at the End of the Limit and speaketh of the i Or Disturbrance Turba in its Kingdome how it shall have an End and what the cause is that it cannot
this life shall End wee are not created for the pleasure and lust of this life but for Paradisicall Joy and to leade a simple childe-like life wee should not know of any pomp state or haughtinesse but live together as children in a loving sport of Joy wee are gone out from our true pure Paradisicall Mother wherein wee should live in her as deare and loving children 2. Wee are shut up in the Mother the Temporary Nature which generateth the Evill Beast and have received beastiall Properties wee doe no otherwise then as Evill Beasts wee have given up our selves to a strange Mother which educateth us and leadeth us captive in her bands and wee must at length leave the outward Man to the Earthly Mother wee cannot get away from her for shee hath captivated us in flesh and bloud shee breedeth us and bringeth us up in her selfe and keepeth us for her children But yet wee have a very precious Jewell hidden therein with which wee are Gods children with that let us endeavour after the highest Good that wee may attaine it 3. Deare Children our strife about the Highest Good consists not in the sword in killing and slaying that wee should make Warres and fight for the Cause of God and his Kingdome and so persecute and murther one another neither doth it consist in much knowing but meerly in a simple childe-like obedience that wee should goe out from the will of our flesh which is Beastiall wherein the Devill dwelleth and enter into the will of God it lyeth in no mans opinion or knowledge a Note for the Spirit of God giveth knowledge to every one out of the Wonders out of which he is borne 4. You see how wee are put under subjection to the spirit of this world for when a childe is sowne b Or into in its mothers c Or Body womb that Spirit is there ready and formeth it according to the wheele of the outward Nature that giveth condition will and disposition to it that sheweth it the wonders of its secret Mysterie and openeth to it the way of the will d Of the spirit of the outward world thereof that leadeth it in the entrance into its Mother and out of its Mother through this world that giveth its body to the Earth and its soule to Hell 5. Therefore since wee know this wee ought to lift up the Spirit of our soule and make warre onely against that evill Earthly Spirit and oppose it with our soule and body and not against our brethren and sisters wee cannot overcome the Devill with disputing and knowing much neither can wee maintaine Gods Word with warres and the sword but with the simple obedient e A Godly or Divine Life life of God that wee be contented with that little which wee have and depart from the Evill lust after Pride into an humble childe-like life wherein every one should with all diligence performe his worke for the benefit and profit of his brethren and sisters endeavouring thereby to serve God his Creator and to pleasure his brother not seeking his own honour but with a desire to doe so well that his brother and sister may sincerely love him and wish all happinesse and welfare to him 6 If you will serve God give offence to none that your good and benefit be not hindered Let not Satan have power over your heart to sift or prevaile with you Put away all evill thoughts instigations and influxes of the minde for Satan insinuateth himselfe in the influxes from the spirit of this world and possesseth your minde be continually watchfull and strive against him cast those false and evill influxes upon his head and send him away with them and consider that you walke upon a very narrow path between Heaven and Hell in very great danger be at no time secure or carelesse for you know not when the spirit of this world will take away from you it s own for your limit was set in your Mothers f Or Body womb which you cannot passe neither doe you know the day and houre wherein the Spirit of this world will leave you and then your poore soule will stand quite naked hungry and * Or naked empty and then if it have not Christs Body on it it will be captivated by the Devill 7. Deare Children it is a very streit narrow way that leadeth into Gods Kingdome he that will walke therein in this life must submit and prepare himselfe for affliction for every thing is against him the Devill is altogether against him his own flesh and bloud set themselves earnestly against him for the Spirit of this world in flesh and bloud seeketh onely the matters and Dominion of this world the Devill continually sets on his children and servants against him he that walks toward Heaven must be trampled upon and despised he is not in this world acknowledged to be a childe of God 8. Deare Children looke well to your selves in this world at present Men leade you on in hypocriticall wayes they Boast much of Faith and leade people on in an Historicall Faith which is but meere g Or knowledge Notion they teach you the g Or knowledge Notion and he that doth not stick to that is accounted an Heretick O how dead is the present Faith it stayeth at the knowledge or the Notion they suppose that when people know how to speake much of God of Christs merits sufferings and death for Mankinde and comfort themselves therewith that it is the way to eternall life 9. O no all that availeth nothing that thou knowest and ticklest thy selfe with it True Faith in Christ is quite another thing it lyeth not barely in the History and in the Letter the bare Letter is not the Word it is but a leader and directour to the Word the Word is Living and hath the Spirit h Note the right Faith is the right will which entereth into the Living Word 10. If you comfort your selfe never so long with the sufferings of Christ and yet your will and purpose remaines in deceit and wickednesse then the spirit which proceedeth out of your will is a theefe and a murtherer you teach one thing and doe another God desireth no flattering Hypocrisie but an Earnest sincere purpose and will which entereth into him by obedience and this is right i Or Faith Beleeving in the Holy Ghost and therein is the Word and Death of Christ fruitfull indeed 11. Christ saith You must turne and be as little children who are not yet conscious of any falshood deceit or wickednesse and in Christ through Christs death be borne of his flesh and bloud if you will see the Kingdome of Heaven for he that eateth not the flesh of the Sonne of Man and drinketh not his bloud hath no part in him 12 Deare brethren it consisteth not in the k Oast which the Priest delivereth for Holy Bread Oast onely which you deliver to the people and in
which floweth forth and worketh powerfully in the soule so that often and hourely there breaketh forth out of the Word of the soule the Evill of the Abysse in which the Devill mingleth himselfe and possesseth our hearts outwardly and then also most inwardly viz. in the first foure Formes of Nature and turneth us away from the Will of God into all abominations and wickednesses which are in him And as he now observeth how Man is qualified viz. what spirit is predominant according to the Dominion of his Body whether it be pride covetousnesse envy wrath unchastity wantonnesse voluptuousnesse and such like accordingly he * Or Tempteth assaulteth him continually and effecteth such great wickednesse with the soule as no Tongue can Expresse for in the outward Dominion there are also seaven Formes viz. the seaven Planets which Rule the outward Man and reach into the bottome of the soule if without ceasing it doe not resist and reject the Evill malignant r Influxes or instigations influences in the same the Devill hath a powerfull accesse to the soule but yet he hath not that Dominion nor any compleate power therein unlesse the Turba Magna in the Anger of God be kindled as in Judgements Pestilence Thunder and the like Plagues and Punishments and there he is the Executioner but he hath the inward Dominion of the foure Formes to the fire-Life these he can possesse as often as the soule plungeth it selfe thereinto if he get it there O how fast he holdeth it and will quite downe with it for that is his Kingdome viz. the Abysse of the foure Formes 31. And Observe it according to its precious depth The Foure Formes conteine in them the Originall of Nature where first in the desiring willing the Darknesse with the attracting entreth into a desire and so the desiring becometh strong Å¿ Sharp astringent harsh hard and cold and the desiring maketh an attraction and stirring in the strong harshnesse which are two Formes and the third Forme is the great Anguish in that the Desiring would be free which stirreth the anxious wheele of Nature and in the End stirreth up the flash of fire which is the fourth Forme as is at large mentioned before 32. And so that harsh attraction maketh in the desiring of the will in the outward Nature of this world a great Covetousnesse so that the Minde would attract all to it selfe and possesse it alone and though it cannot devoure it yet will possesse it and would not willingly afford any thing to any other and this is one Roote of the Abysse of Hell wherein the Devill vehemently assaulteth the soule that it might nor goe out and come to the Light of God 33. The second Roote is the bitternesse of Nature which in the harshnesse is an enimicitious sting and will not endure to be subdued the more it is resisted the greater is its sting This is the second forme which maketh in the outward Nature an enimicitious stinging envious bitter Minde whereinto also the Devill windeth himselfe and kindleth the Word of the soule with a despitefull stinging envious t Matter or substance subject so that the will continually burneth in envy and never speaketh any Good but meere vanity and wantonnesse which is serviceable to the Devill whence proceed lyars slanderers backbiters false hearts God have mercy upon us in our great misery into which wee are plunged 34. The third Roote is the Anxious Wheele of the Minde whence the u Or Thoughts Senses arise and are Generated which containeth in it especially the miserable house of x Or Mourning and Lamentation sadnesse and yet is the house of the springing up of Life this is chiefly the dwelling place of the Devill within which he seateth himselfe it is his seate and he continually raiseth up that house of sadnesse so that the soule groweth timorous and doubteth of the Grace of God and of the Light of Eternall Life he continually casteth in the two first formes viz. covetousnesse and envy and with that poyson windeth the wheele of the Minde about and maketh a hurlyburly in the Essences of the thoughts he continually mixeth Covetousnesse and Envy together that he may retaine his seate and so when the poore soule would goe out aloft and be gone then he barreth it up into the Chamber of Anguish and straitneth it than it might and should despaire for the Chamber of Anguish is alwayes in Darknesse and there he casteth it downe that it may not get aloft on the wheele least it should y Or cause â—he fire to appeare discover the fire and so he would be knowne 35. The fourth Roote is the fire-flash and when the Devill cannot detaine the soule still in the house of sadnesse but that it reach after the flash of the Light of the Liberty of God then he slips into the flash and bringeth the thoughts in the word of the soule out aloft above the Crosse in high-mindednesse as Men that through Learning strive after the Light of God and having attained it little thinke how the Devill slippeth into it and bringeth them into high-mindednesse to be proud of themselves esteeming themselves as Clergy-Men to be better then the Laity so that the soule thus flieth out aloft and elevateth it selfe above the Meeknesse as the Devill himselfe did 36. For as wee have mentioned before Nature getteth in the kindling of the Fire two Kingdomes or two Principles as may be seene in a Candle out of which in the kindling ariseth the Consuming fire and the pleasant refreshing Light viz. one in the fiercenesse of the fire which flieth out aloft above the Centre with the sowre wrathfull severe formes and the other in the Light of the Meeknesse which remaineth standing immovably and hath also all the power of the Centre in which power the Spirit of the Deity and of the Majesty is knowne wherein standeth the Rain Bow with the Crosse of the Number-Three for the Majesty is heere the Brightnesse of the Deity and heere the Eternall Liberty z Extra Naturam without or beyond Nature which hath but one onely will getteth the strength power majesty and glory for the Eternity is thus a Or manifested Revealed which otherwise would be as it were a still nothing in the Creatures esteeme and account 37. Above this still soft humility the Devill leadeth the soule of Man in its will out aloft in the fire-flash for heerein according to the spirit of this world consisteth the Dominion of the Sunne which giveth might and strength to the Outward Man and also the light and power of the outward senses so that Reason cometh to see and the outward spirit getteth great outward skill and wisdome according to the Dominion of this world 38. Also heerein all suttleties of the Essences and senses disclose themselves which the Devill very well observeth if any in the b Predominancy upper Dominion according to the spirit of this world be a childe of
the Sunne then he in the Centre of Nature without ceasing slippeth into the fire-flash of the soule where the fire and heate existeth and alwaies bringeth in with him the other three poysonous formes in the Originall he bringeth the soule out aloft over the Crosse above the Meeknesse of the Majesty in the wrathfull fire-flash so that it groweth proud lascivious and fierce he maketh it to contemne meeknesse and humility and so it flieth forth in its own wit in the fiercenesse of the flash above God and the Kingdome of Heaven and scorneth all that belongeth to God and to Eternall Life 39. And all this deare Brethren in Babell proceedeth from hence that you are voyd of the Divine wit and understanding so that you flie above the wheele of Nature in your owne witt you should stay in the Crosse in humility and your soule should be inverted and inclined in to the meeke Majesty of God but now you flie upon the wheele of the fire in your pride aloft over the Deity and this the Devill doth to you in suttle craftinesse that he may thus leade you that thereby the Kingdome of God might not be knowne you seeke the Kingdome of God in Art but Art hath the six formes of the wheele of Nature the Deity hath another Centre in the Crosse for the Divine Spirit seperateth it selfe from the fire and yet is not quite asunder from it but it maketh another Principle which consisteth in meeknesse in meere Love and Joy the formes of Nature are therein a meere Power of Love for it is an c Or fullfilling accomplishment of the Eternall Will out of which Nature existeth and the wrathfull kingdome is an accomplishment of the Eternall hunger and thirst which cannot be otherwise in Eternity for the d Beeing of Beeings Substance of Substances Essence of all Essences is thus 40. For it is sufficiently knowne to us seeing God is meerly Good that he created nothing Evill for that which was not from Eternity was not in the Creation 41. God created no Hell nor no Devills but Angells onely Lucifer hath turned himselfe away from the Meeknesse and is flien out above the Crosse of the Number Three and hath himselfe awakened the fire of Anger in the flash which had from Eternity remained hidden in secret which is now his Hell and Habitation he can now be no otherwise then Covetous Envious Anxious and Wrathfull there is no other e Quality or living faculty property or source in him for his own Mother out of which he was brought forth and created holdeth him now so that he is a Devill with all his Legions 42. Therefore deare Children since wee know that wee are thus environed with Hell and the Devills in the Anger of God it is very necessary for us to flie into Humility and therefore Christ teacheth us so very earnestly to study Meeknesse Love and Mercy that wee should Love one another and should not so eagerly endeavour after the Spirit of this world for the Devill slippeth into it and seduceth us wee should watchfully take heed of Pride for the Devill flieth into it and of Anger for that is the Devills sword wherewith he committeth all Murthers 43. O how lamentable a thing it is that the poore soule is thus blinded that it knoweth not the heavy shackles and bands wherein it lieth captive The fire of Hell riseth up to its very lips the whole world is full of snares which the Devill hath layd to catch the poore soule if the Eyes of the outward Man should be opened he would be terribly affrighted All whatsoever Man doth but touch or looke upon there is a Net and snare of the Devill in it And if the Verbum Domini the Word of the Lord which is f Incarnate become Man were not in the Middle so that the hidden Eternall substantiality of the Word is a Body there would none be saved the Devill would catch and devoure all soules 44. Therefore deare Children Christ hath well told us That the Kingdome of God in us is small as a Graine of Mustard seede but he that endeavoureth seriously and striveth after it to him it groweth great as a Tree and the Devill must needs let it alone and though he often breake off a Twigge yet the stock standeth still 45. Christ warned the Rich yong Man To beware of Covetousnesse and told him that a Camell would easier goe through the Eye of a Needle then a rich Man enter into the Kingdome of Heaven and the Cause of all this is that the soule entereth into Lust and into the Dominion of this world for if the soule wholly give up it selfe into the lust pleasure and Dominion of this world then the Devill doth not * Or Tempt Sift it so strongly but carrieth it in his g Or Bride-Chariot Triumphant Chariot from one abomination and wickednesse to another his Chariot is Venus viz. the Love of the flesh wherein the soule continually endeavoureth after Temporary Power Authority and Honour after Riches Beauty and the desires of the flesh after Beastiall inordinate Copulation though indeed the soule doth not so eagarly desire it unlesse it be totally infected but it is onely from hence that the soule in Adam hath lusted after it and is captivated therewith and the Devill continually maketh it stirring he continually tickleth the soule therewith that it might confidently and freely eate of the forbidden fruit 46. Wee finde that the Humane Life is Threefold with Three Spirits together in one as if it were but one Spirit and it is indeed but one Life but it hath Three Dominions each of which hath its own Mother which affordeth or generateth it the Centre of Nature with its formes or properties is the Eternall Life for it is the fire-life and the spirit which is generated and goeth forth out of the Centre of Nature which dwelleth in the Tincture is the Eternall h Soule-Life life of the soule and the Aire spirit with the qualities or properties of the Dominion of the Starres is the beginning ending and Transitory Life which is the Beastiall Life the Animall Life which wee have common with Beasts 47. Now the soule is generated only out of the first two and the Third is breathed into it not that it should enter into it and give up it selfe thereto as Adam hath done but that the soule should mightily rule over it and therein open the Great Wonders of God which from Eternity were beheld in the Wisdome of God for the Third Dominion is generated and Created out of the first and the second Dominion should continue in its own place in the Noble Tincture in Paradise and should open the great Wonders in the Third and therefore Man was made Lord over all things he had the Tincture or life of the Earth in his owne hand or power and Gold and Silver were as easie for him to finde as any other visible thing The Tincture of the
for so short and empty vanity voluptuousnesse and false lust it hath fooled away such great Eternall Glory 14. All manner of reproachings all slanders all scoffings all Covetousnesse Pride and Deceit shall rise up in the soule and one source or property shall continually kindle and gnaw the other which hath given cause to the stirring up of the other and the soule will think if these abominations were not in thee thou mightest attaine Grace and when it shall behold and consider it selfe it will finde how one abomination hath generated another and will see that it selfe is a meere stincking abomination in the presence of God and there it will cast it selfe down in the source of anguish into the Centre of Nature and curse God that he hath made it a Soule and the deeper it desireth to plunge it selfe the deeper it falleth and yet must continue in the place of its abominations it cannot goe from thence for the hellish Matrix holdeth it and it must thus feed it selfe with anguish cursing abominations and bitternesse and even with that which its heart hath done heere in this life wherein at length it despaireth and that is its Eternall food 15. All Earthly food and lust passeth away at the End of Dayes and it returneth againe into the Ether but the will remaineth standing Eternally and the desire in the will 16. Therefore yee Parents and children yee Superiours and Inferiours Observe Wee have filled the Mother of Nature full with abominations the fierce anger of God is at hand the Last Judgement is at the Doore God will purge the Earth with fire and give every one his wages the Harvest cometh this Garment will remaine no longer every m Or property thing will be gathered into its Barne He that will not take counsell let him take his course he will finde by wofull Experience what the Seaventh Seale n Or at its End at the Centre bringeth with it 17. When Reason looketh all about and considereth it saith I see not yet that it is otherwise then it was in former Times moreover the world was alwayes good and bad as Histories relate Also a man must take such courses else he will be accounted a foole and an Owle in the world and must starve and perish for hunger 18. If I doe not give my children leave to learne the manners and fashions of the world then they would be despised and scorned of every body and if I my selfe did not carry it out with state loftinesse and stoutnesse I should not be regarded and if I must have credit I must use some cunning to get it for with truth love and righteousnesse I shall not attaine it I must therefore doe as other People doe and then I may be able to live amongst them must I needs be made the foole of all the world though indeed I commit Sinne yet God is Gracious and Mercifull and hath not Christ slaine sinne and Death on the Crosse and taken away the Power of the Devill I shall one day Repent well enough be saved 19. This is the Rule of the world which the Superiour and Inferiour goe by also o Pastour the Shepheard and the Sheepe Christs sufferings must be a cover for their wickednesse Every one will be a Christian under the Cover of Christ when the poore soule sitteth a whoring with the Devill if one doe but say with the mouth he is a Christian and yet covereth his wickednesse with the purple Mantle of Christ all is well thus wee are brave Lip-Christians under the Mantle of Christ but in the heart we have the Antichristian Whore sitting as a Guest 20. O yee false Shepheards of Christ who goe into the sheepfold at your theevish back doore why doe you cover your wickednesse with Christs sufferings and death doe you thinke Christ was wicked Seeke the Centre of Nature and shew people the Abysse that is in their Heart shew them the snares of the Devill wherewith wee lye bound that they may not esteeme cursed worldly things but that they may learne to strive against flesh and bloud against the Devill and against the hypocriticall life and conversation that they may goe forth from the Devills high-mindednesse into righteousnesse into Love and Humility 21. The suffering of Christ is profitable to none unlesse they turne from their false evill purposes and repent and enter into the Covenant of God and to these it is very Effectuall The Hypocrites use this for a shew that they may be called Christians but thereby they take the Name of God in vaine and must give a strict account thereof 22. O yee Antichristian Shepheards of the p Made in the New way of Ordination New Order who use the suffering of Christ with false hypocrisie to please Men for their favour and for your Idoll the Bellies sake to cover over the hypocrite and false q Or Impostor deceiver who is but a shew-Christian how will yee be able to answer it when Christ will require his sheepe at your hands and you have wittingly and willingly under his purple Mantle covered Wolves in whom the Devill dwelleth why doe you not crack the Nut-shell wherein the Kernell and Heart lyeth and tell the Superiour as well as the Inferiour of his abominations Are yee Christs Shepheards why doe you not then as Christ did who set the Truth before the Eyes of every one he reproved and healed not for Mans favour and respect but according to the will of his Father and so ought Christs Shepheards to doe also 23. O deare Reason thou walkest wisely in the Paths of this world in what concerneth the outward Body but where lyeth the poore soule the soule is not at home in this body that is not its Eternall r Inheritance or Patrimony Native Countrey what will it avayle thee to enjoy Pleasure for a little while with Eternall shame and Torment Or why dost thou suffer thy children to have their wills to follow fashions and bravery for a little while in this world and takest delight therein when they scorne the miserable and needy and shalt loose them hereafter Eternally thou thinkest thou lovest them and doest well for them when the world commends their cunning and bravery falshood and wickednesse that commendation delighteth thee but the Devill accepteth and receiveth it as belonging to him and thou art the Murtherer of thy children thou art their greatest Enemy for children looke upon their Parents and when their untoward tricks please their Parents then they follow them the more and grow the more Å¿ Bold sturdy and stout in them audacious in them At the Last Judgement day they will cry out of their Parents that they have not rebuked their wantonnesse and ungodly life and brought them up in modesty and in the feare of God 24. If you love your life and your Children then loose them as to the wickednesse of this world that they may not be nor converse therein and then
you shall finde them together with your life in Heaven againe as Christ teacheth us saying He that loveth his t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Animam suam his soule life shall loose it but he that looseth his life goods and honour for my sake shall finde it in the Kingdome of Heaven Also when the world despiseth persecuteth and hateth you for my sake then rejoyce for your recompence is great in the Kingdome of Heaven Also What will it profit a Man to have all temporall honour and pleasure and loose his owne soule whereas this life continueth but for a Moment in comparison of the Eternity 25. Deare children in Christ let every one have a care in what soyle he groweth you must not expect any better time of life to repent in but to day while the voyce of God soundeth let every one enter into himselfe and search himselfe let none regard the broad way of this world for it leadeth into the Abysse to all Devills but the way to the Kingdome of Heaven is very narrow and strait he that will set into it must not deferre nor linger out the time till the Devill barreth up the Doore he must not regard the course of the world he must goe directly into himselfe and * Or search seek himselfe the time will come that he will think that he is alone in this way but God hath alwayes his seaven Thousand with Eliah whom he knoweth not of 26. For a sincere Christian doth not wholly know himselfe he seeth nothing but his u And untowardnesse vices in which the Devill striveth against him they are continually before him but in this world he knoweth not his x Or Holinesse Sanctity for Christ hideth such people under his Crosse so that the Devill doth not see them Therefore be watchfull and sober and resist the suttle Devill that yee may live Eternally The Sixteenth Chapter Of Praying and Fasting and Due preparation to the Kingdome of God What Praying is and bringeth to Effect What the Power of it is and what the finall use and benefit of it is 1. TO the Instruction and Comfort of the sincere simple Christianity and for a constant awakening of our selves that wee might be found worthy to heare the voyce of the Noble Bridegroome who calleth his Bride and will bring her home A very lovely Gate 2. A hungry Spirit that is weary and faint is desirous of the Still Meeknesse and Rest that it may goe forth from the a Swindge or power source of the Driver and may satiate it selfe with meeknesse and stillnesse and so with that which is the desire of its Life whereby it may susteine its body 3. Thus my dearly beloved Minde thou art generated out of the Eternall Still meeknesse and wert before the time of this world in the Wisdome of God in the Eternall Virgin the Meeknesse of the Love of God was thy source or property and thou wert a fruitfull b Or shower Raine in thy Still Eternall Mother the Eternall Nature where thou wert not yet created a Spirit Consider thy felfe how great unquietness thou art now in thou art immeasurably hungry thou alwayes thirstest after the food and source or property of thy Mother O that the Time of Refreshment were come this doth the poore soule wish and pant after one day cryeth to another the Morning cryeth to the Evening and the Night longeth after the Day and there is no place nor rest from the c Persecutor or Tormentor Driver for the poore soule the Driver taketh hold of its very Throat and though it hide it selfe yet it findeth no place nor rest free fâ—om the source or property of its Driver he driveth it further and further till it findeth the boosom of its Mother where it layeth downe its selfe and is as one that is escaped * With his life among the slaine in a great Battle who dareth not lift up his head for feare of the Enemy 4. My deare Children in Christ and all yee that have given up your selves in Christ to the Kingdome of Heaven yee Elect in Christ thus it is with our soules our soules stick in such great unquietnesse and as it is with a Sculdier in a fight who is continually in expectation of Death where the Enemies presse upon him on every side and strike at him and continually desire his Death or as it is with one that is fallen into a Deepe Sea and swimmeth there and seeth no shore and continually expecteth Death where the water goeth into his Mouth who sigheth and desireth help from above Or like one that is falling into a Deepe Pitt where no help is discerned who also expecteth help from above 5. So it is also with the poore soule it is fallen into a dark Dungeon and swimmeth in a dangerous and deepe water where it is encompassed with Enemies on every side who all strike at it Every one would murther it and it seeth no help about it if it search through its body through its flesh and bloud also through marrow and bones it findeth they all are its Enemies which leade it unto the Abysse 6. The spirit of this world in flesh and bloud draweth it and boweth it downe to the ground in the Deepe of the waters and continually desireth to drowne it for it would onely maintaine and Pamper the Beastiall Life 7. So also the Devill draweth it mightily downe into the Abysse and would faine throw it into the Eternall aking source or Torment of Hell and if it resist he striketh at it with the Anguish of Hell that it should despaire and throw it selfe into the Abysse and there it hath no helper with it nor about it nor can it discover any to appeare till it raise it selfe upwards into the Love and Mercy of God where then it must leave and forsake all whatsoever is in its house and must winde quite through from it as a spirit without substance that is it must goe forth with its will from all its Thoughts and out from all its Minde into the Mercy of God into the first Originall d The Eternall Nature Mother where it was onely a seede before the Creation of the world 8. And when it cometh thither it findeth that the same Word which Created it is become Man into which it casteth it selfe and eateth of that humanity as of a pure and new body in which there is no source or property of Emnity but onely a meeke pure desirous Love and there its will is e Or received accepted of God and the Holy Ghost entereth into its will and bringeth to the poore captive soule Heavenly Refreshment and Comfort so that it feedeth on the flesh of the Eternall Word of its Originall Mother and drinketh of the Water of Eternall Life wherein before the world it was onely a seede 9. There it findeth the place of its Rest and cooleth its flames therewith and resteth in the boosom of
its Mother for it entreth into the Land of the Living and the Holy Ghost leadeth it out of Prison and it eateth at Gods Table and sitteth among the children of f Gods Love Love O how humble it is that the Holy Ghost hath delivered it from the Strife of Battell and then God hath a true obedient and humble childe of it And thus it is with the soules which forth out of this Sea of Misery into God or which with the Deliverance from the Earthly Life enter into God and so are released from the Driver the Devill 10. Since therefore it is certainly thus and that wee have found out the way wee will speake what wee know and testifie the Truth For Christ saith My Father g Desireth to give the Holy Ghost will give the Holy Ghost to them that aske him for it No sonne asketh the Father for an Egge and he offereth him a Scorpion in stead of it or for Bread and he giveth him a Stone or for Fish and he giveth him a Serpent Aske and yee shall receive knock and it shall be opened unto you saith Christ 11. When the Heart and Minde and all the senses or thoughts resolve into a will and purpose that the soule will enter into the Mercy of God and repent of its misdeeds and is resolved to seeke after Love and Mercy then it is said Before they call I have heard them as may be seene by Daniel when the Angell said to him When thou chastizedst thy selfe and didst entend to pray for thy owne sinnes and the sinnes of the People I brought thy Prayer before God and this command went forth Reade the History of Tobiah what Praying and fasting and due preparation for the Kingdome of God is able to effect briefly the whole Scripture is full of such examples 12. Consider the Prayer of Christ how his humane soule in God the Father called and awakened the Verbum Domini in him when he would doe Great Wonders or Miracles especially about Lazarus whom he h Awakened from Death raised from the Dead Then he sighed to his Father and awakened the Centre of Nature and the Word in the Centre of Nature on the Crosse of the Number Three there the Holy Ghost and the Word which the Holy Ghost then awakened went forth in his soule and then the soule of Ghost thanked his Father who had heard him and said in the power of the Word to Dead Lazarus Lazarus come forth and there they saw the power of the Word in the soule that the Dead must arise which Power the soule of Christ had opened and awakened with his knocking 13. You must know that Lazarus was awakened from within and wee shall all at the Last Day heare the voyce of God f Ab intus from within in the Centre of the soule for the Word with the Number Three dwelleth within it in the Centre on the Crosses and that soundeth forth outwards and raiseth up the Body of the Essences For the soules of Men are all as it were one soule for they are all propagated out of one onely soule and therefore they will all heare the voyce of the Humane soule m Christ and arise with their Bodies 14. So then when wee pray to God God heareth our soule in the Centre in our selves that is the soule presseth forth with its repenting will out of the Centre of Anguish out of the Abysse of Hell and also out of the Spirit of this world into the second Principle into God which is also in the soule for all the Three Principles are in the soule viz. the two Eternall and the Corruptible which maketh the Death of this world 15. Understand us accuratly according to its high worth thus God the Father moveth not himselfe when thou Prayest the Holy Ghost onely moveth himselfe though that indeed availeth not us neither But the Word which hath created our soule is become Man and that hath the Holy Ghost in it and he goeth forth from the Father in the Word and meeteth the calling Minde Will and k Or Manifesteth or revealeth openeth himself from within outwards into the soule For the outward Beastiall Body is not worthy of the Holy Ghost that he should open himselfe in it though sometimes it happened so to the Saints that hee went forth of the soule into the Outward Principle and then the body Triumpheth and for very Joy knoweth not what is happened to it but in the New body of the soule in Christ when the soule attaineth the body of Christ in that the Holy Ghost dwelleth 16. And so when the Devill cometh and will set upon the soule from beneath in the First Principle in the Centre of the first foure Formes to the source of the Fire then the will of the soule presseth into the flesh of Christ into the second Principle inwards into it selfe and there it is refreshed and released and the Devill must goe downe for that life doth not relish with him yet he is so furious that he setteth upon the soule so often as he perceiveth it to be secure and carelesse or never so little burtheneth it selfe with falshood and wickednesse he alwayes seeketh an opportunity wherein he might finde his Neast open for him 17. Therefore deare Children When yee Pray think not that God dwelleth a farre off from you and so neither heareth you nor seeth you that is a false Conceit and Opinion Indeed those who will not enter into God those that stick fast in their Malice and Iniquity and retaine wickednesse in their soule those indeed are not heard Hee that cryeth to God that he would outwardly accept his words from him and yet retaineth the Evill one in his soule he mocketh God God dwelleth not outwardly for the outward is the Beastiall Starry Spirit he dwelleth inwardly in himselfe the outward Substance is onely a figure and similitude of God Indeed it is of God and generated out of the Inward Centre and Expressed or spoken forth through the Verbum Fiat but it is not the substance of the Number Three which is a Substance and Spirit in the Trinity above Nature and yet dwelleth in Nature in it selfe incomprehensible to Nature as the Winde and the Light is not comprehended by the Fire and yet are the spirit brightnesse and life of the Fire 18. Therefore when you will pray put away the abominations out of your soule and enter into your selfe that is you must loath the Abominations and frame a will and purpose in your soule that you will not let such abominations into you any more also you must not suffer your will to stick in any l Lusts and unchastity abomination and despaire for when you despaire you sinck your selfe downe into the Abysse 19. But consider that it is the deare will and pleasure of God that you presse earnestly and strongly through and leave the Abominations to the Devill upon his neck and come very humbly Praying as a sinfull
childe to God he is the Father of the Lost sonne you have vainly riotted and spent your beauty and righteousnesse with the Devill and with the Antichristian Whore you are amongst the swine at Babell and having lost your Goods you eate graines and husks with the swine you are naked and torne and are not worthy to be called his sonne Consider and Imagine this in your selfe for it is true and so come with true conversion out of the filth and mire of the swine to our Antient Loving Father and pray for his Grace and Favour that he would but make thee as one of his hired servants in his Court acknowledge to him thy evill deeds and that thou art not worthy to be called his sonne Behold deare soule Observe it it is the very pretious Truth 20. When you thus enter into your selfe and search out your abominations and the husks of the Devill and of the world which you have so long devoured and Consider of God and his Mercy then turne not againe into the Hogsty and say not I am ashamed to come before my good old Father I dare not come into his sight for great shame and abomination for I was a glorious sonne and now am a naked Swineheard but consider that your Father taketh more care about you who are his lost Prodigall sonne then you doe about his favour and love which you have willfully trifled away 21. Frame but a loving humble submissive obedient will and purpose and come come away from the Swine leave the husks to the world let the Swine devoure them and feed themselves fatt but enter you into your selfe and knock at your evill Heart break in through the Doores and Gates and though all swine cry and Devills should howle for their m Or Herdsman Keeper yet come you to your Father with any humble demeanour and words you need not trouble your selfe about the adorning of them with accurate Eloquence for though you have no more words then the Poore Publican it is no matter it lyeth not in them but in an Earnest constant purpose without ceasing and though Hell should breake in pieces and body and soule part asunder yet stand still and goe not forth againe out of the Doores of the Father 22. For as soone as you will open the Doore in your soule and will goe out of the Mire towards the Antient Father that he doth but perceive that it is you his sonne and that you are returned to him then he saith This is my sonne which was Lost for whom my heart was troubled and is entred into the Humanity into this world and hath sought him and now I have found him 23. And there he sendeth the Holy Ghost to meete him and falleth kindly about his Neck and receiveth him with Joy and for a token of his love he putteth the Seale and the Ring of the Holy Trinity in the suffering and death of Christ on to the Hand of the soule and there he bringeth the blessed Virgin of his Wisdome the New Angelicall Garment viz. the flesh of Christ and putteth it on to the soule and all the servants of God viz. the Holy Angells in the House of the Father must rejoyce and be merry with the lost sonne and there the Antient Father slayeth the fatted Calfe and feedeth his sonne at his Table of the Heavenly Substantiality with the power and with the flesh of his Obedient Sonne Christ and giveth him to drink of the Water of Eternall Life in the bloud of Christ in the first Mother out of which the soule hath been created and there is Joy in Heaven among the Ninty-Nine Angells or holy soules which are with God that a deare brother is come into their Society 24. And although the own Invented works of Holinesse viz. the Elder sonne who hath alwayes been busie at home in the Antichristian house murmur and grumble at it and boasteth of his Obedience labour and toyle which he had taken in Hypocrisie the Father regardeth not that the New sonne pleaseth him better then he that had continued in the House he thought that he alone was heire that the Kingdome of Heaven belonged to him he had merited it and hath not gone out of the house to him belongeth the Keys of the Treasure the other is but a Swineheard All this doth not divert the Father but he is merry with his servants the Angells and holy soules and letteth him that was Angry who would not rejoyce with his brother goe downe into the wrathfull Pit of the Devill and he is merry with his children But seeing the Hypocrite is Angry and despiseth the Supper of the Father therefore he doth not tast of the Heavenly Joy 25. Hearken you Roman Pope and you Roman n Or Caesar Emperour why are you angry with us poore lost sonnes in Germany who goe in to our first true Father Would he not faine have us are you not our brother wherefore then doe you grumble Are you Pope in the House then have a care that you be the Fathers obedient sonne and rejoyce with the lost sonne when he goeth out from Antichrist to the Father If you will not doe so you must Eternally be angry and shall have no Joy with us once Lost but now againe living children to Eternity 26. O you Antichristian Wolfe why are you Angry when the Father receiveth a Swineheard for a deare childe and Giveth him the Seale-Ring the Mysterium Magnum doe you think you doe right in it though indeed you are borne of an Academie or from an Vniversity and the Swineheards are borne in the field among the swine as you account them yet in them the greatest Wonders are awakened or manifested above your Hypocriticall Reason looke to it Rule well in the house of your Academie wee heard a Watch-man say o That the Contentions Janglings and Disputations may cease leave off The City Babell is fallen see that you be not taken in Babell for it burneth in the Fire the Turba Magna will spew it out there is no other Remedy or Counsell but for all to goe together with the Swineheard to the Father and pray to him for Grace else you will be faine to try by wofull Experience what this Pen hath written and out of what Spirit it did flow and was revealed 27. When Christ drave the Devill out of the Lunatick that was possessed his Disciples said to him Master why could not wee drive him out Then said Christ This kinde doth not goe out but by Fasting and Prayer 28. Deare children brethren and sisters be advised for the kinde Love of the God the Father in his heart which for our sakes is become Man hath lifted up himselfe in the p Or Highest Age. Crowne of the Spirit of this World and calleth us It grieveth his Mercy that wee are fallen home to the Wrath in the Turba Magna he now sendeth you many Messengers and calleth you in their voyce and he will send more unto
performe as well as you This is the true Doctorship in the Holy Ghost the outward in the Learning of the Schoole of Reason is but a foppery and puffeth up into a high minde 64. Tag with this syllable the heavenly Number is understood as wherein the Spirit on the Crosse in the Holy Matrix comprehendeth the Genetrix in the Multiplication where the Will of the Spirit recreateth confirmeth and strengtheneth it selfe lich in this syllable the soules will quickeneth it selfe in the light and vertue of the Majesty of God and strengtheneth the soule with the heavenly Number which springeth up out of the Majesty infinitely and heerein the soule is acknowledged for an Angell and liveth in the Hand of God 65. Brodt heere the Corporeall substance springeth up and our misery for Brodt Bread is generated out of the Centre of Nature although the last letter in the syllable Brodt p As it is pronounced signifieth Expresseth that it is Paradisicall Bread for the Crosse ✚ Character T in the Language of Nature carrieth the severe Name of God GOTTES which if men will rightly Expound it and understand it according to the Language of Nature may be understood powerfully and in its highest depth in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DEUS GOTT GOD. Tetragrammaton Jehovah for that word comprehendeth all the Three Principles And in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r Adonai God is understood as in one Principle viz. in the Angelicall World which may be expounded in a Treatise by it selfe wee set downe this that this syllable might be considered of For Brodt Bread is the food of the Body and is to be understood concerning the fierce wrath that it hath mixed it selfe in it and signifieth the house of Lamentation and Mourning but since wee must have this food therefore the soule reacheth after it for the maintenance of its Beastiall Body 66. Heu This syllable signifieth the Eternall Bread of the soule the New Body viz. the Heavenly Substantiality for the will goeth forth out of the Bread into the Heu that is the Eternall Substantiality viz. the bread of God Christs flesh te this syllable confirmeth that it affordeth and frameth the severe Name Gottes of God for the soule desireth a twofold Bread one for the Belly and the other for its holy Heavenly Body The Fift Petition Vndt verlasse uns unser schuldt al 's wir verlassen unser schuldigern And forgive us our t Or Trespasses as wee forgive them that trespasse against us as wee forgive our Debters 67. Vndt this syllable is that wherein the will of the soule awakeneth the Love of God for the will sticketh fast in the word vndt as in the Meeknesse it satiateth the ver viz. the Anger and springeth with the undt or meeknesse up as a budding * Vegetables growing Substance like a blossome out of the ver and yet they remaine one in another for ver is the Centre of the Life it hath the fire of the wrath and the undt belongeth to the second Principle lasse or lass is the cleansing of that which is generated out of the ver of which Isaiah saith Were your sinne as red as bloud if you turne they shall be as wooll white as snow In the syllable lasse is the Bath or Laver wherein the ver must be washed or else it cannot subsist in the kingdome of God 68. Vns is the union againe where the will of the soule viz. the Communion or fraternity that is all soules in one will desire to be washed 69. Vn there th◠will yeeldeth it selfe into the Love of God u Or clenseth and washeth the Evill Childe ser and thereby confesseth all Evill and wickednesse for all in common as if they were but onely soule 70. Schuldt this is the true Catalogue or Register which the Anger hath brought into the soule which Catalogue the will desireth to cast away altogether But the Mouth catcheth the syllable againe as a flash to signifie that our works shall stand Eternally to the wonders of God and wee need onely wash them that they might not be comprised in the fierce wrath of God and inflamed else they belong to the Abysse * Or into to the dark Principle 71. Al 's in this syllable the will of the soule compriseth together all whatsoever is called Soule and speaketh of Many as if they were but One. 72. Wir in this syllable the will complaineth against the Anguish of the source of disquietnesse in the soule where one soule often y Offendeth or wrongeth hurteth another and therefore the will compriseth together the Turba of All soules and saith as followeth 73. Ver that is the will of the soule desireth that the fierce wrath of all soules might be thrust downwards upon a heape into the Abysse las that is to z Put it away or remit it let it goe and not know it more in the fiercenesse of the Anger for the syllable sen retaineth the forme of the Wonder but it must be washed in the Lassen or a Or scowring it away letting it goe for lassen is the Laver or Bath to wash it in 74. Vn this syllable yet againe presseth into the Love of God and desireth to bring the washed soules into the Love sern this syllable in the presence of God sheweth the Evill childe which is now washed in the Love and there putteth it among the Wonders of God for it setteth forth whatsoever is come to be a wonder in the Tincture of the fire in the soule 75. Schul this syllable sheweth the unprofitable or vaine works which one soule hath wrought towards another out of the b Or Fierce wrathfull Life Tincture of the Fire and is a setting forth of the Evill which the soule in the will it selfe hath washed and clensed againe di this syllable putteth the union againe into the Majesty and into the Holy Ghost where there is no contrary will any more gern is the Evill childe which now standeth before God to Gods deeds of Wonder from whence the will tooke its c Pravity or vilenesse and Infirmity fall and desireth that the Holy Ghost will take it in as a Wonder in to the Majesty The Sixt Petition Vndt führe uns nicht im versuchungh And leade us not into Temptation 76. Vndt is once more an injection into the loving Meeknesse of God where the will of the soule in the Majesty humbleth it selfe before the Number Three or Trinity 77. Füh there the will goeth along with the Holy Ghost re there the will would not goe through the fierce wrath for it is afraid of the Prison of the fierce wrath for the will should alwayes be stedfastly inclined into God that it may passe through the Fire without molestation and also through the outward Principle viz. through this world and yet should not catch at or offer to lust after any thing but
Our Will must be put or grifted into the Tree and that is m The Ground of true Prayer Prayer 97. When wee Pray then the will goeth into the Tree and attracteth the sap of the Tree into the hungry thirsty and dry soule and then there groweth out of that sap a Body and then saith the soule with great joy men that is it is mine that is to say yes it is done take what thy n The Desire of the Will is Faith will desireth this is Faith and not the knowledge or the History which Babell makes a stirre about for Prayer hath two things in it one is the Earnest Will which presseth forth out of the miserable smoaky house of the Heart out of the soule in great humility and giveth it selfe up into the Heart of God which became Man as into the Tree of Life 98. And that is called o Glauben Glau x Beleefe or Faith belee and then the Will eateth of the Divine power and that is the other and is called o Glauben ben x Beleefe or Faith fe for the Spirit of the soule apprehendeth it and holdeth it with the Tongue to the Teeth Understand it according to the Language of Nature and let the Holy Ghost go forth out of the vertue power which the will introduceth into the soule out of the vertue power which the soule hath apprehended even as it mightily goeth forth out of the heart through the apprehended vertue power through the Teeth for in the vertue and power of God nothing consumeth the more the will apprehendeth and the soule Eateth the more is the vertue and power and the mightier and more joyfull is the Body of God that is the Body of Christ not that it is greater at one time then at another no for it is alwayes greater then all onely the vertue and power in the Great Wonders of Joy clime up out of Eternity into Eternity or from Eternity to Eternity 99. Understand us accurately according to its precious Depth thus When wee pray wee doe not onely speake before God indeed the Will boweth it selfe before God but it entereth into God and there is filled with the power and vertue of God and bringeth that into the soule the soule eateth at the Table of God and that is it of which Christ said Man liveth by Every word of God 100. The Lords Prayer is Gods Word and hath seaven Petitions and an p Introduction or Preamble Entrance and Amen or Conclusion which together is Nine in Number and the Tenth is God himselfe with the Entrance of the Lords Prayer the will of the soule entreth into the Father and with the seaven Petitions it receiveth whatsoever is the Fathers for thereby it becometh an Angell againe for in the seaven Petitions it attaineth the heavenly and Divine Centre of Nature and in the Amen it compriseth all together and dwelleth therein for it is the body of the soule it is the flesh of Christ the body of God that is the Ninth Number in Ternario Sancto heerein is the Tincture heavenly and Divine and the Tenth Number holdeth the Crosse into which no creature can goe the will of the soule onely goeth thereinto the will of the soule is as subtile as the Spirit of God and Gods Spirit rideth also in the will of the soule it is his Chariot which he loveth to have 101. Understand us thus the meere Deity is Spirit and as thin as a will but it is q Incarnate become Man and the thin Spirit of God dwelleth in the Humanity so that our soules may well come to God and so when the soule thus eateth of the body of God then it getteth also the body of God on to it and is the childe of God God in Christ is the Tree and our soules in its holy Body are the boughs and branches thereof 102. Let this be revealed to you O worthy r Or Christendome Christianity from the East to the West from the rising to the setting the time is neere wherein the Bridegroom will fetch home his Bride be not blinde but see buy you Oyle O you foolish Virgins goe forth from the whoredome of Covetousnesse and of Pride or else you will not tast of this Å¿ Wedding Supper Supper whosoever shall not have the body of God on the soule shall not be Guests neither can they enter into the Kingdome of God 103. And so now when wee speake of the t Or close Conclusion of the Lords Prayer wee finde that u God Hee is the Tenth Number for it is said Dein ist das Reich und die krafft und die Herrligkeit in Ewigkeit Thine is the kingdom and the x Or vertue power and the glory in Eternity That is God himselfe in his Number Three or Trinity for understand it Right thus The kingdome is the Fathers he is it All and the vertue or power is the Sonnes who is also All in the kingdome and the Holy Ghost is the Glory for he possesseth All in the kingdome and is the Life in the kingdome 104. And this Trinity is of the Eternall Liberty and remaineth Eternally to be the Liberty There is One God one Will one Spirit one Lord which together is called Wonder Counsell Power and is become Man who is called Prince of Peace Saviour and Conquerour and it is done to the End that his Dominion may be great and that Peace may have no End saith Isaiah the Prophet of God The Seaventeenth Chapter Concerning Gods Blessing in this World A very good and necessary a Or discovery Revelation for those that are weake in Faith 1. DEare Children if wee be converted from our Reason and b Or submit give up our selves into the will of God that he may doe with us and make us what he will then when wee put our trust in him wee goe in to our true Father and are his children 2. And now as a father careth for his children so also God our Father doth for us as Christ hath faithfully taught us saying First endeavour after the kingdome of God and the righteousnesse thereof and then all other things shall be c Or added to you afforded you Also Behold the Fowles of Heaven they sow not neither doe they spinne neither doe they gather into the Barne yet your heavenly father feedeth them and are yee not more worth then these O yee of little Faith 3. The soule knoweth that this Garment of Earthly flesh and bloud is a strange Garment wherein it is heartily and deeply ashamed before the Majesty of God and * Note therefore it doth so much doubt of Gods Grace when it prayeth it alwayes thinketh its sins are so many that it cannot reach into the Majesty of God 4. And such paine the Devill putteth it to who alwayes openeth his smoaky Pit with the Anger and draweth the smoake into the will of the soule that it keepeth
back and is afraid of God The Devill alwayes presenteth God as a severe Judge 5. Thus the poore soule keepeth back and entreth into the Spirit of this world and seeketh a livelihood and maintenance it thinketh God lets things goe as they will and that things prosper with those that build upon and trust in themselves For when the soule thus sticketh in Reason without God it supposeth that it must use carking and caring to bring it to passe it thinketh there is no other way it must be done thus the Labour of the hands or else cunning and suttlety must doe it from whence so many d Strong Delusions potent Evills doe arise 6. Deare Children be rightly informed The outward Earthly life is fallen home to the Spirit of this world the Belly needeth Earthly food and the Body Earthly Cloathing and a e Tent or Tabernacle house to dwell in after these things the outward Spirit must endeavour it should labour and travaile for in the sweat of thy face shalt thou Earthly Man eate thy Bread till thou returne to Earth from whence thou wert taken saith God in Moses 7. For the Body was taken from the Matrix of the Earth and hath Imagined or put its Minde into the Earth and the Earth hath captivated that againe so that it hath eaten Earthly fruit and so is turned to Earth from whence it was taken 8. For God tooke it from the Earth that is he tooke a Mesch a Masse or Concretion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Red Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Adamah from the Fires-Centre and from the Waters-Centre viz. from both the Mothers of Nature and breathed into it the breath from without by the Spirit of the great World and the soule from within out of the second Principle into the Heart 9. The soule doth not dwell quite in the outward onely it is captivated with the outward its will is entered into the outward and there is g Or big bellied impregnated with the outward Dominion and so the outward Dominion is come into the soule 10. And that was it which God did forbid to Man that he should not lust after Earthly fruit power and vertue neither was there any necessity that drave him to it for he was in Paradise and had Paradisicall food without need and Death And as God dwelleth in the Earth and yet the Earth knoweth him not and apprehendeth him not so also Man he could have dwelt in the Matrix of the Earth and yet have been with the soule in God and the will of the soule had brought divine food to the soule but now being turned away the soule eateth of the Centre of Nature and the outward Spirit eateth of the Earth but if the soule turne and goe with its will into the Love of God then it eateth of Gods Word and the outward body eateth of the Blessing of God 11. For when the soule is blessed then God blesseth the Body also for the soule carrieth an heavenly Body in the Old Adamicall one And so his meate and drink is blessed and all that the whole Man doth and hath he obtaineth a wonderfull blessing which his reason cannot apprehend he must labour and trade for therefore he is created into the outward world that he should manifest Gods wonders with his skill and h Or Handicraft and businesse Trading 12. All Trades Businesses and Conditions are Gods Ordinance Every one worketh the Wonders of God And so now if the soule stand in the hand of God in his Love then the body is in Gods works of Wonder and God hath no displeasure at its businesse or i Or Matters Doings whatsoever it doth whereby it getteth its food and living 13. The outward Life consisteth in Three parts one is the Dominion of the Starres the second is the one Element divided into foure parts as into the foure formes of Fire Aire Water and Earth the third is the Dominion of God for the Spirit of God moveth upon the Water upon the k Or surface of the water Capsula upon the Matrix What Man soever doth put his trust in God and doth not wholly set his heart upon his Reason hath the Spirit of God for a Creatour which Spirit of God hath the Verbum Fiat and Createth continually it blesseth him in body and soule in the house and in the field in the work of his hands his businesse and trading whatsoever he doth the Spirit of God is continually in it and createth or effecteth it 14. How should it be otherwise the soule hath the Body of the Spirit of God how can the Spirit of God then forsake the outward Body which must open its Wonders 15. Man doth well enough in every thing that is not false or wicked and if it be not contrary to God and the Love of Mankinde if one did onely cast stones into the Sea if his brother be pleased with it and that he get his living by it then he is as acceptable to God as a Preacher in a Pulpit for what careth God for the l Opus Operatum Labour he hath not any need of that 16. Man hath free m Choice or Liberty will he may recreate himselfe upon Earth in what work he will let him doe whatsoever he will it all standeth in the Wonders of God A Swineheard is as acceptable to God as a Doctor if he be honest and trusteth onely in Gods will the simple is as profitable to him as the wise for with the wise he Ruleth and Governeth and with the simple he buildeth and tilleth the Ground they are all his Labourers in his works of Wonder 17. Every one hath an Imployment or Calling wherein he spendeth his Time all are alike to him Onely the Spirit of this world hath its n Height Exaltation or highest degree or measure Pitch which it distributeth in its Might as the Spirit of God doth in Heaven there are great distinctions and degrees there also as the spirit or soule is indued with divine power and vertue so accordingly is its degree of o Highnesse or degree Exaltation in Heaven also its Beauty and Clarity or Glory but all in one Love 18. Every Angell and soule hath Joy in anothers Power and Beauty as the flowers of the Earth doe not grutch at one another though one be more beautifull and fuller of vertue then another but they stand kindly one by another and enjoy one anothers vertue and as a Physitian puts many sorts of hearbs together and every one of them affordeth its vertue and all benefit the sick so wee all please God if wee give up our selves into his will wee stand all in his field 19. And as the Thornes and Thistles grow out of the Earth and choake and spoyle many a good hearb or flower so also doth the wicked who trusteth not in God but buildeth upon himselfe and thinketh with himselfe
children of God Verse 53 Chap. 11. The Antichrist is a cause of the falling away of the Asians Assyrians Egyptians Moores Grecians and Africans the Indians are better then the Antichrist Verse 90 Chap. 11. They that will slay the Antichrist are the very Beast whereupon he rideth also what Contention Effecteth Verse 94 Chap. 11. How the Antichrist Pronounceth People happy for Money Verse 97 Chap. 11. A speech to Antichrist concerning the buisinesse between Peter and Ananias Verse 99 Chap. 11. It were often better not to be Hearers of the Lyes of Antichrist Verse 101 Chap. 11. Antichrist is borne of Lyes also where he feedeth his sheepe Verse 102 Chap. 11. How Antichrist is to be slaine and pulled downe Verse 106 Chap. 12. How by the buisinesse of Cain and Abel Antichrist may be discerned Verse 17 Chap. 12. A speech to the Antichrist concerning his leading people astray Verse 29 Chap. 12. Who are the Beares and Wolves of Antichrist also when the Mystery of the Kingdome of God shall be manifest Verse 30 Chap. 12. Advice to Princes Antichrist sticketh in all Covetousnesse Verse 32 Chap. 12. The Marks of the Last Antichrist admonition to the Children of God Verse 34 Chap. 6. How the Antichristian spirit shall be rightly shewen to us Verse 12 Art Chap. 3. How Men binde true understanding to Art and study Verse 83 Chap. 4. Without the Will of God all that is done in Naturall Art is but a Graven Image Verse 46 Chap. 7. Art Eloquence and an Vniversity availe nothing Verse 5 Asia Chap. 12. Why Asia Africa and Greece are to be accounted happy Verse 25 Authour Chap. 1. Who those are that can understand the Authour Verse 22 Chap. 1. The End of the Authours writing Verse 41 Chap. 1. The Authour will shew what wee are in body and soule also what God Heaven and Hell are and saith wee are blinder then the Heathen Verse 44 Chap. 2. The Authour speaketh of his knowledg Verse 18 Chap. 2. The Deity subject to no Alteration The Authour speaketh but in Part. Verse 66 Chap. 3. The Authour will shew that which hath been hidden since the Fall of Adam Verse 6 Chap. 3. Advice to the Children of Christ The Authour doth not forbid going to the Churches of stone Verse 90 Chap. 3. The Authour hath not sought after the Sophisters but the Heart of God Verse 92 Chap. 4. If the Authour did not see and understand he should hold his Peace Verse 3 Chap. 4. The Authour writes these things downe for a Memoriall to himselfe Verse 4 Chap. 5. The Authour speaketh as a childe speaketh of its Mother Verse 23 Chap. 5. To those that are not borne of God the Authour is Dumb. Verse 25 Chap. 5. The Authour speaketh from two Languages Verse 26 Chap. 5. The Authour Admonisheth the Wolves to Embrace the poore A B C Schollers Verse 78 Chap. 6. Why the Authour hath undertaken to write this Booke Verse 5 Chap. 6. The Authour writeth as for many Verse 7 Chap. 6. The Authour speaketh by Living Experience Verse 35 Chap. 6. The Authour speaketh what he knoweth and must speake Verse 73 Chap. 7. The Authour will shew the hard Prison of our blindnesse Verse 53 Chap. 7. The Authour bewaileth our Blindnesse Verse 59 Chap. 8. The Authour is cloathed with Adams skin and also liveth in the Hope of Israel Verse 8 Chap. 9. The Authour speaketh what he must speake and despiseth none Verse 30 Chap. 9. The Authour speaketh what he himselfe hath Tryed Verse 38 Chap. 10. The Authour sheweth how farre wee ought to search Verse 29 Chap. 11. The Authour desireth not to blemish Mankinde by his wonderfull discovery in his writings Verse 30 Chap. 13. The Authour speaketh what is given to him and knowne to him Verse 63 Chap. 14. The Authour writeth that which he hath seene with spirituall Eyes Verse 55 Chap. 16. The Authour hath Experimented what he mentioneth concerning the soule Verse 10 Chap. 18. The Authour hath Ability to write these Mysteries Verse 2 Babell Chap. 3. When Babell breaketh then there is the Tabernacle of God with Men. Verse 81 Chap. 3. Babell reproved for Judging those that are in the Angelicall world Verse 88 Chap. 7. What the Poore soule in Babell must doe to be Happy Verse 7 Chap. 8. A wonderfull description of the Fall of Babell and the Dragon that is the Contentious Disputation and Tyrannicall Government Verse 49 Chap. 10. Vengeance denounced over Babell Verse 35 Chap. 14. An Admonition to Babell Also concerning the Eternall satisfaction or Attonement Verse 39 Band. Chap. 1. Sourenesse and bitternesse together are the Band that maketh it selfe Verse 29 Chap. 1. Of the Eternall Band out of which All things are made Verse 40 Baptize Baptizer Baptisme Chap. 13. The Schoole Rabbies will be Baptized by One that is Comming who will Baptize with the Fire of Anger Verse 39 Chap. 13. They that say the Testaments or Sacraments are but meere signes or symboles are the Antichrist Also how a simple Person is able to Baptize Verse 38 Chap. 7. Wherefore Christ hath Instituted the Baptisme for us Verse 50 Chap. 13. A wonderfull yet certainly true description of the Baptisme of Infants Verse 33 Chap. 13. Why God by Christ Instituted two Testaments or Sacraments How the Devills Oracles ceased at the coming of Christ An Exposition how the Baptisme is for the Ignorant and such as have not Faith yet Verse 36 Chap. 13. The Holy Ghost chiefly manageth the Office in Baptisme Verse 37 Beast Beasts Chap. 3. The Spirit resembleth us to an abominable Beast upon which he setteth the fine Spiritualty or Clergy Verse 61 Chap. 3. What Beast the dainty Woman rideth upon not Christs Asse but the Devill Verse 62 Chap. 5. In the Courts of Princes the vialls of Anger are powred forth through the Instigation of the Hypocrites the Clergy the Might of Princes is the Beast of the Whore Verse 66 Chap. 6. Advice to the seeking Minde that would be rid of the Beast Verse 16 Chap. 8. A Beast understandeth not its beginning but there is another life in us Verse 26 Chap. 8. Wee are not meerly out of the Earth as a Beast is Verse 27 Chap. 8. How the Flesh of Beasts which wee eate sullyeth the soule Verse 19 Chap. 8. Wee are both Men and Beasts Verse 25 Chap. 8. Of the Desire which Beasts have Verse 28 Chap. 9. Whence the Weedes and Evill Beasts have their Originall Verse 12 Chap. 9. The Evill Beasts are proceeded according to the Devills desire Verse 55 Beginning Chap. 4. What the Beginning is Verse 21 Birth Chap. 1. How wee may enter into the New-Birth Verse 17 Chap. 1. No Nature is felt in the Divine Life The soule is a Fire in the Eternall Nature The soule is a Spirit having seven Formes wherein Heaven and Hell consist The Authour heere understandeth the Eternall Birth Verse 19 Chap. 2. Of the Birth of Nature in a similitude Verse 27 Chap. 2. How the Birth
is also of the Essences and of the Fire-Spirit Verse 71 Chap. 3. Of the Birth of the foure Formes of the Eternall Nature Verse 8 Chap. 3. The Names of the second Birth or Word Verse 24 Chap. 3. Without the soure Birth there would be no Nature nor life the Life is the most delectable the soure Birth is Eternall Verse 27 Chap. 3. A thankesgiving for the New-Birth out of darknesse into the Light Verse 59 Chap. 4. A warning to the Minde to consider it selfe for the Eternall Birth is like the Minde Verse 75 Chap. 5. The Authour will speake and not be silent concerning the Eternall Birth of the Heart of God Verse 35 Chap. 6. How the whole Birth of the Eternall Nature is included in a small Circle or Point Verse 43 Chap. 9. What the Eternall Word is and its Birth The End of Nature Verse 92 Bishops Chap. 14. How Profitable the Bishops chosen for Art sake are to the world Many of their Writings have as much Love to their Neighbour in them as the Devill in Hell hath Verse 24 Blessed Chap. 17. How the Body also is Blessed Verse 11 Body Chap. 5. Why the Body is like a Crosse Our Fall and Redemption Verse 34 Chap. 8. How wee should tame the Body and not pamper it as a wanton Asse Verse 22 Chap. 8. The Body will not readily breake off its will also it is a very unfaithfull Neighbour to the soule Verse 24 Chap. 9. How every Forme or Creature hath figured its Body Verse 49 Chap. 11. Out of what the Body and also the Spirit of the Creatures is Created Verse 7 Chap. 11. What kinde of Body we have in God Verse 73 Chap. 13. What Body it was that Christ gave to his Disciples Verse 22 Chap. 13. Of the Heavenly Body of Christ that filleth the Angelicall world and yet the Creature Christ may well be seene standing Palpably Verse 24 Chap. 14. How the Anger of God is received instead of the Body and bloud of Christ Verse 18 Chap. 17. Whence the Body is and what it will be againe Verse 7 Chap. 17. The Body is a Mixed Masse or Lumpe of two Centres Verse 8 Breath Chap. 11. Of the breaking in of the living Breath Advice to the High Schooles or Vniversities Verse 13 Bridegroome Chap. 16. Advice to Christendome Of the Coming of the Bridegroome Verse 102 Brightnesse Chap. 2. Whence the Brightnesse Existeth Verse 82 Candlesticks Chap. 3. Why the Candlesticks were taken away after the Time of the Apostles The seaven Seales are the Fathers Nature and the seaven Candlesticks are the sonnes Verse 42 Chap. 3. Of the Image in the Midst of the seaven Candlesticks or seaven Spirits of God Verse 46 Chap. 3. What we must doe to behold the seaven Candlesticks in our selves Verse 65 Care Chap. 17. How God taketh Care for us Verse 2 Chap. 17. How Man relyeth upon his own Labour and care taking Verse 5 Centre Chap. 9. How before the Creation of the Sunne the outward Centre of Nature wheeled it selfe thrice about Verse 83 Chap. 9. The similitude of the Eternall Centre was not figured before the Creation Verse 94 Chap. 9. How the Heart of God Created the seaventh Forme of the Centre of Nature Verse 95 Ceremonies Chap. 11. A Speech to the Antichristian World with its Ceremonies shewing what it should have taught Men. Verse 46 Chap. 13. It is better to shew the way of the Lord then to set up Ceremonies Verse 43 Children Chap. 11. How Children are our Schoole-Masters Verse 111 Chap. 15. If our Children did not as others doe they would be the scorne of the world some Parents alledge so Verse 18 Christ Christs Christendome Christian Christians Chap. 3. The Authours meaning is to be sought and found in the Life of Christ Verse 4 Chap. 3. How Jesus Christ must become Man in us if wee will finde God Verse 31 Chap. 3. What Man must doe to have Christ the Supper the Baptisme and the Holy Ghost Verse 86 Chap. 3. Men must goe with Earnestnesse into the Temple of Christ as well as into the Churches of Stone Verse 91 Chap. 5. What Body Christ giveth us to Eate also of the One Element Verse 68 Chap. 5. Why the New-Adam Christ must hang on the Crosse Verse 140 Chap. 5. Why the New-Adam Christ must goe through Hell Verse 142 Chap. 5. The New Adam Christ must be Tempted forty dayes in the Wildernesse Verse 143 Chap. 6. How the Innermost Court shall be given to those that know not the Name of Christ Verse 23 Chap. 6. A wonderfull Exposition how Christ sitteth at the Right hand of God upon the Circle of our Life Verse 71 Chap. 6. How the Three Principles were manifested in the Person of Christ Verse 81 Chap. 8. Of our Power in Christ to become the children of God Verse 17 Chap. 8. How the Ministers or servants of the Dragon would have smothered the Resurrection of Christ Verse 70 Chap. 8. How Christ is New-Borne in God and sitteth on the Rain-Bow Verse 72 Chap. 8. How Christ did cast away nothing from him at his Resurrection but the Spirit of this world Verse 73 Chap. 8. How the soule attaineth the Flesh of Christ even in this Life time Verse 76 Chap. 11. The Authour shutteth not up the Grace from any but writes why Christ is borne Verse 31 Chap. 11. Reason asketh how we can be in the Body of Christ Verse 68 Chap. 11. Men must enter into the Temple of Christ else they stay in Darknesse Verse 79 Chap. 11. How Christ warneth us his appearing is as the Lightning Verse 83 Chap. 11. Christ is the Way the Doore and a good Shepheard Verse 84 Chap. 11. It is not necessary to choose any place to finde Christ in he is every where Christ is our Carcasse to whom we flie as Eagles Verse 87 Chap. 13. How Christ will be with us and take care for us Verse 2 Chap. 13. Christ gave his Disciples no Earthly Transitory thing Verse 13 Chap. 13. The Apostles did not eate the outward Flesh of Christ Verse 14 Chap. 13. A plaine though to Reason a high similitude of the Eating the Body of Christ Verse 15 Chap. 13. Another similitude of eating that Body of Christ which is every where Verse 16 Chap. 13. Christ feedeth not the soule with Spirit but with Body Verse 17 Chap. 13. How the once received Body of Christ departeth not from us except we our selves like Adam spoile it Verse 21 Chap. 13. How there were in the hand of Christ two Kingdomes at once Verse 23 Chap. 13. How Christ standeth in the Father as the Sunne in the Elements Verse 29 Chap. 14. How Christ is reproached Verse 17 Chap. 14. It is no slight matter to put on the Garment of Christ Verse 22 Chap. 15. The Lamentation of Christ at the disobedience of the world Verse 1 Chap. 15. To whom the sufferings of Christ are profitable Verse 21 Chap. 18. He that sitteth in the Throne of
Christ with an Asses Heart is but a teller of Stories and no Preacher Verse 40 Chap. 16. What profit Christ becoming Man is to us Verse 88 Chap. 13. How Christendome hath fallen asleepe by her whoredome Verse 61 Chap. 13. The Authour asketh whether Christendome thinketh him mad or no. Verse 62 Chap. 6. The vaine Boasting of the Name Christian or Jew Verse 25 Chap. 15. How a sincere Christian knoweth not himselfe Verse 26 Chap. 6. The Christians say yea in the Parable of the two sonnes Verse 27 Chap. 6. The Christians judge and condemne that in others which they themselves doe Verse 29 Chap. 6. Christians should not be Judges but Lights tâ— the world Verse 30 Church Churches Chap. 7. He that resteth contented with meere going to Church is as well before as after he comes there Verse 2 Chap. 7. The falfe Magus cryeth here is the Church of Christ but it is the Whore Verse 57 Chap. 9. For whom it is best to stay from Church Verse 28 Chap. 11. How one may be alone in a Wildernesse and yet in the Congregation or Church of Christ at the same time Verse 67 Chap. 11. The Church of Christ is every where A Repentant Turk is in Christ Verse 89 Chap. 11. What it is the Antichrist scandalizeth the Church of Christ with Verse 100 Chap. 12. The Authour declareth his hearty love to the Church or Congregation of Christ Verse 9 Chap. 13. When the Romish Church lost the Jewell it became Babell Verse 5 Chap. 14. How the Priest-Devill hath made the Church and Congregation of Christ starck blinde Verse 23 Chap. 9. The Devill most readily driveth the distressed soule into the stone Churches Verse 24 Chap. 11. The Authour would not have the stone Churches destroyed but he sheweth the Hypocrites and sheweth also the living Temple of Christ Verse 78 Circle Chap. 11. How each Circle in the wheele of Nature giveth its own inclination to its Creature Verse 3 Chap. 11. Of the Circle between the Moone and the Earth also of the property of the Moone and of the Earth Verse 4 Clergy Chap. 5. The worldly Governments have their originall from the heavenly which the spiritualty or Clergy beleeve not Verse 62 Chap. 12. The Clergy have Theevishly dealt with the Congregation of Christ Verse 19 Chap. 15. How the appearing holy Clergy have the predominancy in the world Verse 19 Chap. 16. By the Elder Sonne in the Parable the appearing holy Clergy are deciphered Verse 24 Conceits Chap. 4. All Conceits are Graven Images in the Wonders of God Verse 50 Contrariety Chap. 2. Whence Contrariety Anguish and Cold ariseth Verse 14 Conversion Convert Chap. 8. Reading without Conversion is as Beneficiall as a Psalter to an Asse Verse 39 Chap. 8. It is good to Convert in this Life time Verse 54 Corporeity Chap. 4. The seaventb Forme is a substantiall Forme out of which Corporeity proceedeth which consisteth also of two Formes Light and Darknesse Verse 12 Corruptibility Corruptible Corruption Chap. 18. Of the Corruptibility Verse 10 Chap. 18. How that which is Corruptible hath an Eternall Mother also wherefore the wonders shall continue Eternally Verse 20 Chap. 1. Whence Corruption and Torment arise Verse 30 Covenant Chap. 11. Why God made his Covenant with us in Christ Verse 27 Covetous Covetousnesse Chap. 17. The wicked Covetous Person hath his God in his Chist Verse 19 Chap. 17. An admonition to depart from Covetousnesse Verse 26 Councills Chap. 11. Why the Councills are instituted How the Antichrist glistereth in the forme of Aaron Verse 47 Create Created Creation Creatures Chap. 10. What it is to Create Verse 14. Chap. 14. Admonition to consider whence we are and to what End we were Created Verse 1 Chap. 5. The Authour will rightly shew the Creation to the children of God Verse 124 Chap. 6. As all things were formed in the Creation so our Mouth formeth them Verse 2 Chap. 6. Why the Seekers have not found the Pearle of the Creation Verse 17 Chap. 7. Without the Creation of the world the wonders of this world had not been knowne to the Angells Verse 23 Chap. 7. How the Eternity hath moved it selfe to Creation Verse 75 Chap. 10. The Ground of the Creation is cleerely to be understood by the inward Man Verse 11 Chap. 10. Of the Creation of the Fift Day also the Creation of the Elementary spirits Verse 20 Chap. 11. How God on the Fift Day created all Living Creatures Verse 2 Chap. 11. The Life of the Creatures consisteth in the Matrix out of which they are Created Verse 9 Crosse Chap. 8. What the hanging on the Crosse was Verse 71 Chap. 2. The severall kindes of Conditions of the Damned are not onely foure but infinite they have all formes but the Light Verse 56 Chap. 18. The heere acted Fopperies are the Treasure of the Damned soule Verse 27 Darke Darknesse Chap. 1. Of the Formes in the Dark Nature the Darknesse longeth after the Light Verse 27 Chap. 2. Of Darknesse according to which God is said to be a consuming Fire Verse 90 Chap. 5. Out of what Darknesse is Generated also of the Fathers Property Verse 20 Chap. 5. How the Flash expelleth the Darknesse Verse 38 Chap. 6. God is not Guilty of any ones remaining in Darknesse Verse 18 Day Chap. 17. It is asked whether the night or the Day be best Verse 24 Death Chap. 2. How Death trembleth at the Life Verse 72 Chap. 8. What is and is called Death Verse 37 Chap. 8. There is no Death in the Eternity also what is called the Eternall Death Verse 38 Chap. 9. After the Curse Death was in all fruits whence we eate Death Verse 16 Chap. 14. How Men must goe through Death and Hell of the Devills into the Merits of Christ Verse 14 Deity Chap. 1. The pure Deity the Birth of the Trinity and the Angelicall world are every where present Verse 48 Chap. 2. The Authour will shew the Forme of the Deity Verse 59 Chap. 2. The Deity is subject to no alteration Verse 66 Chap. 4. Without and beyond Nature the Deity is called Majesty and in Nature it is called Father Sonne and Holy Ghost Wonder Counsell Power Verse 86 Chap. 16. Of the Pure Deity also how the soule attaineth the Body of God and becometh the childe of God Verse 101 Chap. 3. Of the Deliverance of the soule Verse 57 Chap. 3. In what manner the soule hath Deliverance Verse 58 Departeth Chap. 18. How the soule is that Departeth from the Body without Conversion Verse 23 Desire Chap. 2. What the Desire is and what it worketh Verse 11 Chap. 2. What the impregnation of the Desire is whereby it generateth Verse 12 Chap. 7. Of the Desire of the Light and of the Desire of the Fire Verse 67 Chap. 8. How the Desire maketh not it selfe but is made Verse 52 Chap. 8. Whence our Desire after the highest Good proceedeth and whence it hath its sustenance Verse 55 Chap. 9. The first Desire
of Man is for Power Honour and Glory Verse 19 Chap. 9. The second Desire is for Riches Plenty and Voluptuousnesse Verse 20 Chap. 9. The third Desire is for the Kingdome of Heaven Verse 21 Chap. 9. How the Desire goeth inwards into it selfe to God Verse 69 Chap. 10. All Lyeth in the Will the Desire assumeth where nothing is Verse 9 Chap. 10. The Desire and the Will are two distinct thâ—ngs Verse 13 Despaire Chap. 14. Advice not to Despaire in distresse Verse 60 Devill Devills Chap. 5. Why the Devill is called a Prince of this world Verse 18 Chap. 5. A Prince doth as readily serve the Devill as a poore Shepheard doth yet each of them beareth his Office for God Verse 65 Chap. 8. When it is that the Devill standeth in feare Verse 13 Chap. 9. The Devill and this world strive with the soule Verse 5 Chap. 9. The Tricks of the Devill when the soule heareth any thing taught concerning the New Birth Verse 25 Chap. 9. The Tricks of the Devill when the Teacher slaundereth and when he reproveth fully according to his Duty Verse 26 Chap. 9. The Devill hath kindled the life of the Evill Beasts in himselfe Also in what Formes the Devills shape their Bodies in Hell Verse 56 Chap. 10. The Devill dwelleth neere us He hateth the Light and is the poorest Creature in the Crowne Verse 23 Chap. 14. Of our Misery of the Great Assaults of Satan against Man Also where it is that the Devill hath Power Verse 30 Chap. 14. How the Devill hath gotten Power in the outward Dominion Also how the poore soule is between two Dominions in the Deepe Verse 49 Chap. 14. How the soule is released from the Devill Verse 50 Chap. 14. Of the seaven coards of the Devill which he holdeth the soule fast withall Verse 51 Chap. 14. How those must doe to whom the Devill setts all the sinnes they have committed before their Eyes that the Devill may be faint and weake Verse 64 Chap. 14. How the Devill betrayeth the soule Man is the Devills best beloved Lodging Verse 65 Chap. 14. Where it is that the Devill hath power outwardly Verse 66 Chap. 16. How the Devill overwhelmeth the soule terribly Verse 7 Chap. 16. In what manner the Devill assaulteth the soule in its security Verse 16 Chap. 17. One Man is a Devill to another Verse 22 Chap. 2. How the Devills lost the Light of God and now are in the foure Formes Verse 48 Chap. 2. How the Devills came into the Abysse of Hell in a Moment Verse 54 Chap. 4. The Devills stand in the Wonders of God to Gods Glory Verse 90 Chap. 7. Why the Devills are not Transitory Verse 16 Chap. 7. How the Devills are Eternall Spirits in the fierce Matrix and are a looking Glasse for Angells and Men. Verse 17 Chap. 7. Whence the Originall of the Devills is wherein all Corporeity doth consist Verse 69 Chap. 8. How the Devills have lost the Tincture of Meeknesse They have no Palpable Body Verse 93 Chap. 10. Where the Devills dwell how the world scorneth all Revelation Verse 22 Chap. 11. Of the Great Mystery of the Anger and of the Devills also of the two Dominions in Man also of the Totally false soules Figuration outwardly courteous and inwardly a Devill and so betrayeth it selfe Verse 42 Divines Chap. 2. Physicians now understand not the Centre of Sulphur Mercury and Sal nor doe the Divines understand the Spirit of the Holy Scriptures Verse 17 Doctrine Chap. 12. Of the seede which the Antichristian Devill hath sowne into the Doctrine of Christ Verse 16 Doings Chap. 17. All our Doings are acceptable to God if they be not false or wicked Verse 15 Doubt Doubtfull Doubting Chap. 7. How the soule is kept in Doubt by leaning to Opinions Verse 6 Chap. 7. It is good to see with our owne Eyes others Eyes make us but Doubt Verse 55 Chap. 9. It is a great sinne to Doubt of the Grace of God Verse 55 Chap. 11. That Men should not Doubt in Prayer plaine instruction Verse 56 Chap. 11. How poore soules fall into distrust and Doubt Verse 98 Chap. 17. Why the soule is Doubtfull in Prayer Verse 3 Chap. 4. The Minde searcheth after the most inward Ground which is here shewen also how Doubting cometh Verse 60 Chap. 11. Whence Doubting in Prayer ariseth faire Instruction Verse 57 Chap. 16. In the word Erden which signifieth Earth lie many hidden Mysteries Also concerning our Doubting in Prayer and our Miserie Verse 59 Chap. 17. How the Devill bringeth Doubting into the soule and maketh a severe Judge of God Verse 4 Driver Chap. 11. A Song concerning the Fall of the Driver who hath set us at odds Verse 114 Die Dieth Dying Chap. 18. How a childe in the Mothers womb is at first old enough to Die Our Limit is hidden in us Verse 13 Chap. 18. The Authour must speake by way of similitude how one is when he Dieth Verse 17 Chap. 12. How the simple Dying Man knoweth not whither his soule shall goe Verse 26 Chap. 12. Where the simple Dying Mans soule remaineth whence Purgatory is framed where the soules of the Deceivers remaine Note it is wonderfull Verse 27 Earth Chap. 5. Out of what the Earth Stones and Metalls come Verse 98 Chap. 6. What the Earth signifieth Verse 64 Chap. 9. How the Earth springeth in its owne Life Verse 58 Chap. 10. Where the Devills dwell also of the wheeling of the Globe of the Earth and of the other Planets Verse 21 Chap. 11. Of the longing of the Earth why it wheeleth or is wheeled about Verse 5 Chap. 11. How the budding forth of the Earth springeth towards the Sun also of the unlastingnesse of the fruits of the Earth Verse 6 Chap. 11. Of the Matrix of Earth being a Corrupted Matrix what it was before the Fall Verse 8 Chap. 12. Whence the Divisions among all people of the Earth have arisen Verse 18 Chap. 18. He that hungreth let him Eate and he that thirsteth let him drinke without Money Verse 55. Elders Chap. 5. Of the Glassie Sea before the Seates of the Elders Verse 10 Chap. 9. What the seaven Spirits are where the Sonne of Man standeth and also the Foure and Twenty Elders before the Throne of God Election Verse 79 Chap. 7. Whence the Election of the Children of God cometh Verse 35 Chap. 7. Of the Election among the Children of Jesse Verse 45 Chap. 7. The Election is not Ordained from Eternity in God Verse 46 Element Elements Chap. 5. Out of what the Element of water is Created Verse 13 Chap. 5. How the fruit getteth its Ornament and how all is like a wrestling viz. in the Pure Element Verse 54 Chap. 5. How the Foure Elements are in One pure Element Verse 118 Chap. 5. Out of what the foure Elements have proceeded Verse 105 Chap. 5. How Gods Spirit drave forth the foure Elements that have appeared as a peculiar Principle Verse 106 Chap. 5. Why all that
34 Chap. 11. Of the Sophister who is the Devills Priest also of those that fall into sinnes against their will Verse 43 Chap. 11. The Sophister is as Profitable to the Church as a fift wheele in a wagon Chap. 11. The Sophister were better in a Hogsty then in a Pulpit Verse 76 Soule Soules Chap. 1. The Soule is a fire and needeth food Verse 4 Chap. 1. How the Soule dwelleth in the Body and is captivated by the Humane Spirit Verse 10 Chap. 1. The Soule liveth in another substance besides the Spirit of the Elements Verse 11 Chap. 1. Of the Originall-of the faculties of the Soule out of the Eternall Nature and how God dwelleth meerely in himselfe Verse 12 Chap. 1. How the Soule desireth to presse out from the Band of Nature into God Verse 14 Chap. 1. No Nature felt in the Divine Life The Soule is a Fire in the Eternall Nature The Soule is a Spirit having seaven Formes wherein Heaven and Hell consist The Authour here understandeth the Eternall Birth Verse 19 Chap. 1. How the Soule cometh to see and to be able to speake of its Native Country Verse 21 Chap. 2. Of the Light of the Soule also of its fall and how it must enter into the Light againe Verse 49 Chap. 2. How it is with the Soule that attaineth not the Light of God and how it is regenerated anew againe Verse 55 Chap. 3. The Condition of the Soule when Adam was gone out from the Word it was in the seaven Seales of the Father Verse 56 Chap. 5. How the Soule looseth the Majesty of God and is called a Castaway Devill Verse 95 Chap. 5. How Adams Soule was captivated by the Anger of God Verse 146 Chap. 6. The difference between the Soule and the Word Verse 86 Chap. 6. How the Word and the Soule stand not as two Persons Verse 87 Chap. 6. An Earthly Similitude of the Iron and Fire shewing how the Soule dwelleth in the Deity and the Deity in the Soule Verse 88 Chap. 6. How the Soule trembled at the Prison of this Flesh and why God became Man Verse 95 Chap. 6. How our Soule getteth incomprehensible Flesh Verse 96 Chap. 7. What Resolution the Soule must take against the striving Minde and the Devill Verse 8 Chap. 8. The Soule beneath is in Hell and above is in God in Heaven Verse 10 Chap. 8. Of the fainting of the Devill before the Earnest Soule Verse 12 Chap. 8. How the Soule is a Fire that receiveth the property of its food Verse 20 Chap. 8. How the Soule standeth between two Principles also of the desire of the Body Verse 21. Chap. 8. How the Soule must watch how it must forsake its own power Verse 23 Chap. 8. How the Soule desireth to be out of this Earthly Mother and desireth the Eternall Rest Verse 60 Chap. 8. How the poore Soule lyeth captive in the Spirit and Tincture of this world Verse 61 Chap. 8. How the Soule hath not its own Tincture but lyeth in impotency Verse 62 Chap. 8. How the Soule of Adam is gone out from the Lustre of God into the Spirit of this world Verse 63 Chap. 8. The miserable condition of the Soule after the fall of Adam the closing of the seaven Seales Verse 64 Chap. 8. How the Centre of the Soule cannot helpe it selfe Verse 65 Chap. 8. How the Kingdome of Hell would have triumphed over this faire Creature the Soule Verse 66 Chap. 8. How the Soule came againe into its first Mother Verse 69 Chap. 9. How the poore Soule is between Heaven and Hell Verse 22 Chap. 9. The Soule must not dispute with the Devill Verse 37 Chap. 11. The Soule standeth a degree deeper then the Sunne Verse 17 Chap. 11. Out of what the Soule is rouzed and awakened the Soule is Gods childe also of the food of the Soule Verse 18 Chap. 11. A description of the Soule how it is ere it is in the seede Verse 32 Chap. 11. How the Soule hath a hard Combate against the Evill innate properties Verse 36 Chap. 11. How the Soule must be that it may be acknowledged for a childe of God Verse 49 Chap. 11. The Soule is the Devills most beloved Lodging Verse 60 Chap. 12. What is most profitable for Man to doe also what the Soule taketh with it when it departeth from the Body Verse 1 Chap. 14. Not in the Oast but in the Verbum Domini the Soule eateth at the Table of God also where the Soule and the Spirit of the Soule dwelleth Verse 12 Chap. 14. How the Soule is freed from the Devills assaults which the Soule hath a hard task of Verse 13 Chap. 14. How the Soule must fight against the Devill and overcome him Verse 15 Chap. 14. Of the Great danger a Soule is in in this life what the Centre of the Soule is what the Tincture is also of the true name SOULE Verse 26 Chap. 14. In the Eternall Water the Soule is an Angell Also concerning the Fathers standing still Verse 28 Chap. 15. How all committed abominations shall flow up in the Soule Verse 14 Chap. 16. A similitude of the feare and disquietnesse of our Soule in this Body Verse 4 Chap. 16. How the Spirit of this world in flesh and bloud overwhelmeth the Soule Verse 6 Chap. 16. How the poore Soule receiveth heavenly refreshment Verse 8 Chap. 16. Of the Great Humility of the redeemed Soule Verse 9 Chap. 17. Where the Soule dwelleth Verse 9 Chap. 18. How the Soule is that departeth from the body without Conversion Verse 23 Chap. 18. How the sorrow and lamentation of the Soule goeth on and how the Soule giveth up it selfe Verse 24 Chap. 18. A similitude of the state of the Soule after its departure Verse 25 Chap. 18. What joy or recreation the wicked Soule hath Verse 26 Chap. 18. Of the Condition of the Soule that converteth at the very last Verse 28 Chap. 18. Of the Condition of the earnest zealous Soule that feareth God Verse 29 Chap. 1. In the Eternall Nature without the Light of God is the paine and Torment Onely the Angels and Soules proceed from the Eternall Nature why outward things are transitory also the Cause of the Fall of our Soules Verse 16 Chap. 2. Men should not trust their Soules with any Man Verse 5 Chap. 2. Angells and Soules are Eternall Verse 64 Chap. 12. How the Antichristian Soules are after Death till Judgement Verse 28 Chap. 18. How the Spirit of God cannot be awakened in some Soules also what Soule can and what cannot be converted Verse 47 Sound Chap. 4. Further description of the sound and its operation Verse 73 Chap. 4. How the will which putteth forth from the Heart produceth and formeth the sound Verse 74 Space Chap. 1. How the vast space desireth contraction and that there must be a contrary will or else nothing would be neither Darknesse nor Light Life nor Death Verse 33 Chap. 2. What hath shut the vast space into a narrow roome
Why Women are talkative how the Moone governeth their Matrix why the Moone runneth her course so soone Verse 112 Chap. 11. How God divided Adam and made Woman out of him Verse 23 Wonders Chap. 3. How Christ prayed to his Father and wrought great wonders Verse 72 Chap. 9. How the Spirit of God openeth the wonders which were foreseene in the Eternity in the Wisdome Verse 115 Chap. 17. The outward Body should manifest the wonders of God Verse 14 Word Chap. 1. How the Word is God that Eternally maketh it selfe Verse 38 Chap. 2. The Word Createth in the Genetrix What the Eternall Still Joy is Also in what Nature is Generated Verse 78 Chap. 2. The Word taketh its Originall in Nature Two words are Generated in Nature the first expresseth the fierce power which is the Fathers Nature Verse 80 Chap. 2. A description of the second Word which is calâ—ed God Verse 81 Chap. 2. How the second Word dwelleth in the first will Verse 84 Chap. 2. How the second Word is the Sonne and the brightnesse of the Father also how Love and hate stand in opposition Verse 85 Chap. 3. The Word of God hath broken the fierce Might in the soule Verse 55 Chap. 4. How the Heart is the Word and the Spirit is the former of the Word Verse 80 Chap. 5. The soule the spirit and the body forme a Word Verse 86 Chap. 5. How the meaning the Word and the forming of words is to be understood Verse 96 Chap. 5. How the third Principle also may be understood in the Word Verse 112 Chap. 6. How the Word in Nine Moneths became a perfect Man Verse 84 Chap. 6. What in the Iron representeth the Word the Majesty and the Holy Ghost Verse 89 Chap. 8. How it is that the Eternall Word was to become Man Verse 67 Chap. 8. How the Word which became Man entered into Death on the Crosse and brake the seaven Seales Verse 68 Chap. 14. How the soule formeth the Word Verse 29 World Chap. 1. The Angelicall world is not without the place of this world Verse 34 Chap. 3. Of what and wherefore this world hath been created Verse 40 Chap. 3. God is a Spirit the seaventh forme manifesteth him wherein the Creation of this world is effected Verse 45 Chap. 4. This world shall not die but be changed the shaddow of every thing therein remaineth Eternally as a figure to the Glory of God Verse 28 Chap. 5. The inward Government is not severed from this world Verse 16 Chap. 5. Whence this world is become corporeall Verse 17 Chap. 5. This world is a similitude of the Deity in Love and Anger Verse 81 Chap. 5. This world is a Sprout out of the Eternall Nature Verse 82 Chap. 5. The Forme of this world was from Eternity in Gods immateriall Nature Verse 83 Chap. 5. How before Time the world was without substance Lucifer hath stirred up the Fire in his habitation Verse 97 Chap. 5. Where the Angelicall world is manifest Verse 117 Chap. 6. How wee are yet blinde concerning the substance of this world Verse 10 Chap. 6. What wee are also what the world and the Originall thereof is Verse 40 Chap. 6. The Eternall Substance and this world are like a Man they each generate their like Verse 46 Chap. 7. Why God rejecteth not the world before the End of Time Verse 18 Chap. 8. Of our own hard Prison in the spirit of this world Verse 14 Chap. 9. Why this world was Created which before the Creation stood in the Eternall Wisdome as an Invisible Figure Verse 6 Chap. 9. Of the inclination of the Spirit of this world Verse 9 Chap. 9. Of that which the Spirit of this world hath built Verse 10 Chap. 9. That which desireth to reach God must passe through the Fire also what Fire that is which must dissolve the world Verse 8 Chap. 11. The world is full of God where God is and where the Abysse is Verse 107 Chap. 11. What the substance of this world the Angelicall world and the Hellish world are in the sight of God also where God is to be sought Verse 110 Chap. 14. The world maketh the Children of God but a Gazing Stock Verse 55 Works Chap. 4. As the building shall appeare so shall the builder our works follow us Verse 52 Chap. 5. How the evill works of the Regenerate in Christ shall appeare Verse 134 Chap. 8. The description of the New Body and of the Old Man and how our works shall follow us Verse 77 Chap. 18. How all works follow after the will also how Lust in the soule is awakened Verse 21 Wrath. Chap. 1. The severe Kingdome of wrath is in the Centre how the Father is but one how the third Principle could not have been created Verse 49 Chap. 11. How God warneth Men of his wrath and how he letteth that come which Man himselfe hath awakened as Warres Famine Pestilence c. Verse 40 Chap. 11. What wee have inherited from Adam How the Anger should have rested Eternally without the awakened wrath no Devill can move a Flie. Verse 41 Writings Chap. 4. Though the Authours writings be hard and incredible yet they have an Infallible certainty of assurance Verse 19 Chap. 4. His writings have an assurance in the Centre of the Earth Verse 20 Chap. 5. This is no understanding but childish writing Verse 33 Chap. 6. How people may be benefited by these writings Verse 9 Chap. 9. What the Devill intendeth to doe with these writings Verse 1 Chap. 9. The worlds servants had rather loose God and the Kingdome of Heaven then their honour and Goods The whore by the Instigation of the Devill will persecute these writings Verse 2. Chap. 10. Advice in these writings to rest contented with the present apprehension of them Verse 31 Youth Chap. 15. Of the wickednesse and unrulinesse of youth if they perceive their Parents give way to it Verse 5 Zeale Chap. 12. The Innocency of the blinde simple zeale against the Martyrs Verse 21 Chap. 16. Of the Great submission of the Love of God Patience is better then zeale Verse 36 FINIS XL. QVESTIONS Concerning the SOULE Propounded By Dr. BALTHASAR WALTER And Answered By JACOB BEHMEN Alià s Teutonicus Philosophus And in his Answer to the first Question is the Turned EYE OR Philosophick GLOBE Which in it selfe containeth all Mysteries with an Exposition of it Written in the Germane Language ANNO. 1620. LONDON Printed by Matth. Simmons in the yeare 1647. A CATALOGUE OF THE 40. QUESTIONS READER THe Author wrote this Answer to these Questions chiefly for his friends sake that sent them to him as also for the benefit of all such as love the knowledge of Mysteries this friend of his was Dr. Balthasar Walter who travelled for Learning and hidden Wisdome and in his returne home hapned to heare of this Author in the City of Gerlitz and when he had obtain'd acquaintance with him he rejoyced that at last he had found at home
the second Circle on the right hand number 45. standeth Sonne who is the Judge and x Or Separatour Arbitratour and below at the same Circle standeth Soules Joy in Ternario Sancto signifying that the soule shall have Joy in its workes which it hath brought into the inward Mysterie in the Angelicall world and which it hath wrought in the foure Elements to the prayse of God for the foure Elements stand with their root in the Great Mysterie 231. And were not the y Angelicall Earth Earth come into such a corrupt state and Condition and if the poyson of the Devill and his kindling had not procured it it had been one Essence in the other three Elements as in the Heavenly Essence it now is Spirituall Bodies Habitation number 59. 232. Adam hath swallowed this morsell and thereby lost his Angelicall forme For the foure Elements should be hidden in him and he should live but in the one Element in Divine Power and know nothing of Evill as at the right hand in the Liberty number 59. there standeth the Spirituall bodies Habitation and there should the body of the Image that is the body of the soule dwell but it was hindered it must under the Earth and be shut up in the Earth Earth number 60. 233. Under the words Foure Elements standeth Earth number 60. signifying that Earth is wholly slipt out or fallen off from the inward world for the word Earth toucheth neither the left nor the right Circle it is as it were dead but the Crosse goeth through it signifying its Restauration that the Humane Earth is Regenerated on the Crosse and that the Heavenly Divine Essence shall be severed from the Essence of the Darke world by the Divine Fire where then there shall be new Earth in a Heavenly source forme Essence and property and that which is in the Earth hidden shall spring up againe in the heavenly part and here the Resurrection of Man is to be considered and further it is to be considered that the Earth is placed thus in the Abysse for it reacheth no Principle therefore it must vanish Earthly Man number 61. 234. Under the word Earth standeth number 61. Earthly Man there the Crosse is between the words which signifie the fallen Earthly Man that is fallen under and into the Earth that is he is fallen z Or to the Earth as to his owne home Or to the subject to it to be the Earths and the Crosse parteth the words Earthly and Man for Man shall be severed from the Earth againe and enter into his Eternall part whether it be into the Light or Darke world Wonder number 62. 235. Under the line of the Crosse standeth number 62. Wonder which signifieth that the Evill Wonders and also the Evill part of the Earth shall * Or in at the Judgement of God when God shall make separation fall a As to its owne place home to the Abysse of Darknesse and be the Earth for all Devills and b Or Evill wicked people to dwell together upon for the Abysse standeth under it number 1. Babell number 63. 236. Next to that word Wonder standeth number 63. Babel signifying that Babel is onely a Wonder of the Abysse and she worketh onely Wonders in the Abysse * Or selfe Reason Owne Reason in Babell number 64. 237. A little above under the Circle at the right hand after Earthly Man number 64. standeth Owne Reason in Babel which goeth about the Circle of the second Principle and goeth along in its owne Power under the Divine world it supposeth it selfe to be in God and that it serveth God and yet it is without God in it selfe and teacheth and doth its owne Matters onely it ruleth the outward world according to its owne Reason without the Spirit and Will of God even according to its owne selfe-will onely Therefore it goeth about the Light world flattering and giveth God c Or good faire words but remaineth without God still in the Abysse and entreth into it Wonder of the Great Folly number 65. 238. Under Owne Reason number 65. standeth Wonder of the Great Folly signifying Babell which hath found all d Or Inventions Arts e Cunning deceit fallacies subtleties and f Feates or tricks devices and lost it selfe it seeketh Gold and loseth God it taketh Earth for Gold Death for life and that is the greatest folly that can be found in the g Or Being of all Beings Essence of all Essences as is enough demonstrated in other places The Conclusion 239. Thus we see where our home is not in this world but in the two inward worlds in which of them we h Or converse trade here in this life into the same we enter when we dye we must leave the outward we must be new-borne onely on the Crosse 240. Babell hath wholly turned it selfe away from the Crosse which signifieth proud men wedded to their owne Wit and Reason who rule themselves by their witty folly 241. The Earthly Man upon the Crosse number 61. signifieth that simple flock of people which yet hang to the Crosse of Christ and are at length regenerated through the Crosse 242. But Reason hath also rent it selfe off from the Crosse i By taking its owne pleasure and makiag Lawes according to its owne power though against right by owne pleasure owne Power and Lawes and that is the Wonder of Folly which the very Devills doe mock at 243. The Reader should consider this further for there lyeth much under it it hath the understanding of all the three worlds behold thy selfe therein it is a most true Glasse for the Ternarie is a Crosse and it hath two Kingdomes in One which part themselves by sinking through Death 244. Therefore the Devill would be above God and therefore God became Man that he might bring the soule out of the Wrath through death into another life into another world which yet remaineth in the first but it turneth the back to it as this Figure is and the Crosse standeth between the two Principles and goeth from the Fire-life into the life of Light 245. Understand us thus my beloved friend the soule hath its Originall in the fire-life for no Spirit subsisteth k Or sine absque without the source of the fire and it goeth out from it self with its own will through Death it accounteth it selfe as dead and sinketh it selfe downe as dead and so falleth with its will through the Principle of Fire into the Divine light Eye and there it is the Chariot of the Holy Ghost whereon he rideth 246. But when it will goe of it selfe then it continueth in its owne Fire-nest in the Originall wherein it was awakened as Lucifer did for it is awakened at the beginning of the Crosse at the left hand as is to be seene in this Figure and that is its Originall as shall be further mentioned hereafter 247. l The soule It is a whole Figure of
the Crosse according to the outward Image of the body it resembleth a Crosse-Tree the body having two Armes signifying two Principles and the body in the midst which is a whole Person The Heart is the first Principle and the Braine is the second the Heart hath the soule m Viz. seated in it and the braine the Spirit of the soule and it is a new childe and yet not a new one neither the stock is from eternity but the branches grow out of the Stock 248. And though it hath not been a soule from Eternity yet it hath been knowne from Eternity in the Virgine of the Divine Wisdome upon the Crosse and in the Roote it belongeth to God the Father in the soule to God the Sonne and in the Will to God the Holy Ghost 249. Seeing then its will could not stand in the Father but would domineere and so it fell into the fire of Wrathfulnesse therefore the Father gave it to the Sonne and the Sonne tooke it into himselfe and became Man in it and brought it by the n Verbum Fiat Word Fâ—aâ— into the Majesty into the Light againe for the Sonne bringeth it through the Anger and Death into the Eye of Holinesse again at the right hand into another world in God to the Angels whereof there shall be further meâ—tion made hereafter Now we come againe to the sixt Forme of Fire 250. Know then wherefore wee have set the Crosse here the * ✚ X. Crosse is otherwise the number ten when we number in the order of Reason But according to the two Principles where the Eye appeareth parted the Crosse should be between the fift and sixt forme where Light and Darknesse part 251. But you must know that God is both the beginning and the End and therefore we put the Crosse at the End according to Reason for there wee goe through Death into life it is our Resurrection 252. Againe the Number †X or 10. Ten is the first and also the last and through it is death and after death Hell viz. the Wrath of the Darknesse which is o Or Extra Crucem without the Crosse for it falleth againe into the A and the Creator is in the A into which Lucifer would faine have insinuated himselfe but he is driven out into Darknesse which is his Kingdome in the source 253. You must understand that we meane by the twofold Eye a Round Globe cut in two wherein the Crosse stood from Eternity it cannot be drawne in any portraiture because the halfes are so in one another they are one and yet two the Spirit onely understandeth this and whosoever doth not enter through death upon the Crosse into Regeneration that is into the Divine Body he understandeth not this and let him leave it p Or unmastered uncensured or else he will be q Or make himselfe a Devill in so doing a workman and censurer for the Devill we would have the Reader faithfully admonished for it is most certaine 254. For this figure containeth the whole Ground as deep as a Spirit in it selfe is and the Reader cannot know it without r Or right Eyes viz. Spirituall Eyes true Eyes words cannot be set according to its right order for the first is also the Last and the middlemost goeth through all and is not knowne but in it selfe Therefore searching is not the best way to finde the Mysterie in But to be borne Å¿ Or of God in God is the right way to find it for without t The New-birth that all is but Babell 255. All lyeth in the will and in the earnestnesse viz. that the will enter into * In Magiam Magick for the Eternity is Magicall all things come to Essence out of Magick for in the Eternity in the Abysse is Nothing But that which is is Magick 256. From Magick comes Philosophie which soundeth the Magick and seeking findeth Astrologie therein Eternally and Astrologie againe seeketh u His cause and Ruler its Master and Maker viz. Astronomie the * Sulphur Mercurium Sulphure and Mercurie which hath its owne Principle and therein is the third Magick viz. the x Medicus Physician who seeketh the y Or disease whâ—ch destroyeth the health corrupter and would heale it but he findeth the fourth Magick viz. the z Theologus Divine who seeketh the a The curse of God Turba in all things and would heale the Turba but he findeth the Eye of the first Magick and there he seeth that all is the wonder of Magick then he leaveth off from seeking and is a b Magician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 2.1 Magus in the first will for he seeth he hath all power to finde and to make what he will and then he maketh himselfe an Angel and remaineth in himselfe and so he is free from all other things and continueth Eternally This is the highest Ground of the Essence of all Essences 257. Although the Whore of Babell will by no meanes relish it yet we speake from good ground and say that Babell and her children are c Adulterous borne of whoredome in their * Magia Philosophia Astrologia Astronomia Medicina Theologia Magick Philosophie Astrologâ—e Astronomie Physick and Divinity Babell is the true Childe of none of these she is a Refractory proud Bastard Wee have knowne her in the A and O searching for Philosophie and Astrologie and have d Or found knowne her to be a Whore in all e Specula mirrours or looking Glasses or Expositions representations and illustrations and similitudes in her teachings Glasses she committeth whoredome in all Glasses 259. She saith she is the Eye but she hath a f Or squint-Eye false Eye that glimmereth out of her whoredome in Pride Envie and Anger and her seate in the Magick is the g Or back turned averse left Eye she boasteth upon the Crosse but she entreth not into the Centre she will not goe through Death into life 260. She saith I live and yet hath an unrighteous life but that is her true life if she would continue in it alone to her selfe But she oppresseth the Children that are borne h Or live in Patience and Râ—signation upon the Crosse and treadeth them under her feet 261. Therefore the Crosse hath bent its Bow and will shoote away Babell from the Crosse The Spirit of the Wonders declareth this in the Magick The first Crosse is the first Principle and it will shoote away Babell from the second Principle The seventh Forme of Fire 262. One Magick alwayes proceedeth from the other and is the Glasse and the Eye of the other wherein the wonders are knowne and propagated for in the Abysse there is nothing but in the Magick is all each Glasse is a Centre but yet it s owne for the lust l Or longing seeking and Desire bringeth it forth it is the Modell of the first 263. For when I search to
which is Eternall will continue and the distemper is nothing else but the Turba which as a destroyer alwayes insinuateth it selfe beware of that for the Old Serpent is subtle and have a care that you may be pure both in the beginning and in the End 300. For this worke endureth no dissembling it hath a cleere ground also it belongeth not to the Turba but to the beginning of the e Or Clarity Glory therefore beware of those that are borne with a wolvish disposition whose Spirit is a subtle Serpent we speak freely to you 301. Every thing that hath a beginning is sought by the beginning for the beginning seeketh through the Deep and would find the f Or bottome Ground and if the beginning findeth the Ground and that there be a limit in a thing then the beginning proceedeth to the limit and leaveth the g Or former first and seeketh further till it finde the Abysse and then it must remaine in it selfe and it can goe no further for there is nothing beyond 302. But if the beginning leave the first then it is under the power of the Turba which destroyeth it and maketh it to be as it was in the beginning 305. Then when the thing is destroyed the Turba is naked without a body and yet seeketh it selfe and findeth it selfe but without h Or substance Essence and then it entreth into it selfe and seeketh it selfe till it come into the Abysse and then the first Eye is found whence it proceeded 304. But seeing it is naked and without Essence therefore it belongeth to the Fire for it putteth it selfe into it and in the fire is a Desire to seeke its owne body againe and so the i Or Originall fire Fire of the beginning is awakened 305. And herein we know the last Judgement in the Fire and the Resurrection of the flesh for the Turba desireth the body which it had before though destroyed in the limit and the desire of the soule was the life of the body 306. But seeing there are two fires therefore the Turba is known in a twofold k Or Forme manner in an incorruptible and in a corraptible body viz. the one in the fire of Wrath and the other in the fire of Light l Viz. in the light fire wherein wee understand the Divine Body and in the Wrathfull fire the Earthly body which the Turba destroyeth for the Turba findeth the limit of it 307. Now the Eternall fire in the Eye of God is m Understood to be both the fire of Wrath and also the light-fire of Love and you must understand that the spirit without a body must remaine in the wrathfull fire for it hath lost its n Or substantiality or Body Essentiality the Turba in the fire hath swallowed it up 308. But the Spirit which hath a body which the Turba could not devoure remaineth for ever in the Essentiality in the Divine Body wherein his Spirit is which is the body in the love of God which is the hidden Man in the Old Adamicall man which hath Christs flesh in the corruptible body 309. And thus wee understand the soule to be a life awakened out of the Eye of God its Originall is in the fire and the fire is its life but if it goe not forth out of the fire with its will and Imagination into the Light viz. through the wrathfull Death into the second Principle into the fire of Love then it remaineth in its owne originall fire and hath nothing for a body but the Turba viz. the * Astringent harsh wrath in the Desire in the fire a consuming and a hunger and yet an Eternall seeking which is an eternall Anguish 310. But the soule which with its Desiring will entreth into it selfe and sinketh downe in its Reason viz. in its Desire and seeketh not it selfe but the Love of God it s owne fire is as it were dead for its will which the fire awakened is dead to the Fire-life and is gone forth out of it selfe into the fire of Love that soule is fully in the fire of love it hath also the body of the fire of Love for it is entred into it and is a great Wonder in the Divine Body and it is no more in it selfe for it hath mortified its will and therefore the Turba also is as it were dead and the will of love doth wholly satiate the Originall fire and therein it liveth Eternally 311. But the soules which have awakened the Turba they have lost the Image for the Turba hath devoured it and therefore such soules get bestiall Images in the Wrath and in Hell according as the Turba is in them as Lucifer gat the Image of a Serpent as the Will was figured here in this life it remaineth then o Or in its true similitude naked as it is 312. For the wrathfull Turba alwayes seeketh the Image but findeth it not and therefore it figureth the Image according to the Will for the Earthly desires stick in the will and that Image remaineth in the Wonders of God in the Eye of the wrathfull Principle 313. And here we understand that the eight Forme is the Turba which seeketh the Image and if it finde the limit of it it destroyeth it and entreth into the limit and seeketh further in it selfe and findeth at last the Abominations of that which the soule hath wrought in this life 314. And also we understand here the Fire which at last shall purge the p Or threshing floare Matth. 3.12 floare and the severe Judgement and wee understand that every fire shall receive its Essence from the Turba and also what that Turba is 315. Where then the fire will devoure the Earth and draw the Elements with the wonders in them into the Beginning where that which was at first will be againe and the Elements become one and every thing will represent its owne Wonders every thing in that fire whereinto its will entred 316. Hearken to this you Children of men it concerneth you for no beast proceedeth from the Eternall beginning but from the Modell of the Eternall and its Spirit attaineth not the Eternall as the soule of man doth 317. Also the corruptible body cannot possesse the Eternall it belongeth to the Turba But the new man borne of God shall possesse the Eternall for he is departed from the corruptible and hath put on God in Christ he hath the Divine Body in the Old Body 318. The Turba taketh away the Earthly source the outward body from the Earth remaineth in the Earth but the will taketh its workes along with it selfe for they are in the new body and follow it therefore let him consider what he doth while he is here in this life The ninth Forme of Fire The great * Severity Earnestnesse 309. Seeing then we understand that all things proceeded from the Beginning and that one thing thus proceedeth alwayes out of an other and seeing we understand that
if it be faithfull if not then the Devill dwelleth in it to which of these it giveth it selfe either to Covetousnesse and haughtinesse or to love and humility to that it belongeth 15. But if it persevere in q Malice or abominations wickednesse and so loseth God then it loseth the Crosse and its Eye is a Hellish Eye and its Turba introduceth the Forme and i Modell of an horrible Beast into the Eye and into the Will and Spirit 16. Therefore Christ called the Pharisees Å¿ Mat. 23.33 Serpents and Generation of Vipers for so the figure of their Spirit in their Pride and covetous will appeared to him for they would be Lords of themselves and not the servants of God in Love and humility 17. And so the figure of Antichrist in Babell appeareth in the presence of God like a Dragon with seven Heads which are seven Spirits upon which its hypocriticall spirit rideth in the Image of Man in the Abysse t Viz. the Spirit It will be accounted an Angell and yet is a Monster of a true childe of God it beareth the Name but its heart is that Beast Apocalyps 12. It is desirous of God and also of the Devill therefore it is such a Monster as is like a Man and yet containeth the Devill in it 18. O childe of Man flie away the dore is open the Turba is come it will destroy this Image if you flie not you must goe with it there is no other u Medic ne or Counsell remedy or help but to seeke the true Image in Love or else there remaineth nothing but Tribulation and Death saith the Spirit of Wonders 19. And this is now our direct Answer to this Question That the soule in the first Principle according to the Originall hath the forme of an Eye and yet twofold like a Heart wherein there is a Crosse 20. And in the second Principle it is a Spirit and a whole Image as the outward Man is 21. And in the third Principle it is a Glasse of the whole world all whatsoever is contained in Heaven and Earth every property of every Creature lieth therein For that Glasse is like the firmament and Starres 22. This is such a Crowne as in which the x How long he shall live number of the End of the life of the outward Man is contained and all whatsoever fortune or misforune can happen outwardly from the Spirit of this world The sixt Question What is the Power and Ability of the Soule 1. WE know that whatsoever cometh out of the Abysse and is the ground of it selfe can in it selfe doe all things for it is its y Or subsisteth from it selfe owne Essence it maketh it selfe 2. But though the soule be a twig out of the Tree yet now it is z Or entred into the condition of a Creature become a creature and is its a Or sui Juris or a thing of it selfe owne it is an Image of the whole and a childe of the whole For when a childe is borne then the Mother and the childe are two they are two persons but so long as it is in the seed in the Mother so long the seed is the Mothers and the Mother governeth it 3. But when the Childe is borne then it hath its owne life in it selfe and hath the b Centrum Naturae Centre of Nature in its owne power It governeth not onely in it selfe but also without it selfe in all that which is seede 4. We meane thus Gods Spirit and the Spirit of the soule are two Persons each is free from the other and yet both stand in the first beginning each hath its owne will 5. Now it is but right that the Child should be obedient to his Father upon paine of losing the Fathers inheritance For the Holy Ghost is the c A work master or builder Maker of the Soule he created it and therefore the Spirit of the soule should be obedient to the Holy Ghost upon paine of losing the Inheritance of the Holy Ghost viz. the Deity 6. And though wee have much to say here yet it is very dangerous to say it in regard of the false Magia for when the false Spirit knoweth it it practiseth Witchery therewith 7. Yet we will speake so that the Children may understand us and reserve the full speaking of it for them for it is not good to write such things not knowing who shall be the Readers 8. But to the wicked wee say that they belong to the Devill and shall have no part in our writings wee shut them out with a wall and strong enclosure that they may be blinde and not know our Spirit for we will not set the Serpent in d Viz. in our Spirit it our will is gone out from them and therefore they shall not e Or understand us know us though they should Carrie us in their hands there is a fast seale upon it 9. Christ said if ye f Mat. 17.20 have Faith as a graine of Mustard-seed then you might say to the Mountaine be removed and cast thy selfe into the sea this is no vaine word without Truth The will (g If it be strong note what Faith is that goeth strongly forward is Faith The first Power of the Will of the Soule 10. It frameth its owne forme in the Spirit it hath also such h Or might Power that it can frame another Image in the Spirit out of the Centre of Nature it can i Change the body into another shape give another forme to the body according to the outward Spirit for the inward is Lord of the outward the outward must be obedient to it It can change the outward into another Image but not durably 11. For Adams soule hath let in the Turba of this world so that if the Turba see a strange childe it riseth against it instantly and destroyeth it It continueth to endure onely so long as the inward Spirit can subdue and over-power the outward 12. And this k kinde or manner of power Forme is called Negromancy a Transmutation where the inward over-powereth the outward for it is Naturally and wee understand that when l 1 Cor. 15.51 we shall all be changed that change will be made thus by the same Turba which hath the first Fiat in it 13. For the body is Sulphur and sticketh in the Tincture and the Spirit driveth forth the Tincture now if the first ground viz. the soule wholly consenteth to it then the soule can make another m Forme manner of Image in the Sulphur but the Devill readily mingleth himselfe therewith for it is the Wonder of the Abysse over which he is Lord. 14. You must understand Note the power of the Will that the earnest will which otherwise is called Faith can doe great things with the Spirit the will can change the Spirit it selfe into another forme as followeth The second Power of the Will of
come into another l Or Source Property 5. And thus we give you to understand that the Tincture is the true Body of the soule for the soule is Fire and the Tincture ariseth from the Fire the fire draweth it againe into it selfe and allayeth it selfe therewith so that the wrathfull source is quenched and then the Tincture subsisteth in meeknesse 6. For the soule hath no Essence nor m Might or ability Power in it selfe but the Fire is its power and thus water proceedeth from the meeknesse of the Tincture 7. For the fire is desirous and where there is a desiring of the Originall there is also a finding of the Originall thus the fire findeth water in the Tincture and turneth it into Sulphur according to the power of all the seven Spirits of Nature and this is n Or the. a water of Life 8. For the Tincture springeth up in the water like a sprout and the fire in the Abysse causeth it and so the water in the Sulphur of the seven Spirits is turned into the Mysterie for the Great o Arcanum Secret what God and the Eternity can doe lyeth therein 9. And thus the Mysterie containeth two formes viz. fire and water and changeth it selfe according to them both viz. according to fire into Red and according to the Tincture into White p This white this is a splendour or Glance of the Fire by which the Life may see and know it selfe from whence Reason and the senses arise And the Minde is in the wheele of the Anguish in the Fire out of which the Essences arise 10. And so we see what the blood is viz. q Or an Habitation a house of the soule but the Tincture is its body 11. The true soule hath no comprehensible body which may be called soule but the body groweth in the Tincture in the Sulphur out of Sulphur that is each Spirit of the seven Spirits of Nature desireth Essentiality and that concrete Essentiality is Sulphur 12. For Sul is the vertue of the Light and Phur is the vertue of the foure Formes of the Originall of Nature as is mentioned at large in the third Booke 13. And thus the Phur desireth flesh that is a Mesch mixture or concretion Masse of fire and water and it is conceived and borne in the Tincture 14. And the Tincture is the sprouting of the body and the fire is an Originall of the Spirit through the Tincture for the Spirit of the soule taketh its Originall in the Tincture which then figureth the true Image according to the Image of God that is according to all the three Principles for in the Fire the soule is no similitude of God but in the Spirit it is the Image of God 15. For the first soule was incorporated with the Divine Essentiality together in the Tincture so that it had the Divine body in the virgine of Wisdome in which the Tincture standeth which is the Angelicall Image 16. And so wee answer you that as to the soule onely beside the Spirit it is a Globe of Fire with an Eye of Fire and an Eye of Light which turne themselves backwards into one another as the wheele in Ezechiel that could goe on every side though Babell hath contrived another meaning about it but a blinde one without Spirit 17. But as to its Tincture proceeding from the Light which ariseth both from the fire and Light Å¿ The soule it is a Spirit in which the Originall of the soule and of the Spirit cannot part asunder in Eternity It is an Eternall band and when the bloud t Run out is gone and the body dieth then that band remaineth in Eternity 18. As to the soule onely the body belongeth not to the Essence of the soule they are two severall Essences for the body is the Glasse and dwelling house of the soule also its u Inheritance owne Lands or goods or possession Proprietary and it is also a cause that the x Or poore meere soule altereth the Spirit according to the lust of the body or of the Spirit of this world 19. Whereby the Image in the Spirit is altered altogether according to the Contence of the Will which the soule hath y Or created or formed brought out of the Centre of Fire also out of the Wrath into the Light and all according to the Imagination 20. And we give you to understand that the Spirit z Or in this time of the body while it stayes here in the body can alter it selfe which is done without its knowledge by the Imagination viz. by the desire of a Lust-sucht Lust so that the Desiring figureth such a forme in the will of the soule as the lust either to evill or good is 21. And we further say that the meere soule is not corporeall but in its Tincture a body groweth whether it be a heavenly or a hellish body and yet is not a body which can be comprehended outwardly but a vertuall body the Divine body Christs heavenly body the heavenly flesh which he giveth us to eate in his Testament 22. It is such a body as the Turba cannot touch or apprehend it is immortall and incorruptible concluded in nothing but onely in the Noble Tincture which is without b Or substance Essence or Materiality and that body is incomprehensible to the outward flesh 23. But the outward Spirit if the soule doe not hinder it but let it in bringeth its Imagination into it and spoyleth it so that another strange Image commeth to be in the Spirit in the Tincture according to the contence of the Lust as the Covetous commeth to be a Wolfe the envious a Dog the Proud a Horse Peacock or other Beast also Toads Adders Serpents and other wormes and creeping things Now Gods Spirit receiveth not their Images so long as they continue such 24. And therefore Christ said ye must be borne anew of water and of the Spirit if you would see the Kingdome of God and therefore God became Man brought the Divine Image againe into the Tincture of the soule when it was spoyled in Adam so that now we must be borne anew in Christ if we will see God 25. And that also is done by the Imagination or Faith for Faith is an eating of the Divine Body as also every body groweth by eating 26. And the New Birth is not at all after such a manner as Babell teacheth her matters are onely as it were a Glasse of the true way to God but that Glasse must be broken for Moses his Vayle is gone we shall see hence-forward with cleere Paradisicall Eyes we meane the Children of God The eight Question After what manner doth the Soule come into the Body of Man 1. MY beloved friend I understand this Question to be meant concerning its Propagation for Moses telleth you how it came into Adam and we have declared that before But if you aske concerning its Propagation how it
seed and yet many times a wrathfull Turba windeth it selfe in according to some powerfull Constellation as is seene that honest parents many times have d Or evill wicked Children but God knoweth who are his 5. You see it in Jacob and Esau that strove in their Mothers e Or body wombe also in Caine and Abell in Isaac and Ismael and many others The tenth Question Whether is the Soule Ex Traduce and propagated after a humane bodily manner or every time new created and breathed in from God 1. I Very much wonder what kinde of understanding and Philosophie the world now hath that it cannot f Grunden resolve this yet I doe not blame you for I know such questions are agitated by those that account themselves learned Doctors in the Schooles and Universities who make great disputations about it I cannot but wonder at the proud blindnesse that there is no knowledge at all of God in g Their Reason or Arts of Logick c. Reason 2. Now therefore ye wise men behold your selves what ye are and what you understand you understand even nothing of the Mystery how will ye then be teachers it were better for you to carrie a Shepherds Crooke in your hand then to put on the garment of Christ 3. O! ye shall give an account for your seducing of the world and yet you vaunt your selves as if ye were God and arrogate Divine h Or might or Authority Jus Divinum Power to your selves Take heed what you doe you shall see against whom you have i Or striven kicked I feare me ye are for the most part of you in Babell awake it is Day 4. To you my beloved friend I give this Answer that the soule is not every time new created and breathed in but is propagated after a humane manner as a k Or twig springeth branch groweth out of a Tree as I may better render it as a man setteth or soweth corne or seed and so a Spirit and body groweth out of it 5. And this onely is the Difference that the three Principles are alwayes in l Or wrestling or contending strife about Man each would faine have him so that many times a wonderfull Turba is brought in while yet he remaines in the seed 6. But if the Parents both Father and Mother have their soules cloathed with Christs flesh the Divine Essentiality then it cannot be For Christ saith a good Tree cannot bring forth evill fruit yet the Turba in time can enter in m Or byâ— with the Reason 7. So also an evill Tree cannot bring forth good fruit that îs if both the Parents be evill and held captive by the Devill then an evill soule is sowne but the Principles cannot yet judge it nor the Turba neither It is indeed an evill Childe yet if it turne it may with the Imagination enter into the n In verbum Domini Word of the Lord. 8. But it is rare and seldome cometh to passe that a black Raven becometh white but where it is but o One parent good the other evill halfe in halfe there it may more easily be done but however it is possible it may very well be God casteth no soule away unlesse it cast it selfe away every soule is its owne Judgement 9. Consider this ye evill Parents ye gather p Goods Riches money for your Children get them good soules that is more necessary for them The eleventh Question How and where is it seated in Man 1. A Thing which q Or ungroundable is unsearchable and yet seeketh and maketh a ground in it selfe that hath its Originall and seat in its first r Forming or making Conception where it conceiveth it self in it self therein is its limit viz in the most innermost and it goeth forth out of it self and seeketh forwards where then it alwayes maketh one Å¿ Or resemblance Glasse according to the other untill it finde the first again viz. the unsearchable limit 2. Thus also is the soule it is in God t Or formed conceived in the u Or Sonne or Word Heart and the word which conceived it was in the Heart viz in the Centre and so it continueth in the Figure and in the seat as it was comprehended by the Fiat and so it is still at this Day 3. It dwelleth in three Principles but the Heart is its Originall it is the inward Fire in the Heart in the inward bloud of the Heart and the Spirit of it which hath a x or splendour glance from the fire is in the Tincture for it is cloathed with the Tincture and burneth in the Heart 4. And the Spirit moveth upon the Heart in the y Or concave doale or hollow piâ— or dâ—nt or furrow of the Heart praecordia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bosome of the Heart where both Principles part themselves and it burneth in the Tincture as a brimstony Light and diffuseth it selfe abroad into all the members of the whole body for the Tincture goeth through all the members 5. But the true z Ignis faber Vulcanus Fire-Smith in the Centre sitteth in the Heart and governeth with the Spirit in the Head where it hath its Counsell-house viz. the Minde and a Inward senses senses also the five chiefe Counsellours viz. the b Or outward senses five senses which arise from the five Spirits of understanding as we have declared in our c Threefold life third Booke and in our d Three Principles second and also in our e Aurora first 6. The soule is indeed seated in the inward Principle but it ruleth even in the outward viz. in the Starres and Elements and if it be not an Ape suffer it selfe to be captivated it hath power enough to rule them and if the soule demerse it selfe into God the outward must be obedient to it 7. And if it cometh againe into the outward riding upon the Chariot of the Bride and so have the Holy Ghost for an assistant no assault of the Devill is of any consequence it destroyeth his Nest and driveth him out and he must stand in scorne and shame 8. And this is our Answer to this Question it must not be so understood as if when a man is beheaded and so his bloud gush out and the outward Life perish that this reacheth the soule and killeth that no it loseth f Viz. the third Principle one Principle indeed but not the g Or outward workes Essence of that Principle that followeth it in the Tincture in the Spirit as a shadow 9. For the outward Essence reacheth not the inward in the soule but onely by the Imagination there is nothing else in this world no fire nor Sword that can touch the soule or put it to Death but onely the Imagination that is its poyson 10. For it Originally proceeded from the Imagination and remaineth in it Eternally The twelft Question How is the Soule
enlightned and what is the Illumination of it 1. WE must consider that if the Sun were taken away out of this world that all things would be in Darkenesse and then outward Reason would say we are in darke Death and in the h Or bitternesse wrathfulnesse of the cold and it were so indeed 2. Now observe my beloved minde and consider with thy selfe when thy body perisheth and so thy spirit loseth the i Viz. the light of the Sun Sun How canst thou then enjoy the Light and wherewith wilt thou see In simplicity wee put thee in minde of this that thou mayst consider it 3. That thing which consisteth in the Eternall Liberty if it alwayes enter againe into the Eternall Liberty it hath no darknesse for it dwelleth in Nothing that doth k Give make or cause afford darknesse it is free as the Eye of God which beholdeth it selfe through a l Or Being or Essence substance 4. When that imagineth after somewhat in Lust then the will entreth into that somewhat which the Desiring Lust it selfe maketh and this receiveth the will into it selfe and overshadoweth it so that it dwelleth in darknesse and can have no Light uness e it goe forth againe out of that thing into the Liberty 5. Thus we earnestly give you to understand that wee have no Light in all our m matters or businesse Note the caus◠of our spirituall blindnesse affaires and workes if wee let our will enter into that which we have wrought by setting our Heart and will upon the worke of our own hands in Covetousnesse then the soule is wholly blinde and we have no light in us but onely the outward Light of the Sunne which giveth light to the outward body and when that perisheth then the soule is imprisoned by that thing n It was set upon 6. Thou must here understand the Spirit and will of the soule for the Prison of the soule is a Darke o Cave or hole vale p Voyde of Light having no Light and although it doe elevate it selfe and inflame it selfe yet it becometh onely a wrathfull flash of fire and is like the Devill and cannot q Or reach attaine the Divine Light in it selfe 7. The cause is it hath brought Abominations into its will and spirit which darken the Spirit and hold it captive with the Turba for Gods Light goeth not backwards but forwards into the Eternity 8. And therefore Gods Eye is r Or in two halves or parts twofold standing back to back as before in the figure one part tendeth forwards into the still Eternity into the Eternall Nothing viz. into the Liberty 9. And the other part tendeth backwards into the Desire and maketh darknesse and the Centre of Nature therein and driveth it to the greatest anguish and sharpnesse 10. And then the will againe sinketh out of the Anguish through the darknesse into the still Liberty and bringeth the wrathfulnesse of the Mobility and earnest sharpnesse out of the Anguish with it 11. In which sharpnesse the Liberty when the will bringeth the sharpnesse into it becommeth a highly triumphing Majestick Light which is called Gods Light which shineth for ever and cannot be ſ Or shut up smothered by any thing for it shineth in the Eternall Liberty and desireth no more 12. And if as thou Earthly man perhaps dost suppose God would receive thy spirit into his Majestick Light while thou lettest in thy Abomination viz. Covetousnesse which hath brought forth Pride Note Pride is the fiery life and the reflection of Covetousnesse as in a Glasse which is the fiery life of Covetousnesse into thy will so that thy will sticketh wholly in Earthlinesse thou wouldst darken Gods Majesty and thy spirit and will would neverthelesse stick in Covetousnesse and burne out with the fiery source of the soule as a Reflection in a Glasse viz. in Pride and thou shouldest not be able to reach the Majesty of God 13. Nay if thou shouldst sit in the Crosse of the Holy t Or Trinity Ternary and wert encompassed with all the Holy Angels yet thou shouldst sit but in the Darknesse and thy Spirit should shine but in the Glasse of that Essence which thou thy selfe hast brought into the Spirit 14. But if now the soule with its Spirit in its Image will see God and behold the Eternall Light in Gods Majesty then it must goe in a twofold way in this world and then it shall obtaine the Eternall body viz. the Image of God and also sustaine the outward Life with the Earthly body and then it shall bring all the Wonders for which God created it in an outward Life which wonders also it ought to awaken in the outward life into the inward life and eternally rejoyce it selfe in them and have them as a u Looking-Glasse also as a sport Glasse and this is the right way which followeth The exceeding Precious * Or Gate of the Day spring from on high Gate of the Aurora 15. Behold thou beloved Soule if thou wilt attaine the light of God and see with the Eye of God and wilt also enjoy the light of this world and sustaine thy body and seek the wonders of God then doe this as God himselfe doth it 16. Thou hast in thy soule two Eyes which are set together back to back the x In Resignation one looketh into Eternity the y In self-hood other looketh backwards into Nature and proceedeth forth alwayes and seeketh in the Desire and alwayes maketh one Glasse after another let it be so it must be so God will have it so 17. But turne not this z Viz. the left Eye other Eye back into the Longing but with the Right Eye alwayes draw the left backwards to thee and let not a The left or Eye of Nature this Eye with the will of the Wonders goe from thee viz. from that Eye which is turned into the Liberty but draw to thee its wonders which it hath manifested and wrought 18. Let this Eye seeke foode for the Earthly body but let it not enter into the foode that is into Covetousnesse but draw it close to the seeing Eye and let it not goe 19. But let the hands labour and get food and let the Eye draw the Wonders to it but not b Covetousnesse Envie Pride or Anger Matter Else that which is drawne in will be darknesse to thee 20. Let the Devill roare at thee making a noyse before thy left Eye he cannot get in unlesse thou suffer thine Eye to receive in c Somewhat wherein it trusteth Matter 21. Thus when thy Earthly body perisheth thou shalt see with the right Eye all the Wonders d Or which are in the Eye of Reason in the Left Eye which thou hast wrought and found out here and when the Earthly life is gone then thy left Eye is free from the e Ephes 2.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nature of Wrath. 22. And
although it hath Nature for it is Nature it selfe which doth awaken and hold the Wonders yet then it is with the Wonders in the Eternall Liberty seeing it hath taken in nothing of Matter therefore it is free 23. And Nature with its Wonders is a fiery sharpnesse and taketh hold of the Eternall Liberty and so maketh Majesty in the Liberty in the Wonders whence the Right Eye which is as it were dead here in this life becometh enlightned and doth f Or solace it selfe rejoyce with the left Eye for ever in the exceeding joyfull Majesty and seeth God with both Eyes eternally 24 This is one Gate He that seeth and knoweth this rightly in the Spirit he seeth all that God is and can doe he seeth also therewith through Heaven Hell and Earth and through the Essence of all Essences also it g Or the understanding of the whole Scripture is contained in it is the whole Scripture whatsoever hath been written from the beginning of the world hitherto but this is a rare and precious h S ght or vision seeing the Old Adam knoweth it not he seeth it not onely the New Man that is borne in God 25. But seeing the weake Minde will so hardly understand us therefore we will set it downe more plainely Behold if thou wilt see Gods Light in thy soule and wouldst be enlightned from God then doe thus 26. Thou art in the world hast thou an honest i Or employment calling voyde of Deceit continue in it worke labour finish thy businesse as necessity requireth seeke out Wonders both in the Earth and other Elements let the Art be what it will it is all the worke of God seeke Silver and Gold in the Earth and make Artificiall workes of them build and plant All serves to manifest Gods workes of Wonder But marke this * Or Lesson A. B. C. 27. Thou must not give thy spirit leave to enter into and fill itself therewith and so make a Mammon of it and k Or make its Nest therein set it selfe therein as in a Darkenesse else it is but a foole in the sight of God and the Devills Ape and its will is wholly fixt therein and so thy noble Image is altered according to thy Imagination in the Spirit and according to thy will which stickes in Covetousnesse and so thou losest Gods Image 28. For that is Magicall it is as subtile as a spirit yea much more subtile it is much more subtile and thin then the soule it selfe it is as God who dwelleth in the Eternall Liberty and yet is not comprehended by any thing for he is thinner then any thing and so is thy Noble Image 29. And yet it consisteth l Or of in heavenly flesh and bloud and is an Essentiality come out of the Divine Body it is Christs flesh and bloud and thy soule dwelleth therein The soule it is the fire of the Majesty therein 30. And the Holy Ghost sitteth in the Heart of the Image and proceedeth from the Image with voyces Languages wonders sounds and songs 31. If thou beest n Faithfull and sincere upright thou bringest thy wonders into this Image and doe it thus set thy left will upon the worke which thou doest and consider that thou art Gods servant in the vineyard of God and labour faithfully 32. And direct thy Right will upon God and that which is Eternall and thinke not thy selfe secure at any time thinke that thou art but at thy day-labour and must alwayes listen for the voyce when thy Master shall bid thee come home 33. Give Reason no o Or leave roome to say this is my treasure it is mine I have enough I will gather much that I may get honour in the world and leave much to my Children 34. But consider that thy Children are Gods Children and thou Gods servant that thy worke is Gods worke and that thy Money Goods minde and bloud are in Gods hand he may doe what he will with them when he calleth thee home into thine owne Country then he may take thy labour and give it to another 35. And give thy heart no p Or leave roome to suffer the Spirit of thy will to bring in haughtinesse into the Image but cast downe thy will continually in humility before God and so thy Image alwayes entreth with thy will in humility into the Majesty of God and so thy Image is continually enlightned with the high Triumphing Light of God 36. O! how cheerefull is the soule when its anguish source of fire q Or perceiveth tasteth Gods Light how exceeding r Or friendly courteous is it O! how it boweth it selfe before God! 37. Thus the soule and the Image in the Spirit are all three in one another for they are one Essence according to the Holy Trinity My beloved brother we answer to this Question of yours thus that the soule cannot be any other way enlightned then thus its Illumination is onely after this manner 38. The soule is in this world and also in God here in this life it is a servant of Gods Wonders which it should open with one Eye and with the other bring them into the beginning before God and set and cast all its doings into Gods will and by no meanes say of any thing in this world this is mine I am Lord of this for it lyeth if it say so 39. All is Gods thou art a servant and shouldst walke in Love and Humility towards God and thy Brother for thy brothers soule is a fellow-member with thy soule thy brothers joy in Heaven with God is also thy joy his Wonders are also thy Wonders 40. For in Heaven God is All in All he filleth all the Holy Ghost is the Life in All theâ—e is meere Joy there is no sorrow there all is Gods also all belong to the Image of God all things are common one rejoyceth at the Power brightnesse and beauty of another there is no malice or envie for all that remaineth in Death and Hell 41. Therefore yee Elect Children of God who are borne againe in Christ take it into Consideration depart from Covetousnesse and self-will yee have been a long time led blindfold in Babell goe out from her you are called with a Å¿ Strong or loud sounding voyce shrill voyce it will shortly raise the Dead let it be a furtherance to you that you may obtaine Eternall Joy in God 42. The Spirit sheweth plainely that whosoever will not grow forth together with the new sprout which groweth in the t Viz. the Eternall Word Mother shall and must be cast into the Lake of Brimstone with the Dragons Whore in Babell 43. There is a time of earnestnesse at hand and though thou seest it not with earthly Eyes yet it will certainely come upon thee thou wilt see well enough in thy Death what kinde of Judgement this is and in what time and under what Turba thou hast lived we speake in
good earnest as we ought The thirteenth Question How doth the Soule feed upon the Word of God 1. IF the soule doe enter thus as above mentioned into the Light of the Majesty and receive the light of God then it hath wholly a longing and lusting and continually attracteth in its Desire the Divine Power viz. the Divine body into it selfe and the Holy Ghost is the Power of Gods Spirit and so it obtaineth the body and Spirit of God and eateth at Gods Table All that the Father hath is the Sonnes and whatever the Sonne hath that belongeth to his Image 2. It eateth Gods flesh and Christs Body and by this eating the Divine Body doth also grow u Or to or from or out of it or as a Chicken groweth in an Egge in it so that it thus gets the Divine Body and so becommeth Gods Childe not onely a similttude but a Childe borne in God out of his Essences and liveth in God 3. When it heareth Gods Childâ—en teach and speake Gods word even in this world it receiveth it and eateth it Note the foode of the Soule 4. The outward Man eateth Earthly bread and the soule eateth the Bread of God of which Christ said that he giveth us his body for meate and his x The Author calleth Baptisme and the Supper of the Lord two Testaments Testaments are nothing else 5. Indeed we eate not Spirit without Body for the soule is Spirit already before hand and desireth to have a body and so it getteth both body and Spirit 6. Let this be spoken to thee O Babell and see how thou handlest Christs Testaments and what thou teachest when thou sayst Christ Testaments are Spirit without Body thou belyest God and denyest Gods Substantiality Christs heavenly Body which is greater then all things which is the fulnesse of all things but in its owne Principle 7. O Earthly mouth thou shalt not bite it with teeth the soule hath another Mouth which receiveth it under the outward Element the outward receiveth the outward and the Inward receiveth the Inward 8. The Supper of Christ with his Disciples was so the outward is a Remembrance the Inward is the substance for the Kingdome of God consisteth in Power it is Magically not as a thought but Essentiall substantiall 9. The Magia maketh substance for in the Eternall Nothing there is Nothing but the Magia createth y Something where nothing is 10. Now in God there is not onely Spirit but Nature substance flesh and bloud Tincture and All this world outwardly is a similitude of the Inward world 11. We tell you wee speake what we feele see taste and know and not a fable or Opinion and that not for our selves onely but for you as one member is bound to doe for another that so our Joy may be in you and we also may enjoy you againe as brethren together in one Essence He that desireth to know further of this let him read our z Threefold life 13. Chap. third Booke and there he shall finde the Circumstances concerning the a Seele-Messe the foode Messe Supper or eating of the soule Soules-Meale and Christs Testaments The fourteenth Question Whether is such a new Soule without Sinne We understand here the propagated Soule in a Childe newly borne 1. MY beloved friend this is a very b sublime or sharp or subtile deep Question yet you shall be answered for the time of the manifestation is borne the Day breaketh the Night is past therefore eternall prayse and thankes be given to God that hath againe begotten us to light and to an inheritance that never fadeth away and hath received us for his beloved Children 2. My beloved friend you know well the heavie fall of Adam as we have shewen you copiously in all our writings viz. that the soule hath turned it selfe away with the right Eye from God into the Spirit of this world and is become disobedient to God and hath wholly depraved its Noble Image and changed it into a monstrous Image and hath let in the Spirit of this world whereas it should have powerfully ruled over it with the will and not have let the soule eat of evill and good at all 3. But now it hath plainely transgressed Gods c pleasure Command and hath put its Imagination into the Earthly Spirit where the Turba which brought the Earthly Monster into its Noble Image instantly tooke it captive and so the Turba instanly sought and found the Limit in which the Image perished and if the Word had not d Set it selfe in the middest mediated or interposed it selfe it would have continued so for ever 4. And so now the Turba is once seated in the Earthly Abysse and hath captivated both body and soule it alwayes driveth the body to the limit and there destroyeth it and casteth it away and then the poore soule remaineth Naked without a Body 5. And except it turne with its Right Eye againe into the Word and get againe a body borne out of God it is but naked and hath the Turba in it which stirreth up the fire in its great Anguish for e Viz. the Turba it is an eager hunger a seeker and a finder 6. Now it is throughly knowne to us that our soule is fast bound to the Spirit of this world for the Turba holdeth us captive in the Wrath of the Anger of God 7. And although our soule get out and become New-borne in God yet f The Turba it possesseth the outward body still and consumeth it for it pierceth through it even to the Abysse and there it findeth that it is onely a Glasse of the Eternall and then it goeth forth from the Glasse into the Eternall and lets the body lie in the Nothing 8. Also you know well that the soule wich the body in the seed is halfe Earthy for it is Sulphur that is g Phur is power Matter or substance Phur and h Sul is Spirit or Light Sul i In one another together and the Turba is in it which hath ability enough to destroy the seed 9. How then can a soule be borne pure It cannot be it bringeth the Turba with it into the world and is sinfull in the Mothers k Or body wombe 10. But know that God is become Man and the Word Fiat hath agiane put it selfe into the seed an although the Turba be now in the Earthly part so that the seed is not altogether free yet the matter stands thus with the soule 11. The soule is not wholly forsaken of God so farre as the Father and Mother are l Or vertuous honest and in God for it cometh from the soule of the Father and of the Mother and although a Childe dye in the Mothers wombe without m Externall Baptisme Baptisme yet it is baptized with the spirit of the Father and of the Mother viz. with the Holy Ghost which dwelleth in them and the Turba is destroyed in
Death for the n That which belongeth to Faith Faiths part passeth through to God 12. But the matter is farre otherwise with wicked Parents if the Childe die in the Mothers wombe o Vide Question 19. ver 12. the soule of it falleth into the Turba and reacheth not God to Eternity it also knoweth nothing of him but it is a life according to the Essence and property of the Parents 13. And yet it doth not by this reach to the inflammation for that soule it selfe hath not yet committed p Actuall sinne but it is a spîrit in the source quite voyde of selfe-desire and wonders it is like burning Brimstone like the q Wandring false Lights that lead people astray in the night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignes Fatui and cannot reach God but remaine between Heaven and Hell in the Mysterie untill the Judgement of God which shall at last gather in its harvest and put every thing apart in its own place 14. Although r Or one that is learned in the letter or carnall Reason Mr. Sophister may herein have other Å¿ Meaning or Opinion Philosophie but we care not for his Art we have Eyes and he hath art we speak what we see 15. Thus we give you to understand that no soule is borne into this world without sinne how honest soever the Parents be for it is t Ausgebrutet engendred or hatched conceived in the Earthly seed and bringeth the Turba of the body with it which also hath begirt the soule 16. Therefore God made a Covenant with Children in the Old Testament in the Circumcision and bound them in that Covenant to have their bloud shed and so drowne the Turba of the soule therewiâ—h 17. And in the New Testament the Baptisme wherein the Holy Ghost washeth away the Turba with the water of Life the water of the soule that it may u Stand or appeare before God draw neere to God and be his Childe 18. But they who say that those who have not baptisme as Jewes and Turkes and other people who have not the knowledge thereof among them nor the Candlestick are all rejected of God although in their Doctrine Life and deeds they doe earnestly strive to enter into the Love of God they speake phantastically and without knowledge like Babell 19. Blessednesse lyeth not onely in the outward Word but in Power who shall cast out him that entreth into God 20. Is not this Babell which hath confounded the whole world so that People have divided themseves in Opinions and yet in the Will they goe but one way what caused this but onely the Antichrist when he x Tooke Gods Government upon himselfe drew the Kingdome of God into his owne Jurisdiction and made a meere fable of the New-birth which very Children will be ashamed of when it shall he day 21. Wee can say with good ground that Antichrists teaching is but y A meere flourish casting a mist before the Eyes jugling beating of the Aire a slight of the Serpent which continually beguileth Eve 22. Thus we know that no soule commeth into the world without sinne each bringerh the z Disharmony Turba with it for if it were without sinne then it must also dwell in a body wholly pure and having no evill will in it and in which is no Earthly z Disharmony Desire 23. Now body and soule are thus a Seeking or strife of the foure Elements bound together untill the Turba findeth the b Or knit Limit of the body and then it seeketh the works of the body as is above mentioned The fifteenth Question c Or End How commeth sinne into the Soule seeing it is the worke and Creature of God 1. AS it is mentioned before so it is the Turba with the Earthly c Seeking or longing Desire come together into this world and so the soule is strongly drawne by two viz. by the d Verbum Domini Word of the Lord which mediated or interposed it selfe which out of Love is become Man this draweth the soule continually into the Kingdome of God and plainly sheweth the soule the Turba so that the soule seeth in Nature what falshood and sinne is and if it yield it selfe to be drawn then it becommeth borne againe and so beommeth Gods Image 2. Secondly the Turba also mightily draweth the soule with its band and continually bringeth the Earthly desire into it especially in the youth when the Earthly Tree sticketh full of greene sprouting Essences and Poyson then the Turba doth so mightily insinuate it selfe that many a soule is not freed to Eternity 3. In a thing which hath its rise from two beginnings being of equall weight one part will sinke downe if weight be added to it be it either good or evill that is added 4. Sinne maketh not it selfe but the will maketh it it commeth from the Imagination into the Spirit for the Spirit entreth into a thing and is infected by that thing and so the Turba of that thing commeth into the Spirit and first destroyeth the Image of God 5. And the Turba proceedeth further and searcheth deeper and so it findeth the Abysse viz. the soule and seeketh in the soule and so findeth the wrathfull Fire by which it mingleth it selfe with the thing that is so introduced into the Spirit and thus at length sinne is wholly borne Now therefore whatsoever desireth to bring that which is outward into the Will that is sinne 6. The will ought to incline to nothing but to meeknesse and Love as if it were a Nothing or Dead wee should only desire to live to God so that God may worke in us and whatsoever wee doe besides our will must be directed so that we doe it to God 7. But if we set our will upon the e Covetousnesse or earthly desire viz. Pride Goods Power and Honour Essence then wee bring the Essence into the Spirit and that taketh possession of our Heart and then the Turba is borne and the soule is captivated by the thing 8. And therefore we Answer that no soule commeth pure from the Mothers f Or body wombe be it begotten by holy or unholy Parents 9. And is the Abysse and the Anger of God and also the earthly world depend wholly on God the Father and yet cannot comprehend and touch his Heart and Spirit so it is also with the Childe in the Mothers wombe if it be begotten by godly Parents then each Principle g Or hath a part or one part or share in it standeth in its owne part 10. When the Turba taketh the earthly body then the Heaven taketh the Spirit and the Majesty filleth the Spirit and then the soule is in God it is free from paine 11. But while the soule remaineth in the Earthly Life it is not free because the earthly Spirit doth with its Imagination alwayes bring its Abominations into it and the Spirit must continually be in strife against
disgrace which was put upon them that were innocent is a great Triumphant Glory to them in that they have suffered in Innocency and put on Patience in Hope which they have still on Death cannot take it away nor put it off but the soule taketh that with it which it hath z Or wrought conceived 17. It s many hearty Prayers wishes and good deedes in love to its Neighbour are its food which it eareth and joyfully enjoyeth till its New Body shall eate Paradisicall fruit 18. But they which have put on the Divine Body here they eate at Gods Table without ceasing yet the Paradisicall fruit belongeth to the body of the Wonders which shall arise out of the Grave and which was created in Paradise for it was made out of the Beginning and it bringeth the End with the a Or workes Wonders into the Beginning againe 19. But wonder not nor thinke that we understand it so though we seeme to speake of two bodies of the Holyest Saints for they are not two but one But consider that Gods Essentiality filleth all and that is the Divine Body which is put upon the. b The great Holy soules Holy soules even in this life 20. For they cast their will into Gods will and so they receive the Divine Body which filleth all things their will dwelleth in the Divine Body and eateth of Gods Word of Gods fruit of Gods c Or Power vertue in the Divine Body and Christ is in God God is become Christ 21. And so they d Or are clothed with weare Christs Body in God and yet waite for their first Adamicall holy Body with the e Viz. The workes and deedes which were done by the Elementâ—ry Body during the whole l fe Wonders which shall be put upon them with Paradisicall f Or quality property 22. For Gods purpose must stand he created the first Body g Or in for Paradise it should have continued there Eternally and it must goe thither againe and the soule must remaine upon the Crosse of the Ternary in the Mouth of God whence it came and yet the whole Person continueth with Body and soule in one another but God filleth All in All. 23. O! that we had but a humane Pen and were able to write it in the Spirit of your soule according to our knowledge O! how many would then returne out of Sodome and Gomorrah out of Babell out of the Covetous proud vale of Misery which notwithstanding is but Anguish and paine full of feare vexation and horrour 24. And here we shall let you know that you may deeply consider it what is the lamentable and miserable condition of the damned soules and what they have to expect and but briefly seeing the following Question doth it at large 25. Their expectation is like that of an imprisoned Malefactour who continually listneth when any thing stirreth when the Executioner should come and execute Judgement and give him his Reward just so doe they 26. They have a false Conscience which gnaweth them their sins are set continually before them they also see their workes Magically they see all their unrighteousnesse and vanities their unmeasurable pride and haughtinesse they see the oppression of the poore their scorning and suppression of them 27. Their false beliefe flieth from them their Hypocrisie was only a deceitfull Glasse it reached not the Heart of God it standeth visibly before them in the Magick viz. in their will but when they search therein they stirre up the Turba of the Fire which will alwayes consume the Glasse and then they are in feare and horrour 28. For they see and know that all must be tried at the last Day by the Eternall fire of Gods Anger and they feele very well that their workes will stay in the Fire 29. The Devills also exceedingly Tremble when they consider their fall which rests in Gods Judgement what he will doe of which the Holy Scripture telleth us plainely enough especially the Judge Christ himselfe 30. Thus know that the totally miserable condition of the damned is that when they should trim their Lamps to meete their Bridegrome at his comming they tremble and smother all their workes which the Turba neverthelesse sets before their Eyes 31. But now those soules which are damned in a high degree are very presumptuously bold they reject God and curse him and are his h Most malicious worst Enemies 32. They hold their cause to be just they oppose God with daring impudency and thinke is there fire so are wee fire is there i Rising boyling properties source then wee will climbe up above God and Heaven in the source of the fire what care wee for humility wee will have the strength and might of the fire we will be above God and doe Wonders by our Power 33. Wee have the Roote God hath but the Glance let us be Lords God shall be servant our k The wrath of the Eternall Nature Mother is his life wee will overthrow his strong Tower at once 34. They have the minde of Souldiers that scale Forts and walls and thinke the Citie is theirs though indeed they loose their lives and never get it 35. You must understand that Hell is against Heaven and the Inhabitants thereof against the Inhabitants of Heaven and this in God is also a great Wonder all maketh for his Glory The three and twentieth Question Whether doe the Soules of the wicked without difference for so long a time before the Day of Judgement feele any ease or Refreshment 1. A Thing which goeth into an Eternall Entrance is also in the Eternall End who can put any thing into his hand that is a far off and not present where it is to be done he must give it onely into his hand that is by to receive it And that thing which with its will is gone forth out of it selfe can receive nothing within it selfe because it desirerh nothing within it selfe 2. Thus it is with the wicked in this world he is gone with his will out of himselfe into Covetousnesse Pride and pleasure into vices gormandizing tipling and whoring also into Gluttony his will is continually bent to dispise the poore in scorne and disgrace to plague the poore and to tread him downe by Authority 3. He hath corrupted Judgement with lies and bribes and continually swallowed downe unrighteousnesse as a Cow drinketh water all that hath come from him hath been l Or cruell bitter Anger which he prosecuted as farre as his power would reach his will hath been meere wilfulnesse he hath done what he listed he hath danced after the Devills owne Pipe and hath wholly entred into Covetousnesse he hath accounted his money and meanes his Treasure and his will hath continually entred into it 4. He hath never retired into himselfe and sought after Love much lesse humility he hath esteemed the needy as his footstoole he hath crushed him under without measure he hath counted it his
Art and wit when he hath been able thus to gripe and over-reach the simple and deprive him of his labour 5. He hath supposed that he had found out the finest policy who m Had gotten an Office could contrive his businesse so sure that he might doe what he listed then he thought himselfe very cunning and that he had great Wisdome 6. All this yea and much more he hath conceived in his will and therewith the Image of the Spirit of the soule hath been filled and all this standeth in his figure and when ever the body n Or returnes to Earth dieth then the Turba layeth hold of this in the Spirit 7. And then if the Spirit would faine enter into it selfe the Turba goeth with it and seeketh the ground viz. the Roote of the soule and so the fire is but o Inflamed kindled by it 8. And you must know that the soules of the wicked have no ease their best ease and joy is when they climbe up in the will in their p Employment or Office workes which they did here and continually desire to doe them more still it grieveth them that they did not afflict the honest more then they did their will is just so as it was here 9. They are Spirits of Pride like the Devill a Covetous devouring Spirit which devoureth their abominations which they committed here their joy is onely to thinke how they will contemne God and be their owne Lords this is their recreation and refreshing and no other 10. For how should they receive any other refreshing when they dare not for shame lift up their eyes to God nor dare they flie to the Saints whom they have here scorned they are ashamed to doe that for their falshood continually smiteth them on the face and their malice and falshood boyleth tip from Eternity to Eternity 11. When but the least thought of the last Day commeth into their mindes then feare and horrour stirreth in them they rather let that thought alone and recreate themselves in haughtinesse 12. And this is also a Wonder and the greatest Wonder of All that an q Or an Image of Love Angell should become such a furious r Or mad senselesse Image of Anger and wrath Devill and so the Power of Gods Anger commeth to be manifest in God for God hath manifested himselfe according to both Å¿ The Eye of Love and the Eye of wrath Eyes in Love and Anger and it is left free to Man he may goe into which of them he will God throweth none into wrath the soule casteth it selfe into it 13. But you must know that the wrath hath set its t Or Jawes throat wide open and draweth mightily and desireth to devoure All for it is the Covetousnesse and the Pride insulting over humility 14. And so also Love and Humility have opened their Mouth and draw with all their Powers and would draw Man into Love into Heaven 15. Now into which of these the soule entreth in that it remaineth and groweth whether in Love or in Anger In that Tree it standeth and there is no Deliverance in Eternity from thence here in this Life the soule stands in a Balance in the Angle and may though it have been evill be borne againe in Love but when the Angle breaketh then it is gone it is afterwards in its owne Country in its Principle 16. Who shall breake that which is Eternall where no breaker can be found for it is its own Maker whence then shall another Turba come when a thing is in the Eternity where no Limit is 17. But that you may see for all this that God willeth not evill He maketh his will knowne unto you He sendeth you Prophets and teachers and giveth them his Spirit that they may give you warning Now if you refuse to obey then you stay still willingly in the Anger which is your u Dwelling or Prison wages and Kingdome 18. God x Sends you Croâ—ses afflicteth you to breake you off from your owne will from your voluptuous proud and dissolute Life But if you goe on you shall hereafter surely taste the hellish Dregs 19. Wee teach you the Crosse and the Devill teacheth you pleasure Now you may take which you will you shall have it be it Love or wrath 20. We labour for you but you contemne us what should wee doe more for you we are even your very slaves if you will not accept us be it at your perill and get you gone with that which is your owne and we will take that which is ours and so wee are parted for ever 21. Wee will neverthelesse worke in our Day-labour and doe what is commanded us at the Harvest we shall appeare before one another and then you will know us and doe that to your selves there which you have here done to us we will not hide this from you but tell you what we see The foure and twentieth Question Whether doe mens wishes profit them any thing or sensibly y Help or doe them good availe them or no 1. MY beloved friend looke upon the Rich man and poore Lazarus so you shall finde that there is a great z Or Gulfe Luc. 16.20 space between them and us so that those that would reach them with their prayers and their will cannot neither can they come to us there is a Principle between Psal 49.8.14 2. The Prayer and wish of the Righteous pierceth into Heaven and not into Hell the Scripture also telleth you out of Hell there is no a Or deliverance Redemption they lye in Hell as dead bones they call and no man heareth them no praying availeth them 3. And though many men should pray for the damned soules yet their Prayers remaine in their owne Principle and passe into Heaven and not into Hell there is no calling back againe out of Hell saith the Scripture 4. You know what Christ said to his seventy Disciples when yee enter into an House greet the house and if the Childe of Peace be in that house then your greeting and wish shall rest upon it if not your wish returneth to you againe and so it is also here 5. No good wish entreth into Hell But if the wicked leave behind him much falshood and deceit so that the Hellish Torment is wished to him in the Grave such wishes come to the wicked soule those wishes come to passe with them for that soule must swallow downe its abominations which it committed here and that is its foode which the living send after it 6. But it is altogether unfit and doth not become the Children of God at all for thereby they sow into Hell into the Anger of God they had need beware least they also reape that which they sow most certainely if they doe not recall themselves and repent it will fall out no otherwise 7. Furthermore wee give you to understand according to our knowledge in the Spirit not according to
man in Abrahams seed so also he would be borne anew in the Children of the faithfull and blesse them 3. Now this is the Holy Christian Church borne in Christ and that is the bosome of Abraham for we are All one Body in Christ and the Promise was made to Abraham He is the Patriarch we are all borne in the same Promise we meane by the New Birth in Christ and are in the same bosome which receiveth us 4. And when by earnest Repentance we enter into the Promise of Abraham then we goe into the bosome of Abraham viz. z Into the Promise that is made to us by the Trinity into our Promise and Christ is borne in us in the bosome of Faith this is the fulfilling of the Promise 5. And thus in Humility we are with Lazarus in the bosome of Abraham for Christ is Abraham Christ was promised to Abraham and now he hath him and wee also and so we come into Abrahams bosome and are his Children in the Promise and Christ is the fulfilling of it and we in the fulfilling are in the bosome of Abraham and are the seed of Abraham by Faith and Spirit 6. Heare O ye blinde Jewes open your Eyes what was meant by Abrahams Circumcision nothing else but that sinne should be drowned in the bloud and death of Christ who shed his bloud for the Children of the Faith of Abraham and so we be regenerated in this bloud as in a heavenly Tincture 7. Abraham and his Children drowned sinne in their bloud by Faith in Christ who should become Man in their bloud and now it is fulfilled and therefore God hath set the seale of Faith a That is in the Essence or in the water in the substance and now we must be and are Regenerated in the true bloud of Christ 8. The bloud of Christ taketh away the Turba wholly from us and so we viz. the New Man out of the Old Adam b Or arise stand up in Christs bloud and beare Christs Image Christs flesh and bloud in us in our Image if we be Children of Abraham and not Ismaels 9. For to Isaack belong the Goods of the Image of the body of Christ the Circumcision is Ismaels for he is conversant about workes but the Goods are Isaacks yet Ismaell shall dwell in Isaacks Tents at last for Japhet shall dwell in the Tents of Sem but the Kingdome belongeth to Sem. 10. We have the goods of Isaack not by the merit of workes but from Grace from the Love of God wee cannot attaine them by workes but in Faith in the Will in the Deed and in entring into the promised Inheritance 11. He that entreth into an Inheritance that is not his owne by right of Nature he entreth into it by the favour of the c Or Giver Donor why is a servant in the house angry that his Lord is so bountifull to give a stranger the Dominion 12. Wee were strangers and must worke in his house yet the Lord did promise us in Paradise that he would againe freely out of Grace give us his Kingdome He rejected Caines offering but he gave the Kingdome of grace to Abell for Abell sought it in the Spirit and Caine in the worke 13. Thus you understand that Gods Kingdome is Magicall for the earnest will attaineth it and not the Will in the d Or worke Essence for that will remaineth in the Essence but he that is at liberty he findeth Eternity and the Kingdome of Grace therein and the Promise also together with the Essence and so the worke dwelleth in the Will and is the wills houshold servant 14. Thus you understand if you have your fight all the Old Testament this is the onely ground though comprised but in brief If we write upon Moses you shall finde it wholly there and thus we have shewen you the true ground of the bosome of Abraham and of the true Christian Religion 15. He that teacheth otherwise is of Babell beware of him he hath not Christs Spirit but he is Ismaell and seeketh but in his owne conceit 16. O! thou deare Christendome doe but open thine Eyes or else it will no more shine so cleerely upon thee goe yet to Lazarus in the bosome of Abraham The six and twentieth Question Whether doe the Soules of the Dead take care about Men Children friends and goods And whether doe they know see allow or disallow their purposes and endeavours 1. MY beloved friend this Question is beyond the reach of all humane Reason and knowledge according to outward Reason But seeing we are Abrahams Children we have also Abrahams Spirit in Christ and as Abraham looked back upon the Promise in Paradise and then also forward unto the fulfilling of the Promise so that he saw in the whole Body of Christ what was yet to be brought to passe in the e Or the time between both the beginning and the End middle and saw Christ a farre off so also we 2. Now seeing you doe so vehemently long after the great Mysteries and seeke them with so earnest a Desire yet giving God the glory accounting your selfe unworthy in your high Art and so humble your selfe before God therefore God giveth you them by so meane and poore an Instrument who esteemeth himselfe much more unworthy of them but yet would not willingly strive against his will and so you are the cause that this hand findeth and attaineth them 3. For this hand knew nothing of the Mysterie It sought onely for the Faith of Abraham but the understanding of Abraham was also given unto it which you have caused by your seeking 4. Now have a care that you also obtaine the Spirit of Abraham which hath written in the knowledge of this hand wee will impart it to you as a brother for wee are not your Lord in this hidden thing but your servant 5. Know us aright we are Lazarus and you may be accounted Abraham in comparison of us you have laboured much more then we but we are fallen into your Harvest nor of merit but by the Grace of the Giver least any tongue should boast in the sight of God and say this hath my understanding done 6. You propound a deep Question f Viz. in his outward Reason or in the Old Adam I understand it not for if I should understand it then I should dwell in the separated soule and must have the very same spirit and knowledge of that soule 7. But now seeing we are one body in Christ we have all of us Christs Spitit therefore in Christ we all see out of one Spirit and have one knowledge for he is become man in us and all holy soules are our fellow-members all begotten out of one and we all have one will in Christ in the true bosome of Abraham 8. And now we have obtained strength to reveale this hidden thing to you in Christ for our soules seeth in their soule not as if they came to us but we goe
to them for they are in perfection and we but g In part or in imperfection in part 9. And now we are able to answer you not from the reason of the outward world but from the Image in Christ and from his and our Spirit 10. You aske whether the separated soules take care of humane matters and allow or disallow them Now this you must understand to be in three different manners concerning three severall sorts of soules 11. First those soules which yet have not attained Heaven and so stick in the source in the Principle in the Birth those have yet the humane Essence with the workes in them they diligently search out the cause of their h Or stay in that condition Retention 12. And therefore many of them come againe with the Astrall Spirit and wander up and downe in their houses and places of abode and appeare in a humane Shape and desire this and that and oftentimes take care about their wills or Testaments and also thinke to procure the blessing of the Saints that they may rest and if their Earthly affaires doe still stick in them they take care many times also about their Children and friends 13. This condition of theirs continueth so long till they fall into their Rest and till their Astrall Spirit be consumed then all such doings care and perplexities are at an end and rhey also have no more knowledge thereof but that they see them meerely in the Wonders in the Magick 14. But it stirreth not the Turba neither seeketh what is in this world for it being once passed through Death from the Turba it desireth such things no more It also taketh no further care for care stirreth up the Turba and then the will of the Soule should be forced to enter with its Spirit into earthly things but it had rather let such things alone because it hardly got rid of them before It will no more entertaine the Earthly will 15. This is an Answer concerning this first sort and wee tell you plainely and in Truth that this sort after they are once received into Grace take no more care purposely about humane Earthly i Or affaires matters but it beholdeth the heavenly matters which are brought to it by the Spirit of man and rejoyceth in them but there is somewhat still behinde which is this 16. A living man hath such Power that he is able with his Spirit to goe into Heaven to the separated soules and stirre them up about some Question by a hearty Desire but it must be earnest it must be Faith that can breake open a Principle 17. And this we see in Samuell the Prophet whom the k Saul King of Israel raised up that he might make his will knowne to him though this seeme otherwise to some of whom we may well say that they are blinde and voyde of knowledge for they speake but their owne scholastick Fables and frame Opinions about that they have no knowledge of in the Spirit and these are Babell 18. Now secondly the other sort which sinke into Death without a l Or the body of Christ body they are wholly in one and the same place of the Principle in which the first sort are which afterward did sinke downe in themselves All these take no evill affaires upon them wherein the Turba sticketh 19. But when the honest soules which are alive send them their workes with their Spirit and will they rejoyce in them and are so affable that they appeare to men Magically in sleepe and shew them good wayes and many times reveale Arts which lye in m In Arcano in the most â—nward Mysterie secret viz. in the Abysse of the soule 20. For seeing the Earthly Spirit thrusteth its Mysterie before the soule and keepeth the soule captive in that Mysterie therefore the Spirit of the Soule cannot alwayes attaine the deepest secrets but after the departure of the body the soule is naked and that especially if it be without a New body then it beholdeth it it selfe and also its Wonders and it can very well shew one that is living somewhat if he be honest and have not stirred up the Turba in the sleeping Magia for Dreames are wholly Magicall and the soule without a Body is in the Magia of God 21. Thus know that no soule separated from the body entreth into any wicked matter except it be a damned soule which indeed entreth in Magically and hath its joy therein and teacheth most notorious vile prancks in Dreames for it is a servant of the Devill 22. And whatsoever a wicked man desireth that the Devill readily helpeth him to for he can doe it better by the soule of a man then of himselfe for he is too crude and n Makes horrour in the Magia terrifieth the Magia so that the Elementary Spirit is astonished and o Or raiseth up awakeneth the body 23. Also you must know this that all is done Magically in the will without p Raising of the paine or property awakening of the source no soule riseth with its Essences of its owne accord to please Man unlesse man raise and disturbe it himselfe 24. There are many villanies in Nigromancy which can many times vex and torment the Spirits of men but it can doe so to no soule that is cloathed with Christs Essentiality for that soule is free 25. The third sort of separated soules which are in Abrahams bosome in Christ having the heavenly Essentiality none can stirre them except they will themselves as when they beare a favour to a soule that is like themselves also they take no Earthly thing upon them except it maketh for the Glory of God and then they are restlesse to reveale something in a Magicall manner 26. But they let no Turba into them neither doe they intercede with God for us but whatsoever commeth to them they rejoyce in it with the Angels for the Angels rejoyce at a sinner that repenteth then much more the soules 27. Why should they pray to God for us it lyeth not in their Prayer but in mans entring into God when he strongly turneth his will to God then Gods Spitit helpeth him without q Their praying or intercession for us Prayers 28. For his Armes are stretched forth day and night to help Man what need is there then of their Prayers It is the will of God that man should come to him 29. Shall then a r A separated soule of a Saint soule be so presumptuous as to make God so severe a Judge as not to be willing to receive a returning sinner surely no true knowledge of God were in this But when they see the soule pierce in with its Spirit to God it is great joy to them that Gods Kingdome is enlarged 30. The heavenly soule hath Gods will what God willeth that it willeth also but it is Gods Spirit it selfe that will help the converted sinner 31. The soules see well how Gods Spirit pierceth into the
soule if the will of the soule doe but give way to it there is no neede of the Prayers of any Å¿ Or blessed â—ule Angell they all wish that Gods Kingdome may come and that Gods will be done but the Honour of Government they give to God 32. That men in Popery have invocated great Saints that are dead and that they also have appeared to men and wrought t Or Miracles Wonders we acknowledge it and it is true and although it be now taught against it is by those that are indeed quite ignorant in it It hath another A. B. C. which all of them on both sides doe not understand at all 33. The Faith of one receiveth the Faith of another the Faith of the living tooke hold of the Faith of the Saints departed and the u Viz. the will that is strong Faith hath wrought Wonders 34. Yea it is so powerfull that it can throw downe Mountaines shall then the pure Faith of the Saints in the Faith of the living be able to doe nothing Indeed it could even x Or breake in peeces destroy the whole world if God would but suffer it 35. As he hath permitted it to worke so farre sometimes that the Heathen have been converted by such meanes when they have seene such Wonders wrought at the y Or departure Death of Saints 36. Should not a soule in heaven be willing to put forth its Faith for the glory of God and the working of wonders for him This is even done by the Holy Ghost who hath wrought the Wonders by the Faith of both parties and they are onely the Wonders of God and of his Children 37. But this is wholly cast to the ground and now there is so learned a Schoole that it contemneth all Gods z Or Miracles Wonders but it is Babell and not the Spirit of God It is envious Pride They stand aloft and cry Come ye all to me here is Christ here is the Gospel Indeed there is Pride Covetousnesse Ambition and selfe arrogating malepertnesse a lifting up of proud Babell 38. It is even the old Antichrist and they are young twigs sprung out of the old Tree and they have stirred up the Turba with their strong wrathfull sap which Turba shall roote up the whole Tree for God hath cursed it it is wholly evill and wormeaten it shall downe 39. For there is a young Tree growne out of the Roote out of the old Root which shall discover what the old Tree hath been in its Wonders 40. Yet we would not upbraid any but onely speake of our Wonders and say that the servant shall enter into the House and be free for the time is at hand that he should eat with the Sonne and be merry and rejoyce with him 41. Thus we answer this your Question summarily that indeed the Holy soules doe certainly know of our holy workes and approve of them but they doe not at all regard false workes for they dwell in another Principle into which no evill worke can come nay they doe not so nor doe they enquire after that which belongeth to the Devill also they know nothing but that which reacheth to their Principle 42. Children Parents friends and strangers are all alike to them for in Heaven we are all Brethren They take no greater care of Parents or Children â—â—en they doe of others unlesse they serve God and then their service of God is acceptable and joyfull to them but they enter not into their a The evill which they doe or suffer justly Turba 43. For after the last Day honest Parents shall know nothing of their Children which are in Hell Therefore it is sufficiently and plainely knowne to us that they now also take no care about wicked matters The seven and twentieth Question Whether doe the Soules * Or in Death departed know and understand this or that businesse and Art whereof while they were in the body they had sufficient Skill 1. THis Question is like the former all their workes appeare to them in their will after a Magicall manner they see them but the figure of them shall then first be given them at the Day of Restauration so that they shall be able rightly to behold their workes for they must first be tried by the Fire and whatsoever is false the b Uncleannesse or drosse Turba of that must remaine in the Fire according to the words of c The words of Christ in Paul Christ 2. But it is strange that men should aske whether they know Arts or no without Question they know all Arts how deeply soever they are grounded but they dare not d Or bring them into act awaken them that they appeare in Spirit for Arts are borne in the Centre of Nature out of those Essences wherein the Wonders lye which they sought in this world so farre as they had the Mysterie made knowne to them 3. A soule that is without the Divine body doth not willingly enter into the Mysterie for Art it stands still in its rest it feareth the Turba It giveth God the glory 4. But those soules that are highly enlightned who have heavenly Essentiality in their Spirit They have all knowledge of heavenly things and of whatsoever lyeth hid in the Mysterie especially those who had acquaintance with the Mysterie in this Life the other dive not in into the Mysterie 5. For every one continueth in his e Or Employment calling in that which he delighted in here although there be no such working yet they have their joy in it for in Heaven there is an humble simple Childrens Life 6. Why then should they search or care for Art when the whole Mysterie of God standeth open God filleth All in All there is only a meere Wonder they All live in Wonders and are all of them the Art of God they have great knowledge but in a Paradisicall simple Childrens Life The eight and twentieth Question Whether hath the Soule any more knowledge of Divine Angelicall Earthly and Devilish things and whether can it get more certaine experience and knowledge of them then it had in the body 1. COncerning Divine and Angelicall knowledge certainly it hath much more of that for it is in the Principle of God the Sonne seeth very well what the Father doth in his House and so likewise the soule seeth what is in Heaven 2. Their knowledge is different for the highest knowledge is in the Majesty and therefore most soules must waite till the last Day when they shall receive their new Body 3. But the highly enlightned soules which are in the Divine body and Power they have superabundant understanding and knowledge of God and also of the Angels for they continue in the Wonders of God till they shall bring their owne Wonders thither 4. The soules that are without a body are in Heaven in God as it were Magically they awaken no Wonders but are under Gods Altar and expect the Wonders at
they will creepe into the Caves and clefts of the Rocks and endeavour to bury themselves in the Mountaines they would willingly kill themselves but there is no Death more they will endeavour to bereave themselves of Life with Weapons yet there is no dying but Wrath and Anger left 38. In this horrour all the buildings in the world will fall downe for the Earth will ttemble as if it were shaken with Thunder and the horrour will be in all living things every thing according to its y Property or Condition Source a Beast hath no such source as the soule hath onely it is afraid of the Turba 39. And in this elevation and Commotion all waters will arise above the height of all Mountaines so that there will be no z Or respiration breathing upon the Earth they will rise so high that they will be as it were consumed All things will be so comprehended in the Anger in the Turba that there will be nothing but meere Anguish in the Elements 40. All high Mountaines and Rocks cleave asunder and tumble downe the a That is those properties which are in the Firmament or a Magick desire as ver 41. following Starres likewise fall to the Earth with their strong influence and vertue All this will be bâ—ought to passe in severall dayes for as the world was created so it shall have its End for the b Seeking or earnest desire longing of the Earth in its Anguish will draw the Starres to it as it hath alwayes done c Or all this while in this time so that the Earthly body hath drawne the d Desire or longing seeking of the Starres to it 41. For the Starres are a Magicall d Desire or longing seeking which hath awakened Life therefore now when the Earth is awakened in the great Turba it will then become so thirsty and hungry that it will draw downe the Starres to it there will be such an Anguish upon the Earth 42. But the Children of God shall lift up their Eyes and hands to Christ for joy that the Day of their Deliverance is at hand for the e The water Anguish doth not touch them 43. And in those dayes but how many are appointed for it are onely knowne to God for in six dayes the world and all its Hoasts were created but it is now hidden to us the water will returne againe to its owne place and fill all the Deepes in a more abundant manner then they were before 44. For now Death commeth thereby and in that houre all Creatures except man shall die also all men that have crept into the Rocks and Mountaines shall come forth but with anguish of their Conscience although as yet the Turba hindred so that the horrour was in Death for the falling of the water doth captivate the Turba 45. And then the voyce of the Holy Ternarie will put forth it selfe according to all the three Principles and say by the Mouth of Christ the Judge Arise ye Dead and come to Judgement 46. This voyce is the originall Eternall Spirit which upholdeth every life and which also hath alwayes governed in all the three Principles for it is that Spirit whence the life of every thing hath sprung and in which it consisteth to Eternity It hath been the life and motion of all things in which the beginning and also the end of every life hath stood yes even the Eternity it selfe for it is from Eternity and the Creatour of all things 47. It hath two Eternall beginnings viz. one in the Fire and one in the Light and the third beginning is become the f Wherein the Eternall hath been behâ—ld Glasse of the Eternall viz. the Spirit of this world also it hath been as a Wonder in this world and the Wonders have been made manifest by it and it is he to whom the last Judgement doth belong his moving is the last 48. For in the Creation he moved the Father and in the Incarnation of the Word the Sonne and now the last moving and the Judgement is his he will reduce every thing to its Eternall abode and this is done by the voyce of the word proceeding from the Mouth of Christ 49. For the Spirit goeth forth in two Principles in God that is in the Anger or Fire he goeth forth as the earnest wrath of the Fire-life in the light of the Love he goeth forth as a flame of the Divine Majestie and in the Spirit of this world he goeth forth as a Wonder of Life and all this is undeniable 50. And if perhaps some person would arrogate such exceeding high Learning to himselfe as to gainesay it to him we offer to demonstrate it in every thing we will except nothing in this world every thing will afford an evident Testimony of it let him come to us when he will he ought not to put it off and say we are mad for if these few words will not satisfie him we will so evidence it to him that he himselfe shall finde and see who himselfe is yes though the Devill himselfe should burst for very Anger yet we would set it downe plainely before his eyes 51. Now seeing this Spirit hath the word Fiat viz. Gods word and the Center of Nature whence it hath its Eternall Originall and as the Spirit of the Center hath a twofold Effluence the first being in the Fire in the Essences of the Originall of Life in the ground of the Origînall of the soule and the second in the light of the Fire which is the second g Or Property source which buddeth afresh through Death and is called the Kingdome of God where also in the Light it is a flame of Love and in the Fire it is a flame of Anger 52. And therefore it will breake open the Gates of Death for it shall raise the Dead and it hath the word Fiat in it and this Fiat is both in the soule and in the body also and although the body have been long corrupted yet the Turba remaineth still in the Fiat with the Wonders of the body 53. And now the foure Elements must restore to the Fiat that Essence which they have swallowed up for h Verbum Domini the word of the Lord is in it but in its owne Principle Every thing must i Give or yield up restore that which it hath received viz. the Earth the body viz. the k The substance or drosse Phurâ— and the water also its Essence that is l The Light Sul The Aire the sound and voyce of the words and the Fire the Essences of the soule for All things must be judged 54. All the words which the Mouth hath spoken which the Aire hath received into it and m Which Aire hath served for the making of the words these the Aire shall againe n Or represent bring forth for it is the Glasse of the Eternall Spirit the Spirit seeth them in the Glasse 55.
the evill were cleerely b God hath foreseene the Good according to his Love according to which he is called God and according to his wrath or Nature according to which he is called an Angry Jealous God and a consuming Fire he hath foreseene the evill but not ordained it foreseene in Eternity and were onely made Essentiall in this world that they might be a Wonder and hereafter they remaine so to Eternity The one and thirtieth Question What kinde of New glorified Bodies shall the Holy Soules have 1. THis hath been already sufficiently declared for as every one shall be cloathed with the power of Love Righteousnesse and Purity and as his excellent workes of Faith have been so shall he gloriously shine 2. Yet there will be very much difference for the workes of many will all remaine in the Fire and he himselfe will hardly escape he will not shine as the c Viz. the great Saints Saints 3. For as the Scripture saith they shall excell one another as the Starres of Heaven But there will be no d Or envying grudging but every one will rejoyce at the Excellencie of the other for there is no other light there then God filling All in All. 4. And so every one as his Or Vertue Power is capable of the Light shall receive the brightnesse of the Majesty of God for after this Life there will be no bettering but every thing remaineth as it returneth home 5. For there the Judge Christ will deliver up the Kingdome to his Father and then wee shall no more need any Teachers and Guides But he is our King and Brother there is no commanding more but we are with him as a childe with the Father whatsoever we doe it is good for all falshood is done away The two and thirtieth Question What shall the Forme Condition Joy and Glory of the Soule be in the Life to come 1. HEre we must consider Paradise for this outward world with its fruits and colours hath been a Figure of Paradise for Paradise was f Or within us in us and the outward Spirit bereaved us of it and drew us into it selfe for when Adam lusted after it his owne lust tooke him captive 2. But we shall now enter into it againe and Eternally solace our selves in the excellent beautifull flourishing of all manner of flowers and Formes both of Trees and Plants and all kinde of Fruites but they will not be so Earthly grosse and palpable 3. For then our bodies shall not be so how then can that Essence be so all things there will be Angelicall the Fruits are more g cleere subtile transparent bright and shining pure and fine then are now in the outward Elements for they make no impurity when we have eaten them 4. We shall have no stomack or intrailes which we shall need to fill as we doe here this devouring stomack but all there is in Power we shall eate in the Mouth and not receive into the body we shall need no teeth to chew withall there is meere Power and yet in a true Naturall forme and manner with shining colours 5. And so the Kingdome of Heaven consisteth not in eating and drinking but in Peace and Joy in the Holy Ghost singing and sporting with the workes of Gods Wonders and the Lovelinesse of Paradise 6. We shall lead a life like children who rejoyce and are very merry in their Sports for there will be no sadnesse in our hearts or feare of any thing but a delightfull h Play sport or exercise Recreation with the Angels 7. This world will be no more thought upon or regarded for all Earthly knowledge and cogitations shall remaine in the Turba of the Earthly Life in the Fire 8. We shall have no knowledge more of our Parents Children or friends who are in Hell 9. Wee shall all know one another among our selves by Name though the Earthly Name shall remaine in the Turba we shall have a Name according to our first Name in the Language of Angels which here in this life we doe not understand In the Language of Nature we understand somewhat of it but here wee have no tongue to speake it with 10. None shall say to another thou art my Husband thou art my wife thou art my Daughter thou art my sonne my servant or my handmayde all are alike there wee are all Children there is neither Husband nor wife neither childe servant or mayde but all are free every one is all There is but one Sex viz. Heavenly Virgins full of Modesty Chastity and Purity 11. All of us together are Gods Spouse and he is our Husband He soweth his power into us and we bring him forth prayse and Glory 12. There is such a kind of dancîng and singing as Children use when they hold hands and sing and dance a Round 13. All Arts will be no account But you must know that they who have Enjoyed the great hidden Wisdome understanding and Art had the Mysterie and to whom that hath been revealed they shall have farre greater Wisdome and knowledge then others and excell others much 14. Indeed not in k Teaching and ordering or coaction Doctrine and Discipline but their wisdome will begin all manner of Exercise in the heavenly Mysterie to the stirring up of Joy for as Children flock together when one beginneth a sport so also here 15. Little Children are our Schoolemasters till evill stirre in them and so they embrace the Turba Magna but they bring their sport from the Mothers wombe which is a Remnant of Paradise but all the rest is gone till we shall receive it againe 16. A King is of no more value there then a Begger if he have governed well then his vertue followeth him and he shall have the prayse thereof in the Majesty for he will obtaine an excellent glorification lîke a Shepheard over his flock 17. But if he have been evill and yet at last turned and entred in as by a The thread of Faith at the last gasp thread then his Kingly workes remaine in the Fire and he will be accounted of m In the Kingdome of Heaven here then a Begger who hath been honest nay he will not be so glorious as he 18. Every one will be knowne by his workes what he hath been when they shall set forth their Merchandise in the heavenly Magia as Children doe in their sport 19. And yet you must know that it shall not be a Kingdome of Sport in we than shall speake of the Wonders and wisdome of God and of the great Mysteries of the Heavenly Magia the n The song of Miriam Moses sister song of the o Persecutour plaguer or oppressour great Hunter will continue there to the disgrace of the Devill and to the prayse of God 20. We shall have some knowledge of Hell but see nothing of it save onely in the Magia in the Mysterie for the Devills must dwell in the Darkenesse the
They have their joy in their abominations and their chiefest joy is to scorne God in that they are fiery Spirits and God a Spirit of Light 4. Their boast is alwayes of their strong fiery might they are as a Dragon that spitteth fire they seeke destruction and finde abominations 5. They have also fruit growing out of their own Principle as the abominations of their wills are 6. They have a sort like such as play with fireworkes as Rockets and Balls of fire also spitting fire out of their mouthes k Jesting jeering scoffing and deriding in strange Apish gestures of face and body fooling tumbling and jugling is their passe-time though indeed there is no time nor no feare of any other Torment after the last Judgement Day but their whole life is a continuall feare horrour terrour and Lamentation every one hath his worke which he did here while he lived in the Figure which awakeneth the Turba there and so he rideth in the Fire 7. The soule hath no feeling of it because it selfe is Fire but the Turba doth plague it with those Abominations which it introduced there is an Eternall despairing in them and therefore they are Gods Enemies 8. To blaspheme God is their chiefest Power they devoure Hellish brimstone and Abominations for their fruits are a kinde of stuffe that is outwardly faire but inwardly meere l Strong Abominations malice or wickednesse wrathfulnesse such Hypocrites as they have been upon Earth such bread doth their Heaven afford them to eate 9. They are at Liberty and not shut up at all they may descend as deep as they will for the Abysse and darknesse is every where and yet they are but in their first place the deeper they desire to throw themselves the deeper they fall and yet they finde no end or bottome 10. Their m Their time not the time of Man number is not the number of any humane time their n Refocillation breath is a meere stinke of Fire and Brimstone when they consider themselves in their Abominations that they were once Angels and now Devills then presently the gnawing worme ariseth which biteth and tormenteth them 11. To what end should their wickednesses be described they are evill uncleane Beasts that which they practised on Earth that followeth them and that they desire to doe there also they drinke downe abomination and wickednesse without measure 12. Their o Or Dominion Government is no way better to be knowne then in the Antichristian p Or Beast horse and scornefull men who rave with cursing and blaspheming yet this is but a q Shadow or Resemblance Glasse of the hellish Abominations we will not mention them any further for they are not worth the speaking of The five and thirtieth Question What is the Enochian Life and how long is it to continue 1. THis is also above humane Reason no outward Reason can comprehend it but seeing r The Enochian life is brought forth it is borne it must be made manifest For there are such Mysteries couched in it as the world is not able to conceive neither ought we to mention them all for they have their Å¿ Bounds or appointed time limit how farre they shall be mentioned for in t Time or Age. this u Or Wonders Miracles are yet to be done upon the Earth for which cause our speech is taken away and we must hold our peace in silence 2. Indeed we may declare what kinde of life it is or whether Enoch is gone as also Elias and Moses it is no Fiction we declare onely what is given us here wee must not mention any further we must not be believe Reason for it is a foole herein 3. But we may well speake something of it for the time is x Or come borne for y Or prophesie Enoch to speake and z Or the Sword Elias to worke againe which Babell shall finde by experience for Moses hath a Or Beames or Rayes which with their light shall contend with darkenesse hornes and yet he is a patient Lamb. 4. O how wilt thou rejoyce if thou dost get into Moses his Flock for he hath a good Message Rejoyce O heaven and skip for joy O Earth for Enoch is in the Field and keepeth his Flock 5. What doth Elias desire for he is cloathed with a white Garment he was with Christ on the Mount and spake of the consummation of mans Redemption he spake also of the entring into Paradise and of the finall deliverance from b Or driver the Hunter 6. He that is borne blinde seeth nothing How can a lame man get the prize or a deafe man distinguish Languages doth not the Sunne shine daily and yet the Moale remaineth blinde shall Babell come to see we know she is a scorner and therefore she must be blinde though the Sun shine clearely to her 7. How can he hehold two worlds that alwayes liveth but in one or is it not Art and wit that hath understanding able to search out the deep Gates yet c Art and wit they passe away as a winde which bringeth forth nothing though it maketh a boasting noyse and so doth Babell 8. When we will speake of the Enochian Life we must looke into the Scripture and see who Enoch was and what life he led and then wee may soone finde where he is and what his taking up or Translation was 9. You know that the d Gen. 5.18 Scripture saith his Fathers name was e See the Mysterium magnum ch 30. ver 19 20. JARED if you understood the Language of Nature you had the whole ground already 10. And Enâ—ch begat Methusâ—lah who attained the highest age of Man and after he had begotten him he continued in a Divine Life till the Lord tooke him away into his owne Principle 11. But we must not understand it as if he were wholly perfect in the Light of the Divine Majesty and should not appeare at the day of Judgement Indeed he is in God without Death or want of any thing yes he is in Gods Love yet but in the birth of the Divine Principle for he had also Adams flesh 12. And you know well that the outward Kingdome with the Earthly flesh belongeth to the Turba and although it be cleare that he had the body of the Wonders of God in the outward body in which Divine body of the Wonders he was taken away into the Mystery so that the outward body was as it were swallowed up by the Mysterie 13. Yet now the Mysterie must give up all whatever it hath devoured as you know that at the end the outward body must appeare with all its f Substance or Essences workes before the Judgement and thus the Turba is in the outward body with the Wonders which shall be made manifest and tryed in the Fire 14. Now then if Enoch be thus taken up both body and soule with both the bodies then the
is gone with Righteousnesse from the strife of the Turba and of the Devill into the Mysterie and yet hath his first unfadable body on him which though it be delivered from the Turba must yet be tryed in the Fire at the end of the Dayes and therefore his Prophet is in the Mysterie 35. And since he is become a Lamb after the Turba he hath sent his people many Prophets to preach the Mysterie as indeed there are not onely Lawes and workes contained in the Mysterie but also the Lamb Christ into whom he is also entred and hath brought his f Or the Jewes Law to be a servant in the g Or houshold Family of the Lamb that so his Wonders may be in the sheepfold of the Lamb. 36. This Moses calleth to h Or Prophesie Enoch seeing that he also is in the Mystery and is cloathed with the white Garment which he got of the Lamb in the other world and Moses commeth to help him with the Lambs deeds of Wonder because they call Noah foole who teacheth only as an honest man without Wonders 37. Babell is not able to endure i Noah's doings of simple teaching without Pomp and Couetousnesse this for so her Pompe and Pride will be taken away she setteth her selfe against k Or Miracles Moses and l Or Prophesie Enoch and persecuteth them she would murther them but Moses is already dead and Enoch is taken up and neither of them is in the outward life with her she saith come on now where is Enoch and Moses shew us their Wonders but she is blinde and cannot see them and so she raveth against Moses and Enoch and falleth into Contention 38. Then Moses calleth for m Or the Sword or vengeance Elias who went out of this world in the Divine Fire into the Abysse of the Principle with body and soule who also dwelleth in the Principle with mighty Power Now when he commeth and perceiveth the crie that n Destroyed Christendome Babell is in the Fire then he kindleth the Turba so that the great Fire burneth which consumeth flesh and bloud also stones and the Elements then Babell must drinke her last o Or the very Dregs draught 39. After this p Or the Prophets that preach in the Name of the Lord and leade a pious life Enoch hath peace a while and then is the golden Age till my q The Children of God beloved groweth voluptuous and wanton having fatted her Turba so that it seeketh the Limit and then commeth the End of all time 40. Doe not wonder at it we will stay in the meane time with r In simplicity Noah till Å¿ Miracles Moses and t Or vengeance or destruction Elias come then all the Children of God will finde it true 41. Yet it will remaine hidden to the wicked till the Turba devoure them for they looke upon this as the Jewes did upon Christ and the first world upon Noah what doth the Mysterie profit a scorner he lookes after nothing but eating and drinking and taketh care how to satisfie his haughtie minde that he may ride with Pomp in Babell 42. Thus my beloved friend we have given you a short Hint of the Enochian Life and what his Office and condition is also of Moses and Elias as a wise man consider further of it for we dare not speake otherwise thereof our understanding and will is driven into such a phrase neither have wee leave in this place at this time to write more at large or more fundamentally in plaine words 43. But if God shall please to grant that we may write somewhat upon the first and also upon the second Booke of Moses somewhat more should be revealed for the Names of the Fathers before the Floud which are there set downe belong all to the Mysterie and they containe great Wonders in them when it is Day you shall clearely know the whole course of the world in it The six and thirtieth Question What is the Soule of the Messiah or Christ 1. WE have sufficiently cleared this in our third Booke of the threefold life of man but because every one that readeth this hath not that and in regard of the Question it selfe we must answer somewhat the more here and therefore I set this down for you aske in the following Question about Christs Spirit which was u readily obedient or submissive willing and which he commended to his Father 2. Here the x Or Mankinde Old and sick Adam shall be comfortablely refreshed he shall have a y Or Cure for Death Medicine against Death and be z Or made alive quickned again for his Mother shall bring forth a young sonne to live in her bosome and he shall exceedingly rejoyce in him 3. If we would consider the soule of Christ we need onely seeke and finde our selves for Christs soule is a humane soule conceived in Mary the a Viz. the Eternall wisdome of God and the outward humanity that is God and Man twofold Virgine 4. Yet we doe not acknowledge the outward mortall Life in Mary for a pure Virgine for that which is mortall hath the Anger and the Turba which corrupteth all Purity so that no pure Virgine is borne of Eve but are all daughters of her 5. And Eve her selfe was but halfe a Virgine for Adam was the other halfe according to the two Tinctures in which man saw himselfe to be wholly a Virgine in pure Love and so saw God through himselfe that is through the Creature he saw the Originall which produced those two out of it selfe 6. And thus also in one b The whole and not divided person as Adam was before he slept whole person there is one pure Love and Chastity for it seeketh no other Conjunction it selfe is the Conjunction of both Tinctures viz. the Tincture of the soule and the Tincture of the Spirit and its power was such that it could bring forth a Spirit out of the fiery Tincture which is said to be a soule and Spirit 7. Which Adam c Extiâ—guished or put out lost when he suffered the Earthly Life to take him captive and therefore he must be divided and a woman be made out of him which must set her Love d Longing delight or lust Desire and Imagination upon the Adamicall fiery Tincture if she would be pregnant with a Soule 8. Thus none can say that Eve was a pure and chaste Virgine before the contaction of Adam for as soone as Adam did awake from sleepe he saw her standing by him and did presently set his e Fancie or Desire or lusted after her Imagination upon her and tooke her to him and saide this is flesh of my flesh and bone of my bone she shall be called Woman because she is taken from Man 9. And the Eve instantly set her Imagination upon Adam and so both were mutually kindled with the Desire of each other 10. Where
substance remaineth Eternally Another Exposition of m The Great Mystery the Mysterium Magnum 207. God hath manifested the Mysterium Magnum out of the Power and vertue of his word in which Mysterium Magnum the whole Creation hath lyen essentially without forming in Temperamento and by which he hath outspoken the Spirituall formings in Separability or variety in which formings the Sciences of the Powers and vertues in the Desire that is in the Fiat have stood wherein every Science in the Desire to Manifestation hath brought it selfe into a Corporeall Substance 208. Such a Mysterium Magnum lyeâ—h also in Man viz. in the Image of God and is the Essentiall word of the Power of God according to Time and Eternity by which the Living word of God outspeaketh or expresseth it selfe either in Love or Anger or in Fancie all things as the Mysterium standeth in a moveable Desire to Evill or Good according to that saying such as the people is such a God they also have 209. For in whatsoever properties the Mysterium in Man is awakened such a word also uttereth it selfe from his powers as we plainely see that nothing else but vanity is uttered by the wicked Prayse the Lord all yee his workes Halelu-jah n SCIENTZ OF THE WORD SCIENCE 210. THe Word Science is not so taken by me as men understand the word Scientia in the Latine Tongue for I understand therein even the true Ground according to Sense which both in the Latine and all other Languages is missed and neglected by Ignorance for every word in its Impressure forming and Expression gives the true understanding of what that thing is that is so called 211. You understand by Science some skill or knowledge in which you say true but doe not fully expresse the meaning 212. Science is the Root to the understanding as to the o Cogitation consideration or Reasoning Sensibility it is the Root to the Center of the p Or forming Impressure of Nothing into something as when the will of the Abysse attracteth it selfe into it selfe to a Center of the Impressure viz. to the word then ariseth the true understanding 213. The will is in the Separability of the Science and there separateth it selfe out from the Impressed Compaction and men first of all understand the Essence in that which is separated in which the Separability impresseth it selfe into a Substance 214. For q ESSENTZ Essence is a substantiall power and vertue but Science is a moving flitting one like the Senses it is indeed the Root of the Senses 215. Yet in the understanding in which it is called Science it is not the sensing but a cause of the sensing in that manner as when the Understanding impresseth it selfe in the Mind there must first be a cause which must give the Mind from which the understanding floweth forth into its Contemplation Now this Science is the Root to the fiery Mind and it is in briefe the Root of all Spirituall beginnings it is the true Root of Soules and proceedeth through every Life for it is the Ground from whence Life commeth 216. I could not give it any other better Name this doth so wholly accord and agree in the sense for the Science is the cause that the Divine Abyssall Will compacteth and impresseth it selfe into Nature to the separable various intelligible and perceivable Life of understanding and difference for the Impressure of the Science whereby the will attracteth it into it selfe the Naturall Life ariseth and the word of every Life Originally 217. The distinction or separation out of the Fire is to be understood as followeth The Eternall Science in the Will of the Father draweth the Will which is called Father into it selfe and shutteth it selfe into a Center of the Divine Generation of the Trinity and by the Science speaketh it selfe forth into a word of understanding and in the speaking is the Separation in the Science and in every Separation there is the Desire to the Impressure of the r Or outspeaking Expression the Impressure is Essentiall and is called Divine Essence 218. From this essence the word r Or outspeaking expresseth it selfe in the second Separation that is of Nature and in that expression wherein the Naturall will separateth it selfe in its Center into a sensing the Separation out of the fiery Å¿ One Copie hath Essence Science is understood for thence commeth the Soule and all Angelicall Spirits 219. The third Separation is according to the outward Nature of the expressed formed word wherein the Bestiall Science lyeth as may be seen in the Treatise of the Election of Grace which hath a t Accute or sublime sharp understanding and is one of the Cleerest of our Writings FINIS A CATALOGUE OF THE BOOKES WRITTEN By JACOB BEHMEN 1. ANno 1612. He wrote the first Booke called Aurora the Rising of the Sun and he being accused as Author thereof this Booke was laied up by the Magistrate at Gorlitz at Court and command given him that he should henceforth being a simple Lay-man refraine writing of bookes which did not belong to his profession and condition Whereupon he did refraine for seven yeares but afterwards being stirred up againe by the Holy Spirit of God and also being incouraged thereto by the entreaty and desires of some people that feared God he betooke himselfe to his pen again and proceeded in writing and perfected with good leisure and deliberation the rest which follow viz. 2. Anno 1619. The second Book Of the Three Principles together with an appendix of the Threefold life of Man 3. Anno 1620. A Booke of the Three-fold life of Man 4. An Answer to the 40 Questions of the Soule propounded by Doctor Balthasar Walter in the first chapter of it is an Exposition of the Turned Eye or Philosophick Globe withall an addition concerning the Soule the Image of the Soule and the Turba or destroyeresse of the Image 5. Three Bookes The first of the Incarnation of Jesus Christ The second of the Suffering Death Resurrection of Christ The third of the Tree of Faith 6. A Booke of Six Points 7. A Booke of the Heavenly and Earthly Mysterium 8. A Book of the Last Times to P.K. 9. Anno 1621. A Booke De Signatura Rerum or the Signature of all things 10. A Consolatory Booke of the foure Complexions 11. An Apologie to Balthasar Tilken in two parts 12. A consideration upon Esaias Steefells Booke 13. Anno 1622. A Booke of true Repentance 14. A Booke of true Resignation 15. A Booke of Regeneration 16. Anno 1623. A Booke of Predestination and Election of God at the end of it is written this following Treatise viz. 17. A short Compendium of Repentance 18. The Mysterium Magnum upon Genesis 19. Anno 1624. A Table of the Principles or a Key of his writings to G. F. and I. H. 20. A little Booke of the Supersensuall Life 21 A little Booke of Divine Contemplation 22. A Booke of the two Testaments of Christ viz. Baptisme and the Supper of the Lord. 23. A Dialogue between the enlightned and the unenlightned Soule 24. An Apology upon the Booke of true Repentance directed against a Pasquill of the principall Minister of Gorlitz called Gregory Rickter 25 A Booke of 177. Theosophick Questions 26. An Epitome of the Mysterium Magnum 27. The Holy Weeks or the Prayer-Booke 28. A Table of the Divine Manifestation or an Exposition of the Threefold World to I. S. V. S. and A. V. F. In these two that follow the date is not set downe 29. A Booke of the Errours of the Sects of Ezechiel Meths to A. P. A. or an Apology to Esaias Steefell 30. A Booke of The last Judgement Further. 31. Certaine Letters to Divers Persons written at divers times with certaine Key 's for some hidden words The Bookes which the Author finished not are marked with this signe The faults escaped in Printing PReface verse 9. line 4. read * Divine Essence fol. 2. l. 23. for as r. viz. l. 32. for how r. that f. 3. l. 8. r. u transparent l. 24. r. * Formes f. 14. l. 27. r. but o not f. 15. l. 18. r. the p Eternity that q f. 16. l. 29. r. viz. the eye l. marg 18. r. viz. Turbae f. 17. l. 43. r. there for then f. 18. l. 30. for chimney r. furnace f. 22. l. 9. for ye r. we f. 25. l. 11. for where r. there f. 27. l. 11. for fire r. fire f. 33. l. 22. r. can g find l. 24. r. the * l God head f. 34. l. 17. r. wisdome for the Element giveth not Divine wit Reason or understanding but f. 45. marg l. 19. r. t appeareth or f. 70. marg l. 19. r. doake or hollow f. 59. marg l. 1. r. that Spirit f. 60. marg l. 3. r. c workmaster f. 63. l. 16. r. nothing that can give it any thing but f. 56. l. 31. r. wherein f. 68. marg l. 12. r. forth f. 69. l. 24. r. Tree Or as f. 72. l. 5. unlesse f. 80. l. 24. r. a desire l. 25. r. b l. 26. r. c f. 83. l. 25 r. which holdeth f. 89. l. for s r. 1 f. 90. l. 32. r. and i bitternesse l. 33. r. k for i l. 35. r. I for k l. 40. r. m for l l. 41. n for m l. 42. o for n p for o f. 93. l. 16. r. one thing hath swallowed up another f. 94. marg l. 10. r. and workes f. 95. l. 1. r. without it is f. 99. l. 6. for them r. then f. 105. l. 17. r. Gift l. 43. r. soule f. 106. marg l. 7. r. m or Chist l. 39. r. Spirit of f. 107. l. 3. r. whores wolves f. 110. l. 21. r. soule f. 114. l. 3. r. not see them f. 122. l. 1. r. the life f. 124. l. 36. r. the a Calling f. 127. l. 39. r. this world f. 130. l. 2. r. of no l. 20. be no more f. 143. 1. 25. r. and there is l. 36. r andt. l. 38. r. u partiality f. 146. l. 30 for those r. these f. 147. l. 20. r. to be done f. 148. l. 7. r. an end f. 154. l. 39. r. l sournesse Preface to the Clavis verse 9. marg r. ex sensu end shutz f. 2. l. 20. r. first in f. 10. l. 1. for put