destroy not thy selfe see that thou grow in the Ground or field of Love Meeknesse and Righteousnesse and enter with thy Life in thy selfe into the Meeknesse of Jesus Christ in the Regeneration to God and then thou shalt live in Gods source of Love and so when the field of this Or End sprout is taken away then thy Life is a fruit and Plant of God and thou shalt spring and grow with a New Body out of the holy and pure Element before God in the Life of thy deare Saviour and Redeemer Jesus Christ give up or dedicate thy selfe to it in this contentions Life wholly and altogether and so thou shalt with him through his Death and Resurrection grow up in a New Man before God The Table to the Three Principles Aaron Chapter 11. IN the Time of the Lilly Aaron giveth his Garments to the Lambe Verse 28 Abell Chapter 20. Abell was not Righteous by his own Power and ability Verse 75 20. Of the Church of Abell from 77. to the Verse 118. Ability Chapter 20. Mans Ability Described Verse 75 Chapter 20. Man 's own Ability was tried in Caine. Verse 96 Above Chapter 14. How Above and beneath is in the Eternity Verse 77 Adam Chapter 4. Of Adams misapprehension Verse 4 Chapter 9. Adam was in the Garden of Eden and also in Paradise at once Verse 6 Chapter 10. Adam and Eve were Earth after their Fâ—ill Verse 3 Chapter 10. What flesh Adam had before the Fall Verse 4 Chapter 10. Of Adams knowledge and Beastiall Member after the Fall Verse 6 7 Chapter 10. How Adam was an unreasonable Beast Verse 5 Chapter 10. Out of what Adam was Created Verse 10 11 Chapter 10. How Adam should have Generated an Angelicall Hoast or numerous Off-spring Chapter 10. A Description of Adams properties or Condition before the Fall Verse 17 to the 21. Chapter 11. Before the Fall Adam had other Qualities Verse 9. to the 11 Chapter 11. Why Adam was Tempted Verse 14 Chapter 11. Adams Temptation at large with all the Circumstances Verse 31. to the 38 Chapter 12. How long Adam was in Paradise Verse 2. to the 10. Chapter 12. Of Adams feeding before his sleepe Verse 16 Chapter 12. Adam slept not before his Fall Verse 17 Chapter 12. Adams Image and the Image in the Resurrection is all one Verse 17 Chapter 12. Adams spirit which he had from God discourseth with his spirit which he had from this world Verse 36. to the 47. Chapter 12. Whence the Originall spirit soule and Worme of Adam proceeded Verse 49. to the 51 Chapter 12. What the difference is between Adams young man and young maid or virgin Verse 52 53 Chapter 13. How the Heavenly body of Adam was changed Verse 2 Chapter 13. Of the Pit out of which Adam is supposed to be taken Verse 4 Chapter 13. How Adams side repaired by Christ side Verse 17 Chapter 13. How Adams propertie was before his sleepe Verse 18 Chapter 14. The Fall of Adam his inward Tree of Temptation and Tempting Verse 34. to the 36 Chapter 15. How Adam could have eaten and Generated in Paradise Verse 16 Chapter 15. The Adamicall Man likened to a Theefe Verse 35 Chapter 17. Adam was captivated by the Spirit of this world Verse 2 Chapter 17. Adam had not the Image of the world before his Fall Verse 3 4 Chapter 17. Adam was before the Fall as the Just shall be when they shall rise againe Verse 5 Chapter 17. Where Adam was Created both body and spirit Verse 6 Chapter 17. Adam was not Created to Corruptibility Verse 10 Chapter 17. Out of what Adam was and the Spirit of his Essences Verse 12 Chapter 17. Adams food before his sleepe Verse 13 Chapter 17. Adam was not a Lump of Earth but be became such Verse 20 Chapter 17. How and how long he stood in the Garden and concerning his properties Verse 25 Chapter 17. What Light Adam saw by in Paradise Verse 25 Chapter 17. How long Adam slept Verse 29 Chapter 17. Adam became another Image in his sleepe Verse 30 Chapter 17. How Adam was before and after his sleepe Verse 31 Chapter 17. In Paradise Adam saw from a Threefold Spirit Verse 31 Chapter 17. Adam and Eves horrible biting of the Apple Verse 33 Chapter 17. Adams Condition before his sleepe Verse 47 Chapter 17. Out of what Adams body was Verse 47 Chapter 17. What was behinde before and beneath Adam Verse 49 Chapter 17. How and how long Adam was in Paradise Verse 50. to the 53 Chapter 17. How Adam fell into Lust and into sleepe Verse 54 Chapter 17. Adams Properties after his sleepe Verse 56 Chapter 17. How Adam and Eve conversed in the Garden Verse 57 Chapter 17. How Adam and Eve became altogether Earthly Verse 58 Chapter 17. How Adam and Eve were both ashamed Verse 80 Chapter 17. What and how Adam was before his sleepe Verse 82 Chapter 17. How Adam should have propagated Verse 82 Chapter 17. How Adam and Eve heard the voyce of God Verse 83 Chapter 17. How Adam became a flesly Man Verse 87 Chapter 17. What Adam and Eve understood concerning the Treader upon the Serpent Verse 102 Chapter 18. Adam did eate in another manner after his Fall Verse 4 Chapter 18. Adam could eate of no Paradisicall fruit after the Fall Verse 6 Chapter 20. Adam and Eve were ashamed after the Fall Verse 5 Chapter 20. How Adams cloaths were made Verse 6 Chapter 20. How Adam and Eve kept together after their being driven forth of the Garden Verse 44 Chapter 20. What was in Adams and Eves mind was manifested in Cain Verse 81 Chapter 20. Adam and Eve were terrified at the Murther Verse 84 Chapter 21. Adams Great knowledge of the Mysteries Verse 9 Chapter 21. Out of what Adam was Created both body and soule Verse 10 Chapter 21. The True Ground of Adams Fall Verse 11 Chapter 22. Adam and Eve gat a Body that belongeth not to the Deity Verse 16 Chapter 22. Of Adams body and soule after the Fall Verse 17 Chapter 22. Adam should not have generated in an Earthly manner Verse 27 Chapter 22. Adams own will onely could perish Verse 54 Chapter 22. From whence Adams soule or will was breathed in Verse 55 56 Chapter 25. Why Adam went into the world Verse 54 Chapter 25. Adams sleepe and Christs rest in the Grave is all one Verse 73 Chapter 25. How Adam should have lived in Paradise Verse 92 Angels Chapter 5. From whence the Angels have their Bodies Verse 24 25 Chapter 7 From whence the Angels are Verse 24 Chapter 9. Why Angels and Spirits are Eternall and Beasts not Verse 42 Chapter 10. Whence the Angels are Generated Verse 41. Chapter 11. How the Angels were propagated Verse 4 Chapter 14. Out of what they are Created Verse 9 Chapter 15. Whence the Angels have their being Verse 3 Chapter 15. Which of the Angels are fallen Verse 5 Chapter 17. What kinde of bones the Angelicall Man had Verse
Chapter 10. What the Centre is Verse 40 Chapter 14. What is the Centre Verse 67 Candlesticks Chapter 20. What the seven Candlesticks are Verse 42 Champion Chapter 18. What manner of person the Champion in the Battle is Verse 21 Chapter 22. How the Champion or Saviour was conceived in Mary Verse 37 Chapter 25. Who was the Champion Verse 42 Childe Children Chapter 15. After the life is kindled a childe is of it selfe Verse 39 Chapter 15. How a childe shall be in the Resurrection that perisheth before the kindling of the Light of Life Verse 38 Chapter 23. A childe newly borne is as acceptable to God as one in yeares that repenteth of sinne Verse 31 Chapter 16. Wee are all the children of Iniquitie according to the Spirit of this world Verse 25 Chapter 20. Why two sorts of children are Generated from Adam Eve Verse 58 Chapter 22. How wee are the children of wrath Verse 25 Chapter 23. How it is with many of the children of wicked Parents Verse 36 Chapter 24. The very children of God hinder the Tree of Pearle Verse 32 Christ Christian Christendome Chapter 12. The Temptation of Christ Verse 12. to the 14 Chapter 18. The vayle of Christ is done away Verse 1 Chapter 18. The Corporiety of Christ is Inferiour to the Deity Verse 39 Chapter 18. What was the seede to the Creature of Christ Verse 41 Chapter 18. Christs Incarnation or becoming Man Verse 35. to the 54 Chapter 18. Christ the most wonderfull person in the Deity Verse 52 Chapter 18. Christ is the Heaven of those that are his Members Verse 84 Chapter 18. Christs Incarnation from Verse 85. to the 91 Chapter 19. Christ Inviteth all Verse 31 Chapter 22. Christ is born of a pure Virgin Verse 29 Chapter 22. How Christ received or assumed his soule Verse 39 Chapter 22. The Incarnation of Christ Verse 41 Chapter 22. How Christ is our Brother Verse 45 Chapter 22. Christ hath opened the Gate of Life for all Verse 48 Chapter 22. From whence Christ is Verse 52 53 Chapter 22. How Christ assumed or received our Body Verse 66 Chapter 22. Christs soule is from Heaven and not from Heaven Verse 67 Chapter 22. Christs soule is our Brother Verse 67 Chapter 22. Christs body is the foode of our soule Verse 67 Chapter 22. How Christ is a King Verse 72 Chapter 22. How Christ is a Person in the Trinity Verse 75 Chapter 22. Of the Name Christus in the Language of Nature Verse 77 78 Chapter 22. Christs Tempting from Verse 80. to the 100 Chapter 23. Of Christs presence every where Verse 3. to the 11 Chapter 23. What Christs Disciples received in the Lords Supper Verse 13 14 Chapter 23. Christ bound the Devils every where Verse 16 Chapter 23. How wee are foreseene in Christ Verse 21 22 Chapter 24. A Christian doth not rightly know himselfe Verse 34 Chapter 25. Christ springeth up with his holy body through Death Verse 11 Chapter 25. Of Christs New Body Verse 12 Chapter 25. The contemptible Death of Christ is a stumbling block to the Jews Turkes and Pagans Verse 15 16 Chapter 25. How Christ sweat drops of bloud Verse 22 Chapter 25. Christs Passion or course compared with Adams whole course of what happened to him Verse 23. to 40 Chapter 25. What Christ laid off in Death Verse 47 Chapter 25. Christ had Heavenly flesh in the Earthly Man and wee too Verse 48 Chapter 25. How wee put on Christ Verse 48 Chapter 25. Christ hath also borne our actuall sinnes Verse 52 Chapter 25. Wherefore Christs Passion was Verse 57. to the 61 Chapter 25. Christendome must expect the signe of Elias Verse 82 Chapter 25. Christs Conversation fortie dayes after his Resurrection Verse 88 Chapter 25. Christ is not seperated from us Verse 89 Chapter 25. Christ did eate after his Resurrection Verse 91 Chapter 25. The Description of Christs Ascension Verse 98. to the 108 Chapter 25. Wâ—at Christs Body and his Throne is Verse 104 Chapter 25. How Christ sitteth at the Right hand of God Verse 106 Chapter 25. Of Christs Creature Verse 106 Chapter 25. How Christ is in Heaven Verse 108 Chapter 26. How the Body of Christ was after his Resurrection Verse 1. to the 7 Chapter 26. When Christs body was Glorified Verse 2. to the 4 Chapter 26. Christ had not a body that was altogether Earthly Verse 9 Commandement Conversion Chapter 17. Why the Commandement was given to Adam Verse 16 Chapter 24. What is required in Conversion Verse 27 Contention Chapter 25. No Contention is necessary or profitable Verse 83 Councellours Chapter 16. There are five Councellours sitting in the braine Verse 22 Covenant Chapter 18. What the Covenant did profite before Christ came in the flesh Verse 34 Coyning Chapter 20. How the coyning of Gold and Silver had not been needfull Verse 17 Creation Creatures Chapter 23. How the Creation endureth till the Last Judgement Verse 20 Chapter 9. Why the Essence or Substance of the Creatures is not Eternall Verse 37 Chapter 9. The figure or shape of the Creatures remaine eternally Verse 38 39 Chapter 14. In what forme the Creatures shall be in Paradise Verse 33 Chapter 14. Whence the Creatures have their skill Verse 34 Chapter 18. The Eternall and Temporary Creature in Christ were one Verse 40 Curse Chapter 18. What Gods cursing is Verse 5 Chapter 18. Before the curse there was no such evill weeds nor living Creatures as there are now Verse 7 Chapter 18. There was Great Difference of Beasts before the curse Verse 8 Chapter 18. After the curse fruit must be planted Verse 9 Chapter 20. What the Curse of God is Verse 93 Darknesse Chapter 4. From whence Darknesse hath its Name Verse 48 Chapter 7. How the Darknesse longeth after the Light Verse 13 Death Chapter 13. What the first dying or Death is and whence it cometh Verse 53 Chapter 15. The Abysse of Death is in a young childe Verse 29 Chapter 15. What Death Adam dyed in Paradise Verse 37 Chapter 17. Wherein it is that Death sticketh Verse 16 Chapter 19. What Dying or Death is Verse 12 13 Chapter 19. What that is which is called the Great Death Verse 15 Chapter 19. Conversion in the last houre of Death Verse 43 Deity Chapter 8. The Deity is manifest in all things Verse 3 Chapter 22. The Deity is invisible Verse 63 Deluge Chapter 18. Why the Deluge or Noahs floud came Verse 26. to the 28 Despaire Doubting Chapter 20. VVhence Despaire ariseth Verse 107 Chapter 24. All Doubting cometh from the Devill Verse 28 Devill Chapter 2. The Devills looke into the first Principle Verse 3 Chapter 4. What the hell of the Devill is Verse 36 Chapter 4. Neither the Devill nor the wicked is made out of any evill Matter Verse 37 Chapter 4. Whence the Devils Angels and soules are Verse 46 Chapter 4. The whole Description of the Devils and their Fall Verse 64. to the 74 Chapter 8. The Devill is the worlds
Teacher Verse 13 Chapter 9. The Devill knoweth not Paradise Verse 7 Chapter 10. The Devill cannot be helped or saved Verse 50 Chapter 10. How the Devils should have been if they had not fallen Verse 51 Chapter 11. The Great Number of Devills wherefore they fell Verse 1 2 Chapter 11. The Devils minde was the cause of the lifting up of himself Verse 1. to the 3 Chapter 14. The Devill would Domineere over the Heart of God Verse 43 Chapter 15. Whence the Devills have their Name Verse 5 Chapter 15. The Devils are the Cause of their own Fall Verse 6 Chapter 15. Out of what the Devils are Created Verse 7 Chapter 15. The Devills Impotency over a childe Verse 26 Chapter 15. The Devils Kingdome is sowen also in the Copulation Verse 33 Chapter 15. How wee can tread upon the head of the Devill Verse 44 Chapter 15. How the Devils Kingdome is held Captive Verse 58 Chapter 15. The Devill Tempteth Man in the first Principle Verse 59 Chapter 15. What the hunger and satiating of the Devill is Verse 61 Chapter 17. How the Devill wonne the Game of Adam Verse 62 Chapter 17. After the Fall the Devill Man were both in one Kingdome Verse 62 Chapter 17. How the Devill mocked God in his mind when Adam was fallen Verse 63 Chapter 17. Whither the Devill flyeth in his Pride Verse 64 Chapter 17. The Devill is Executioner Verse 66 Chapter 17. The Devill is the Driver forward to all Mischiefe Verse 67 Chapter 17. The Devill holdeth the soul fast Verse 74 Chapter 17. The Devill is the highest cause of Adams Fall Verse 93 Chapter 17. The Devils sported with Mans Image when it was fallen Verse 96 Chapter 17. The Devill understood not the promise of the Treader upon the Serpent Verse 97 Chapter 17. The Devils Judgement is hidden to him Verse 100 Chapter 20. The Devill hath sowne Tares or weedes Verse 30 Chapter 20. The Devils danced at Caines Murthering his brother Verse 84 Chapter 21. The Devill holdeth his Swines Apples before the soule Verse 51 Chapter 21. The subtlety of the Devill against the constant soule Verse 54 Chapter 21. The Devill also stirreth up the children of God against the soule Verse 55 Chapter 21. What the Devils saddle horse is Verse 63 Chapter 23. Where the Devils are Verse 16 Chapter 23. The Devils have no power of the soule of a childe before the time of its understanding Verse 38 Chapter 24. Who are the Devils Bloudhounds Verse 11 Chapter 24. How the Devill seduceth the soul Verse 13 Chapter 24. The Devill watcheth for the soule when flesh and bloud judgeth of any thing as a Cat watcheth for a Mouse Verse 15 Chapter 24. The Devils tricks to entrap the Authour Verse 16 17 Chapter 25. Where the Devill and the Wrath are captivated Verse 13 Chapter 25. In what place the Devils are Verse 42 Chapter 25. The Devils bitter salt wherewith men rub one another Verse 56 Chapter 25. How the Devils tremble at Christs Death Verse 71 Chapter 25. The Devill is blinde in the light Verse 71 Chapter 25. The Devils dwell not farre from Christ Verse 105 Chapter 26. How the Devill would needs be God when the Gospel began Verse 23 Chapter 27. How the Devils shall tremble at the Last Judgement Verse 13 Discourse Chapter 12. The wonderfull Discourse of Adams Spirit in Paradise Verse 36. to the 47 Chapter 14. The discourse and agreement between the Elements in the Incarnation of a childe Verse 22. to the 25 Chapter 24. The discourse of him who fell among the Murtherers between Jericho and Jerusalem Verse 4 Doctour Chapter 9. The Doctour who is in the schoole of Pentecost is in respect of the Authour as Paul was in respect of the other Apostles Verse 47 Chapter 13. The Doctours kill men thinking to finde how the Incarnation of a childe is by Anatomies but in vaine Verse 42 Doctrines Chapter 27. The severall sorts of Doctrines must not all be rejected Verse 21 Dominion Chapter 10. Dominion cometh not from the Love of God Verse 36 Chapter 20. Whence Dominion ariseth Verse 86. to the 88 Chapter 25. Whence Dominion cometh Verse 55 Earnestnesse Chapter 16. The Earnestnesse that wee must use in taming our Body Verse 42 Chapter 16. With what Earnestnesse we must set upon the New Birth Verse 48 Chapter 17. The Earnestnesse that the Minde must use Verse 79 Chapter 24. The Earnestnesse of the soule maketh the Devill weak and faint Verse 30 Earth Earthly Chapter 5. From whence Earth hath its Consolidation Verse 7 Chapter 5 Whence Earth water the Rocky cliffs came to be so as they are Verse 29 Chapter 15. Of what Earth and Stones are Verse 7. to the 9 Chapter 15. God willed not the Earthly Copulation Verse 35 Chapter 17. Where Earth and Stones are Generated Verse 8 Chapter 25. VVhy the Earth trembled at the Death of Christ Verse 44 Chapter 27. Earthly knowledge vanisheth in the Judgement Verse 19 Election Chapter 17. Of Election before the foundation of the world Verse 102 103 Chapter 20. How little knowledge Babell hath of the Election Verse 59 Element Elements Chapter 14. A description what the one Element is Verse 41 42 Chapter 14. Of the one Element and of the foure Elements Verse 44. to the 46. Chapter 14. VVhat the One Pure Element is Verse 88 Chapter 17. Where the Elements have their Originall Verse 48 Chapter 17. The Element out of which the foure Elements proceeded in the beginning that is without understanding Verse 7 Chapter 22. What the Eternall Element is Verse 19 20 Chapter 22. VVhy the Elements trembled Verse 46 Chapter 22. The One Element is Substantiall Verse 62 Eve Chapter 13. Eve's Creation described Verse 12. to 20 Chapter 13. The soule and forme of Eve before the Fall Verse 34. to the 36 Chapter 15. VVhy God must make Eve Verse 18 Chapter 17. Eve was Created for the Corruptibility Verse 10 Chapter 17. How Eve was beguiled Verse 32 Chapter 17. How Eve Created Verse 55 Chapter 17. Eve was beguiled through her carlesnesse Verse 57 Chapter 18 The sentence upon Eve Verse 19 Chapter 20. Eve and the Apostles thought the same thing Verse 44 Evill Chapter 1. The Evill is not God Verse 2 Chapter 1. What is the first Matter of Evill Verse 5. to the 14 Chapter 20. The Evill Domineereth over the Good but God hath not ordained that it should be so Verse 29 Chapter 21. Evill and Good are in one another Verse 17 Chapter 24. From whence Evill thoughts come Verse 29 Fall Chapter 11. Of Lucifers and Adams Fall Verse 5 Chapter 11. How their Fall was foreseene Verse 22 Chapter 11. Reason speaketh against the Fall Verse 29 Chapter 18. How God willed not and yet willed the Fall Verse 12 13 Father Chapter 15. How Father and Mother are warned Verse 25 Chapter 17. Where God the Father Generateth the Sonne Verse 85 Chapter 20. Of the Drawing of the Father Verse
the maw or stomack an outlet and Gate and environeth the same with its tough soure harshnesse and so there is a Gutt 28. But because the n The stinke Enemy is not yet in substance but onely in the will of the Spirit therefore it goeth away very slowly downwards and seeketh for the Port where it will make an outlet and Gate that it may cast away the stinke and filth from whence the Gutts are so very long and o Vinding and bloubing like foulds crooked 29. Now when this Conference which is spirituall between the three Elements fire aire and water was perceived by the Spirit of the earth viz. the Essences in the Region of the Lungs then p The spirit of the earth it cometh at last when the habitation or the Court was already built for the children of the earth and saith to the three Elements Wherefore will yee take the body for the Spirit Will you take the children of the earth and feed upon them I am their spirit and am pure I can strengthen the Essences of the soule with my vertue and essences and uphold them well take mee in 30. And they say yes wee will take thee in for thou art a member of our spirit thou shalt dwell in us and strengthen the Essences of our spirit that it may not faint yet wee must also have the children of the earth for they have our quality also in them that wee may rejoyce and the Spirit of the Lungs saith Then I will live in you wholly and rejoyce my selfe with you The Gate of the Sydereall or * Astrall spirit starry Spirit 31. Thus now when the light of the Sunne which had discovered and imprinted it selfe in the fire-flash of the Essences of the spirit and was shining in the fire-flash as in a strange vertue and not in the Sunnes own vertue when he seeth that he hath gotten the q Rule government or predominancy Region and that the r Note the Essences of the soule are the Worme or Spirit that never dyeth Essences of the soule which are the Worme or the Spirit as also the Elements will rejoyce in his vertue and splendour and that the Elements have made their foure Regions or Dominions and habitations for an everlasting possession and that Å¿ The Sunne he should be a King and that t The Elements they should serve at Court in the Spirit of the Essences in the heart and so exceedingly love him and rejoyce in their service and have besides brought the u The fruits of the Earth children of the earth that the spirit might present them where then they will first be frolick and potent and eate and drinke of the x Or vertues Essences of the children of the earth then y The Sunne he thinketh with himselfe it is good to dwell here thou art a King thou wilt bring z The worldly wise or the Children of the Sunne thy kindred off-spring or Generation hither and raise them up above the Elements and make thy selfe a Region or Dominion art not thou the King here is the Gate where the children of this world are wiser than the children of light O Man Consider thy selfe And he draweth the Constellations to him and bringeth them into the Essences and sets them over the Elements with their wonderfull and unsearchable various Essences whose number is infinite and maketh himselfe a Region and Kingdome of his Generation in a strange Countrey 32. For the Essences of the soule are not this Kings own he hath not generated them nor they him but he hath by lust imprinted himselfe also in its Essences and kindled himselfe in its fire-flash of purpose to finde its virgin and live in her which is the amiable divine vertue or power because the spirit of the soule is out of the eternall and had the virgin before the Fall and therefore now the Spirit of the great world continually seeketh the virgin in the Spirit of the soule and supposeth that shee is there still as before the Fall where the Spirit of the great world appeared in Adams virgin with very great joy and desired also to live in the virgin and to be eternall because he felt his corruptibility and that he was so rough in himselfe therefore he would faine partake of the loving kindnesse and sweetnesse of the virgin and live in her that so he might live eternally and not break corrupt or perish againe 33. For by the great longing of the Darknesse after the light and vertue of God this world hath been generated out of the Darknesse where the holy vertue of God shone or beheld it selfe in the Darknesse and therefore this great desiring and longing after the divine vertue continueth in the Spirit of the Sunne Starres and Elements and in all things All groane and pant after the divine vertue and would faine be delivered from the vanity of the Devill but seeing that cannot be therefore all creatures must waite till their a Corruption Dissolution when they shall goe into their Ether and get a place in Paradise yet onely in the figure and shadow and the Spirit must be a Corruption dissolved which here hath had such lust or longing 34. But now this lust or longing must be thus or else no good creature could be and this world would be a meere Hell and wrathfulnesse And now seeing the virgin standeth in the second Principle so that the spirit of this world cannot possibly reach to her and yet that the virgin doth continually behold her selfe or appeare in the Spirit of this world to satisfie the lust and longing in the fruit and growing of every thing therefore b The spirit of the great world he is so very longing and seeketh the virgin continually he exalteth many a creature in great skill and cunning subtilty and he bringeth it into the highest degree that he can and continually supposeth that so the virgin shall againe be generated for him which he saw in Adam before his fall which also brought Adam to fall in that c The spirit of the great world he would dwell in his virgin and with his great lust so d See more of this strife in cap. 12. from 39 to the 47 verse pressed Adam that he fell a sleepe that is he set himselfe by force in Adams Tincture close to the virgin and would faine have qualified in her and mingled with her and so live eternally whereby the Tincture grew weary and the virgin withdrew 35. And then Adam fell and was feeble which is called sleepe This was the e Adams inward tree of Temptation Tree of Temptation to try whether it was possible for Adam to live eternally in the virgin and to generate the virgin again out of himselfe and so generate an Angelicall Kingdome 36. But seeing it could not so be because of the spirit of this world therefore was the outward Temptation first taken in
88 Chapter 18. How the Angel Gabriel was sent to a poore Maid or Virgin Verse 35 Chapter 20. The care and striving the Angels have for Man Verse 78 Chapter 22. Of the Angels great Humility Verse 74 Anna. Chapter 22. Why Anna was so long unfruitfull Verse 69 Antichrist Chapter 18. Of Antichrists visitation Verse 1 Chapter 20. Whence Antichrists Kingdome taketh beginning Verse 83 Chapter 20. Antichrists Kingdome is rejected of God Verse 92 Chapter 21. A Large Description of Antichrist Verse 28. to the 38 Arts. Chapter 20. Why Arts or Trades were discovered Verse 10 Astronomer Chapter 14. The Astronomer knoweth nothing of a Childes Incarnation in the Mothers womb Verse 26 Authour Chapter 1 Why the Authour writeth of God as if he had a Beginning Verse 4 Chapter 2. How the Authour came by his knowledge Verse 6 Chapter 3. The Authour writeth how the Eternall Birth must be understood Verse 3 Chapter 3. Wherefore the Authours wirtings serve Verse 3 Chapter 4. The Authour hath no more Authority or power than another Verse 6 Chapter 4 The Authour warneth the Reader concerning his writings Verse 43 Chapter 12. The Authour writeth no News Verse 15 Chapter 14. The knowledge which the Authours soule hath Verse 39 Chapter 14. All the Author speaketh concerning God Heaven the Element and of Paradise is but as a small drop in comparison of the wisdome of God Verse 89 Chapter 15. For whom the Authour hath written Verse 65 Chapter 16. From whence the Authour hath his knowledge Verse 1 Chapter 16. From what Spirit the Authour writeth Verse 51 Chapter 20. When the Authours writings shall be serviceable Verse 2 Chapter 24. The Authour will write no lye of himselfe Verse 1 Chapter 24. The Authour counselleth us to follow him Verse 2 Chapter 24. The Authours Earnestnesse and excellent discourse Verse 3. to the 10 Chapter 24. The Authours hard Combate Verse 17. to the 20 Chapter 25. The Authour Appealeth to the Last Judgement Verse 36 Chapter 25. The Authour is not zealous out of any desire of his own Praise Verse 53 Chapter 25. The Authour Admonisheth to continue in simplicity Verse 69 Chapter 25. Why the Authour must write so deeply Verse 84 Chapter 25. Why the Authour must write as he doth Verse 107 Chapter 27. What the Authours teaching tendeth to Verse 8 Babell Chapter 18. Why Languages were confounded at Babell Verse 27 Chapter 18. Out of what Babell is sprung Verse 82 Chapter 18. Babell shall be served as the worshippers of the Calfe were Verse 71 Chapter 19. Babell hath invented the Ransoming of soules Verse 2 Chapter 19. Babell breaketh within it selfe Verse 2 Chapter 19. What Babell is Verse 3 Chapter 20. Babell and the Starres have the same Government Verse 18 Chapter 22. Babell blameth the Devill for Tempting of Christ Verse 78 Chapter 22. Babell condemneth them that search after hidden Mysteries Verse 78 Chapter 22. Of Babells punishment Verse 79 Chapter 23. Babell is on Fire and burneth Verse 2 Chapter 23. Babell shall be so talked with by the Anger that the Elements shall tremble Verse 50 Chapter 25. Babell destroyeth and devoureth it selfe Verse 82 Chapter 25. Wee must not rejoyce at her Burning Verse 96 Chapter 25. Babell is hard to be knowne shee is every where all over Verse 97 Chapter 27. Babel will bring in Epicurisme Verse 23 Band. Chapter 20. The Band of Eternity standeth free Verse 65 Baptisme Chapter 4. Why Baptisme is commanded Verse 14 15 Beast Chapter 3. The Beast shall stand naked Verse 8 Chapter 4. The Beast shall be spewed out Verse 23 Chapter 4. Why the Beasts have no sinne imputed to them Verse 38 Chapter 8. Of the Creating of the Beasts Verse 37 to 39 Chapter 11. Whence the venomors Beasts are Verse 20 Chapter 11. How the Beast is inraged Verse 28 Chapter 13. Why the Beastiall Propagation is an Abomination to God Verse 6 Chapter 15. What the Beasts or living Creatures are created for Verse 11 Chapter 16. A Beast is better than Man that dyeth without Repenting Verse 40 Chapter 17. The Beasts are not made of Lumps of Earth Verse 22 Chapter 18. The Beast is greater then the Antichrist Verse 2 Chapter 18. How the Beasts should have been Managed if Adam had continued in Pardise Verse 10 Chapter 18. God desired not that the Beastiall Man should be Verse 10 Chapter 20. The Beast shall stand naked and bare Verse 20 Chapter 20. A Lamentation because the Beast hath made the Garden of Roses a Denne of Murtherers and Theeves Verse 37 38 Chapter 20. The Beast will be squeezed forth by the presse in Babell Verse 38 Bloud Chapter 16. How Bloud cometh to be Verse 11 Chapter 16. The Bloud wherein the soule stirreth is very sweet Verse 11 Chapter 16. Why Bloud is forbidden Verse 11 Body Chapter 4. Of what the Body is Created Verse 19 Chapter 21. The Body cannot be destroyed before the appointed time Verse 62 Chapter 22. Of the Body which wee lost Verse 64 Chapter 23. What is the food of the New Body Verse 45 Chapter 25. The Body of Christ can be withheld by nothing in the Resurrection Verse 79 Chapter 25. How the Body of Christ shineth in the Heaven Verse 79 Chapter 25. The Body of Christ is infinite Verse 79. to the 81 Chapter 25. How the Body of Christ is received Verse 83 Chapter 25. How the Body of Christ is after the Resurrection Verse 90 91 Booke Bookes Chapter 8. A field full of flowers is the most Glorious Booke Verse 11 Chapter 3. The Bookes of Theologists are meere Histories Verse 5 Bridegroom Bride Chapter 3. The coming of the Bridegroom Verse 8 Chapter 17. The Bridegroomes coming Verse 115 Chapter 20. The Bride of the Beast hath three things to expect Verse 115. to 117 Chapter 24. Where the Bridegroom embraceth his Bride Verse 31 Caine. Chapter 20. Why Cains hatred was against Abell Verse 44 Chapter 20. Why Caine became a Murtherer Verse 45 Chapter 20. Caine was not rejected in the womb of his Mother Verse 63 Chapter 20. The Description of the Cainish Church Verse 77. to the 118 Chapter 20. Why Caine grutched his brother any thing Verse 82 Chapter 20. How Caine was stirred up to the Murther Verse 84 Chapter 20. Cains false Faith was manifested Verse 91 Chapter 20. Caines amazement and feare Verse 97 Chapter 20. Caines expulsion beyond Eden into the Land of Nod. Verse 98 Chapter 20. Caine is a Looking Glasse for Mens own Conceits Verse 99 Chapter 20. How Caine was Comforted againe Verse 101 Chapter 20. Whence Caines Anger against Abell proceeded Verse 104 Chapter 21. Caine was not wholly Rejected Verse 2 Chapter 21. Caine was chearly againe Verse 4 Chapter 21. Who was Caines accuser Verse 5 Chapter 21. Caine sought out Arts and depended upon his inventions Verse 6 7 Chapter 21. Caines Church and Christs Church dwell together Verse 45 46 Called Chapter 16. How and when it is that wee are called Verse 50 Centre
How Man after his Death is either an Angel or Devill Verse 37 Chapter 17. Whence Adam gat the name Man Verse 15 Chapter 17. God did not make Man of a Lump of Earth Verse 22 Chapter 17. VVhy Mans body must perish Verse 23 Chapter 17. How Man in the Fall fell among Murtherers Verse 60 Chapter 17. Mans misery between the Fall and the word of Promise Verse 61 Chapter 17. Man in this life dwelleth in the Abysse with the Devils Verse 65 Chapter 17. How Man dareth doe what the Devill dareth not doe Verse 78 Chapter 17. In the beginning Man had no Beastiall Members Verse 81. Chapter 18. It is the becoming Man of the Heart of God only that helpeth Verse 80 Chapter 19. Mans Image standeth in Three beginnings Verse 10 Chapter 20. By the Law Man cannot come into Paradise Verse 28 Chapter 21. The Inability of Mans Spirit Verse 18 19 Chapter 21. How Man hath the Ballance between two wills Verse 20 Chapter 21. Man not to be condemned for that which is outward Verse 26 Chapter 21. What Mans Condemnation is Verse 27 Chapter 22. Of what and for what Man is Created Verse 12 Chapter 22. VVherein Man is foreseene Verse 23. Chapter 22. which is the right New Man Verse 25 26 Chapter 22. The New Man is hidden in the Old Verse 32 Chapter 22. In what manner Man is greater than the world Verse 5 Chapter 22. How long Men were the Fathers Verse 71 Chapter 22 Who was the Man to the Incarnation of Jesus Christ. Verse 71 Chapter 23. How the new Man groweth to the soule Verse 17 Chapter 23. Jesus Christs becoming Man lay not in us Verse 31 Chapter 23. The foode of the New Man Verse 45 Chapter 24. The Old Man committeth sinne Verse 35 Chapter 24. The old Man is swayed by the new Verse 35 Chapter 24. The new Man groweth out of the Old Verse 37 Chapter 25. The New Man striveth against the Outward Man Verse 4 Chapter 25. How Man in the second Principle was Created in that Place out of which Lucifer was thrust forth Verse 103 Chapter 25. How God prevented it that Man in his Fall became not a Devill also Verse 103 Marie Chapter 18. An Exposition of Maries Name Verse 35 Chapter 18. Mary is saved onely through her Sonne Verse 83 Chapter 18. Marie standeth upon the Earthly Moone Verse 92 Chapter 18. Of Maries lustre and Glory Verse 93 Chapter 18. Invocation doth not come to her Verse 94 Chapter 18. Where Mary dwelleth shee is no Goddesse Verse 94. to the 96 Chapter 22. Why Mary is called The Blessed of all women Verse 31 Chapter 22. Wherein Mary is a pure Virgin Verse 34 Chapter 22. In what Body Mary was impregnated Verse 52 Chapter 22. Whence Marie is Verse 12 53 Chapter 26. How wonderfully the Auntients have spoken of Marie Verse 6 Marriage Chapter 20. The fast Band of Marriage or Wedlock Verse 55 Chapter 20. Wedlock or Marriage is tolerated by God Matrix Verse 55 Chapter 8. The Matrix of the Earth stood in Death till the Third day like Christ Verse 10 Mëer Chapter 6. Of the word Mëer or Sea in the Language of Nature Verse 15 Mercy Mercifulnesse Chapter 23. How the whole Mercy or Mercifulnesse of God is become Man Verse 19 Metalls Chapter 6. How Metalls come to be Verse 10 11 Minde Chapter 10. The Minde is the God and Creâ—â—tour of the Will Verse 49 Chapter 11. How the Minde is free Verse 30 Chapter 15. The Mâ—nde is the Free VVill. Verse 44 Chapter 15. How the envious Minde appeareth in the Eternity Verse 44 45 Chapter 16. The Minde hath 3 things in it Verse 4 Chapter 16. What the Minde is Verse 4. to the 7 Chapter 17 How the Minde is after the breaking of the Body Verse 41. to the 44 Mis-rule Chapter 25. Who is Master of Mis-rule upon Earth Verse 62 Miracles Chapter 18. Of the Miracles which have been done by the Saints Verse 77 78 Moses Chapter 10. Why Moses wrote so covertly Verse 22 Chapter 17. Why Moses hangeth the vayle before his face Verse 21 Chapter 17. The vayle of Moses is taken away in the Death of Christ Verse 36 Chapter 17. Why Moses hangeth the vayle before his eyes in the Description of the Serpent Verse 98 Chapter 18. Why Moses was stirred up Verse 29 Chapter 18. Why Moses face was made bright Verse 32 Chapter 20. Why Moses must enter into life through Death Verse 27 Chapter 20. Moses his wonderfull speech about Adam and Eveâ— driving forth of the Garden Verse 39. Chapter 20. What is the vayle of Moses where God set a Mark upon Cain Verse 101 Chapter 20. Why Moses brake the Tables Verse 5 Murtheresse Chapter â—â— Shee is a Murtheresse that destroyeth the fruit in her womb Verse 39 Nature Chapter 3. How the Birth of the Eternall Nature is Verse 9 to the 19 Chapter 8. Why Naâ—ure longeth to be freed from vanity Verse 32 Chapter 15. The haughtinesse of Nature compelleth not Verse 22 Necromancer Chapter 15. Where the Necromancer is Generated the Authour must conceale much because of the Devillish Inchantments Verse 6 Neere Chapter 19. Neere and farre off is all one in God Verse 62 Number Chapter 14. How Great the Number of Men shall be Verse 47 48 Overcome Chapter 21. VVee must first have once Overcome in the Storme before wee attaine the high knowledge Verse 53 Paradise Chapter 8. Of the Consent in Paradise Verse 11 Chapter 8. Where the Paradise is in which the Angels dwell Verse 30 Chapter 8. A Scholler in Paradise learneth more in one houre than in thirtie yeares in the Vniversities Vers 36 Chapter 9. Paradise and the Garden are two things where Paradise is and what are its properties Verse 3. to the 5 Chapter 9. Of the Gulfe that is between Paradise and this world Verse 7 Chapter 9. How there is Comprehensibility in Paradise Verse 18 Chapter 9. The fruit fire light and aire as Paradise Verse 20 Chapter 9. Paradise is infinite the shadow of all Created things remaine Eternally in Paradise Verse 21 Chapter 15. Wee reach both Paradise and Hell in Copulation Verse 34 Chapter 17 The Authour cannot describe the Joy of Paradise Verse â—4 Chapter 17 VVhat is called Paradise Verse 48 Chapter 17. How Paradise did hide it selfe from Adam and Eve Verse 59 Chapter 19. Reason seeketh Paradise out of which it is gone forth Verse 60 61 Chapter 20. Paradisicall Love is destroyed by the Devill Verse 28 Chapter 20. What the sword of the Cherubine before Paradise is Verse 40 Chapter 25. What our Paradise is where our Essences spring in God and where wee put on Christ Verse 48 Pearle Chapter 21. How the Pearle is sowen imperceptibly Verse 48 49 Chapter 24. How the Tree of Pearle groweth in the Storme Verse 32 Chapter 24. The Pearle sticketh not in the outward Man Verse 34 Chapter 25. The Garland of Pearle may be lost againe Verse 5 Chapter 25.
19. How the soule waiteth fot its 〈◊〉 â—dy Verse 2â— Chapter 19. Of the power and Ability the soule hath Verse 2â— Chapter 19. How the soules departed can appeare Verse 28 Chapter 19. Where the unregenerated soules remaine Verse 49 50 Chapter 19. What the Masses for soules are Verse 54. to the 56 Chapter 19. Of the soule which turneth at the Last Verse 58 59 Chapter 19. Out of what the soule is Generated Verse 65 Chapter 19. How the soule remaineth in hell Verse 65 Chapter 19. The soules needeth no going out nor in Verse 67 Chapter 19. Where the soule of the wicked remaineth Verse 68 Chapter 20. Of the feare the soule hath in the houre of Death Verse 53 Chapter 21. How the soule longeth after the sweet tast of the Pearle Verse 50 Chapter 21. How the soule striveth with the Devill about the Pearle Verse 50 Chapter 22. What whence the soule is Verse 13 14 Chapter 22. How the soule is Free Verse 14 Chapter 22. What is the right Body of the soule wherein God dwelleth Verse 15 Chapter 22. How the soule is Regenerated in the soule of Christ Verse 38 Chapter â—â— How Christ hath redeemed the soule Verse 40. 42 Chapter â—â— None attaine another soule but another body Verse 40 Chapter 22. What Image the soule of the wicked shall have Verse 44 Chapter 22. How the soule hath turned away its will from the Father Verse 58 Chapter 22. The miserable Condition of th averted soule 59 Chapter 22. Of the Tincture of the soule that is in the feare of God Verse 70 Chapter 22. The soule is not free from Originall sinne Verse 70 Chapter 22. The soule of Christ is halfe from Maries Tincture Verse 70 Chapter 22. Wee attaine no other soule Verse 85 Chapter 22. The soule cometh to be renewed Verse 85 Chapter 22. How the soul is perfectly redeemed Verse 86 Chapter 23. What food the soul must have Verse 7. to 11 Chapter 23 Of the foode of the soule Verse 45 Chapter 23. How the soule is an adulterous whore Verse 48 Chapter 24. How hard a departure that soule hath that deferreth repentance Verse 22 Chapter 24. How the soule of the wicked is after its departure Verse 23. to the 25 Chapter 24. How the soule falleth many times into sinne against its will Chapter 25. How the soule is tied fast to tâ—â—â— Chaines Verse 6 7 Chapter 25. How the soule is created Verse 19 Chapter 25. How the soul hath reflected it self Verse 20 Chapter 25. How the soule was enlightened Verse 4â— Chapter 25. How the soules of the blinde simple people come before God Verse 62 63 Chapter 25. Where Christs soule was in his Death Verse 7â— Chapter 25. Where the soules rest till the Laâ—â— Judgement Day Verse 79 Sound Chapter 15. Sound is Eternall and sound or noise is of a higher 〈◊〉 in Maâ— than in other Creatures Verse 69 â—0 Spirit Spirits Chapter 7. The Created Spirit of Man its power before the Fall Verse 4 Chapter 13 The Spirit of the great world reacheth to get the virgin as a Theefe reacheth to pluck fruit in a Garden Verse 40 Chapter 14. The Inability of the Spirit of this world Verse 7 Chapter 14. The Spirit of the Earth discourseth with the three Elements Verse 29 30 Chapter 14. What Spirit is the Holy Ghost Verse 82 Chapter 14. Whither the Holy Spirit goeth when he proceedeth from the Father and the Sonne Verse 83 Chapter 16. What Spirit goeth forth from a Proud Man Verse 38 Chapter 16. What Spirit goeth forth from a Deceiver Verse 39 Chapter 17. Whence the Spirit of Man is Verse 81 Chapter 20. The Spirit of fiercenesse will also be manifested Verse 12 Chapter 22. What is the Spirit of the Pure Element Verse 21 Chapter 27. What Spirit is Verse 7 Chapter 9. A description of the Transitory Spirits Verse 43 Chapter 15. For what the Spirits are Created Verse 11 Chapter 17. How the Spirits appeare in Hell Verse 99 Starry Starres Chapter 2. The Starry Spirit seeth into the Third Principle Verse 4 Chapter 15. VVhat the Starres are Verse 48 Chapter 15. How far the power of the Starres reacheth in the incarnation of a childe Verse 26 Chapter 16. The Starres or Constellation frameth no humane Image Verse 20. to 25 Chapter 16. The Starres or Constellation frameth beastiall properties in Man Verse 21 Chapter 17. Out of what the Starres are Verse 8 Chapter 17. How the Starres are the Councellours and God King of the Land the Devill Hangman Verse 67 Chapter 20. What the Starres are Verse 42 Chapter 20. How the Starres Image or imprint themselves in the Incarnation of a childe Verse 70. to the 72 Stones Chapter 20. In the Lilly-time silver gold will be as little worth as the Stones Verse 15 Chapter 25. Wherefore the Stony Rocks did cleave asunder at the Death of Christ Verse 45 Chapter 25. Why the Stone was rouled from the Grave Verse 77 Chapter 26. Houses of Stone built for the Learned to serve God in Verse 24 Strife Chapter 16. Of the Strife that is in Man Verse 32. to the 36 Chapter 21. Of the Strife that is in the Regeneration Verse 47. to the 49 Substance Chapter 2. The Divine Substance or Essence is inexpressible Chapter 15. There is an Eternall unchange 〈◊〉 Substance or Essence Which is the Ternarius Sanctus Verse 17 Sun Chapter 5. How the Sun is a figure of the Heart of God Verse 10. to the 13 Chapter 6. How the Heathen have gazed upon the Sun Verse â—â— Chapter 6. How the Sun in its kinde worketh continually Verse 3 Chapter 8. The Sun is the Goddesse of the Third Principle Verse 12. to the 22. Chapter 8. How the Heathens have gazed at the Sun and Starres Verse 15 Chapter 14. Why God let the Sun come forth Verse 43 Chapter 25. Why the Sun was darkened at the Death of Christ Verse 44 Sword Chapter 26. Of the Sword that is upon Babell Verse 34 Tast Chapter 15. Of the Tast and feeling in a childe Verse 71 Teachers Chapter 18. Teachers at which the Elements Tremble Verse 61 Chapter 26. How the Teachers were honoured at first Verse 17 Temple Chapter 25. Of the Temple which Ezechiel writeth of Verse 49 Ternary Chapter 26. VVhat the holy Ternary is Verse 8 Testaments Chapter 23. Of Christs Testaments which Babell contendeth about Verse 1 Chapter 23. A description of the Testaments of Christ Verse 28. to the 50 Thoughts Chapter â—â— From whence good Thoughts â—ome Verse 29 Time Chapter â—â— Of the Time the Jews hope for Verse 49 Chapter 27. Of the end of the world or Time Verse 18 Tincture Chapter 12. A description of the Tincture Verse 22. to the 28 Chapter 12. The Authour desireth to enjoy the â—eavenly Tincture Verse 35 Chapter 13. A description of the Tincture Verse 23. to the 33 Chapter 13. Of the Tincture which the Devills have Verse 29 Chapter 13. Of the Tincture of the Man and
the first Principle he conceived that he was now but a meere child of this world when he beheld his corruptibility and also the monstrous image which he c Or carried about him was in and that the Paradisicall d Wit reason or skill understanding delight and joy was departed from him so that his spirit and perfection was driven out of Paradise that is out of the second Principle of God where the Light or the Heart of God is generated from eternity to eternity and where the holy Ghost proceedeth from the Father and the Sonne and that he now lived no more meerly by the word of God but did eat and drink viz the e Preservation or propagation birth of his life henceforward consisted in the third Principle that is in the Region Kingdome or dominion of the Starres and Elements and he must now eat of the vertue and fruit thereof and live thereby and thereupon he then supposed that he was past recovery and that the noble image of God was destroyed And beside the Devill also continually represented his corruptibility and mortality to him and himselfe could see nothing else being he was gone out of paradise that is out of the incorruptible holy f Preservation or protection geniture or operation of God wherein he was Gods holy image and childe in which God created him to continue therein for ever And if the mercifull love of God had not appeared to him again in the center of the birth of his life and comforted him he would have thought that he were wholly departed or quite separated from the eternall Divine birth and that he were no more in God nor God any more in him and that he were no more of Gods essence 5 But the favourable love that is the g Unigenitus onely begotten Sonne of God or that I may set it down so that it may be understood the lovely fountain where the light of God is h Begotten or born or brought forth generated sprung up grew again in Adam in the center of the birth of his life in the fifth form of his birth whereby Adam perceived that he was not broken off from the Divine root but that he was still the childe of God and repented him of his first evill lust and thereupon the Lord shewed him the treader upon the Serpent who should destroy his monstrous birth and so he should from the monstrous birth be regenerated anew in the shape form power and vertue of the treader upon the Serpent and be brought with power again into Paradise into the holy birth and eat of the i Verbum Domini Word of the Lord again and live eternally in spite of all the * Or power gates of the wrathfulnesse wherein the Devil liveth concerning which there shall be further mention made in its due place 6. But mark and consider this well dear Reader and let not your simplicity deceive you the Authour is not greater than others he knoweth no more neither hath he any greater authority than other children of God Do but look upon your self why have you earthly thoughts of your self why will you be mocked by the Devill and be fooled by the world so as to be led to think that you are but a kinde of Figure like God and not generated or begotten of God 7. Your monstrous form or shape indeed is not God nor of his essence or substance but the hidden man k Which the soul is which is the soul l Or out of Gods own essence or substance in a childe is the fathers own substance is the proper essence of God forasmuch as the love in the light of God is sprung up in your own centre out of which the holy Ghost proceedeth wherein the second Principle of God consisteth How then should you not have power and authority to speak of God who is your Father of whose essence you are Behold is not the world Gods and the light of God being in you it must needs be also yours as it is written The Father hath given all things to the Sonne and the Sonne hath given all to you The Father is the eternall power or vertue and the Sonne is the heart and light continuing eternally in the Father and you continue in the Father and the Sonne And now being the holy Ghost proceedeth from the Father and the Sonne and that the eternall power or vertue of the Father is in you and that the eternall light of the Sonne shineth in you why will you be fooled Know you not what Paul said That our conversation is in heaven from whence we expell our Saviour Jesus Christ who will bring us out of this monstrous Image or Birth in the corruption of the third principle of this world in the m Or paradisicall sustenance Paradisicall birth to eat the word of the Lord. 8. Why will you be fooled by Antichrist by his lawes precepts and pratings Where will you seek God In the deep above the starres You will not be able to finde him there Seek him in your heart n Or in the ground or foundation of the beginning and sustaining of mans life in the centre of the birth of your life and there you shall finde him as our father Adam and mother Eve did 9. For it is written You must be born anew through the water and the Spirit or else you shall not see the kingdome of God This birth must be done within you the heart or the Sonne of God must arise in the birth of your life and then the Saviour Christ is your faithfull Shepherd and you are in him and he in you and all that He and his Father hath is yours and none shall pluck you out of his hands and as the Sonne viz. the heart of the Father is one with the Father so also thy new man is one in the Father and the Sonne one vertue or power one light one life one eternall Paradise one eternall heavenly o Or enduring substance birth one Father Sonne and holy Ghost and thou his childe 10. Doth not the Sonne see plainly what the Father doth in his house and now if the Sonne learn to do the same thereby what displeasure will the Father have towards his Sonne for it Nay will not the Father be well pleased that his Sonne is so apt and forward to learn Then why should the heavenly Father be so displeased with his children in this world which depend upon him and enquire after him which would fain learn to know him fain labour in his works and do his will Doth not the Regenerator bid us come to him and whosoever cometh to him he will not reject Why should any p Or withstand the spirit of the manifestation of the hidden things of God resist the spirit of Prophesie which is Gods Look upon Christs Apostles did any other teach them than God who was in them and they in him 11 O dear
the râ—â—der might come to understand what that heaven is which God then created consider what Moses writeth of it God made a Firmament between the waters and separated the water beneath the Firmament from the waters above the Firmament and the Firmament he called Heaven which is very right but hitherto it hath been very ill understood 15. Now observe the Heaven is the whole Deep so farre as the Ethera or Skies have u Expanded or spred given up themselves to the birth of this world and that heaven is the matrix out of which earth stones and the materiall water is generated And there God separated the materiall water from the matrix and here it is very plainly discerned that the materiall water is as it were deaded or hath death in it for it could not abide in the x Viz the Aire moving mother but was created to be upon the globe of the earth and God called it Sea Méér in which word is understood in the language of Nature as it were a springing or growing in death or a life in y The corruptibility corruption z That is the reader wil not understand it although herein I shall be as one that is dumb to the Reader yet I †Or understand know it very well and I am very well satisfied therewith but because the bestiall man is not worthy to know it therefore I will not here cast the Pearle before the Swine but for the children of God which will be benefited by it the Spirit of God will certainly teach and instruct them in it 16. Now when the heaven became cleare or pure and cleansed from the earth and the dark mist or dust in the concretion or driving together then in the matrix of the heaven there was the three Elements Fire Aire and Water which are three in one another in one mother and that mother is here called the Heaven therefore henceforward in my writing I shall use the word Heaven in stead of the word Matrix 17. For the Heaven is the Matrix and is called Heaven because of the separation because the fifth essence of Heaven is severed and set in the higher Heaven where the Matrix is more firery as it is properly understood in the language of Nature and is plain before our eyes But here the quality birth and property of the heaven ought to be described because the foure Elements sprung out of it as out of their mother and beeause the vertue of every life consisteth therein therefore the originall of the foure Elements must be described wherein it will first truly be understood what the Heaven is CHAP. VII Of the Heaven and its eternall Birth and Essence and how the foure Elements are generated wherein the eternall band may be the more and the better understood by meditating and considering the materiall world The Great Depth 1. EVery Spirit seeth no further then into its mother out of which it hath its originall and wherein it standeth for it is impossible for any Spirit in its own naturall power to look into another principle and behold it except it be regenerated therein But the Naturall man who in his fall was captivated by the matrix of this world whose naturall spirit a Wavereth moveth between two principles viz. between the Divine and the Hellish and he standeth in both the gates into which principle he falleth there he cometh to be regenerated whether it be as to the Kingdome of Heaven or the Kingdome of Hell and yet he is not able in this life time to see either of them both 2. He is in his own essence and substance a twofold man For his soule in its own substance is our of the first Principle which from eternity hath no ground nor beginning and in the time of the creation of man in Paradise or the kingdome of heaven the soule was truly b Bodily created or corporized bodified by the Fiat in a spirituall manner but with the first vertue or power which is from eternity in its own first vertue or power it hath remained inseparably in its first root and was illustrated or made shining bright by the second principle viz. by the heart of God and therewith standing in Paradise was there by the moving Spirit of God breathed into the matrix of the third Principle into the starry and Elementary man and now therefore he may understand the ground of heaven as also of the elements and of hell as farre as the light of God shineth in him for if that light be in him he is born in all the three Principles but yet he is onely a spark risen from thence and not the great source or fountain which is God himselfe 3. And therefore it is that Christ sayth If you had faith as a grain of Mustard-seed you might say to the mountain Cast thy selfe into the sea and it shall be done And c Note the power by which the holy men raised the dead in this power men have raised the dead and healed the sick by the word and the vertue and power of the Spirit or else they could not have been able to have done such things if they had not stood in the power of all the three Principles 4 For the created Spirit of man which is out of the matrix of this world that ruleth by the vertue of the second principle in the vertue of the light over and in the vertue of the spirit of the starres and elements very mightily as in that which is its proper own But in the fall of Adam we lost this great power when we left Paradise and went into the third Principle into the matrix of this world which presently held us captive in restraint But yet we have the knowledge of that power by a glance or glimmering and we see as through a dim or dark glasse the eternall d Or operative propagation birth 5 And although we move thus weakly or impotently in all the three births and that the gate of Paradise is so often darkned to us and that the Devill doth so often draw us into the hellish gate and that also the elements do cover the e Or the dominion or influences of the stars sydereall gate and wholly cloud them so that we oftentimes move in the whole matrix as if we were deafe dumb or half dead yet if the Paradisicall light shineth to us we may very well see into the mother of all the three principles for nothing can hinder us the threefold spirit of man seeth every form and quality in its mother 6 Therefore though we speak of the creation of the world as if we had been by at present and had seen it none ought to marvell at it nor hold it for impossible For the Spirit that is in us which one man inherits from the other that was breathed out of the eternity into Adam that same spirit hath seen it all and in the light of
yet is Paradisicall and it cannot comprehend it but it maketh a p Or sowing of seed semination onely wherein there is again a centre to the birth And thus is the originall of both Sexes and their propagation yet it doth not attain the Paradisicall childe of love but it is a vehement hunger and so the propagation is acted with great earnestnesse 45 But that I now write that the starres doe rule in all Beasts and other creatures and that every creature received the Spirit of the starres in the creation and that all things still stand in the same Regiment this the simple will hardly beleeve though the Doctor knoweth it well and therefore we direct them to Experience Behold a Male and Female beget young ones and that often now they come forth out of one onely body yet are not of one kinde nor of the same colour and vertue nor shape or form of body All this is caused by the alteration of the starres For when the seed is sown the q The fashioner or the Fiat Carver maketh an Image according to his r Or desire pleasure Å¿ As of a Lion a Lion of a sheep a sheep yet according to the first essence he cannot alter that but he giveth the spirit in the essence to it according to his power or ability or dominion as also manners and senses colour and gesture like himselfe to be as he is and as the Constellation is in its essence at that time when the creature draweth breath first in its mothers body whether the essence be in evill or in good inclined to biting worrying and striking or to meeknesse or loving kindnesse and gentlenesse all as the t Or the Matrix heaven is at that time so will also the spirit and the beast be CHAP. IX Of the Paradise and then of the transitorinesse of all creatures how all take their beginning and end and to what end they here appeared The Noble and most pretious Gate or exposition concerning the reasonable Soule 1 NO Money nor Goods nor Art nor Power can bring you to the eternall rest of the eternall soft meeknesse of Paradise but onely the noble Knowledge into that you may wrap up your soule that is the Pearle which no Moath can eat nor Thiefe can steale away therefore seek after it and then you will finde the noble Treasure 2 Our wit skill and understanding is so very hard a Cold frozen or shut up knit up that we have no more any knowledge of Paradise at all and except we be again born anew by water and the holy Ghost the veile of Moses lyeth continually before our eyes when we read his writings and we suppose that was Paradise whereof Moses sayd GOD placed b Adam him in the Garden of Eden which hee had planted that he might till it 3 O beloved Man that is not Paradise neither doth Moses say so but that was the Garden in Eden where they were tempted the exposition whereof you may finde about the fall of Adam The Paradise is the Divine joy and that was in their minde when they were standing in the love of God But when disobedience entred they were driven out and saw that they were naked for at that instant the spirit of the world caught them in which there was meere anguish necessity turmoyle and misery and in the end corruptibility and death Therefore it was of c Needfull necessity that the eternall World did become flesh and bring them into the Paradisicall rest again whereof you shall finde the exposition in its due place about the fall of Adam 4 Paradise hath another Principle for it is the Divine and Angelicall joy yet not without the d Extra locum place of this world Indeed it is without the vertue and source or active property of it neither can the spirit of this world comprehend it much lesse a creature for it standeth not in the anguishing e Operation birth and although it thus taketh its originall yet it consisteth in exact perfection meere love joy and mirth wherein there is no feare neither misery nor death no Devill can touch it nor no beast can f Or attain it reach it 5 But when we will speak of the source or fountain and joy of Paradise and of its highest substance what it is we have no similitude of it in this world we stand in need of Angelicall tongues and knowledge to expresse it and though we had them yet we could not expresse it with this tongue it is well understood in the minde when the soule rideth in the Chariot of the Bride but we cannot expresse it with the tongue yet we will not cast away the g That little which wee can expresse of it A. B. C. but tattle or stammer with the children till another mouth be given us to speak withall 6 When God had created the Beasts he brought them to Adam that he should give them their names every one according to their essence and kinde as they the beasts were qualified or according to the quality and condition they were of Now Adam was in the Garden of Eden in Hebron and also in Paradise at once yet no beast can come into Paradise for it is the Divine h Or habitation or refreshment joy wherein there is no unclean thing also no death or corruptible or transitory life i Therefore the garden of Eden is not Paradise much lesse is there the knowledge of Good and Evill yet Moses writeth of it that in the Garden of Eden there was the tree of temptation which bare the knowledge of Good and evill which indeed was no other Tree than like the Trees we now eate of in the k Or In the transitory body corruptibility neither was it any other Garden than such as wee now have wherein earthly fruit Good and Evill grow as is before our eyes 7. But the Paradise is somewhat else and yet no other place but another Principle where God and the Angels dwell and where there is perfection where there is meere love joy and knowledge where no misery is which Paradise neither death nor the Devils doe touch neither doe they know it and yet it hath no wall of earth or stones about it but there is a great Gulfe or cliffe between Paradise and this world so that they who will passe from hence thither cannot and they who would come from thence to us cannot neither and the Hell and the kingdome of darknesse is between them and none can come therein but by a new Birth which Christ spake of to Nicodemus The soules of the Saints holy and regenerate must enter into it by the death of Darknesse whom the Arch-Shepherd with the Angels bringeth thereinto upon his l Note the Bride-Chariot is the true Resignation into the bosome of the Father Bride-chariot of which you shall finde an exposition in its proper place in order 8. But seeing
the inexpressible words of the heart of God and rejoyceth at the Eternall and also at the created Images which are not in essence or substance but in figure 15. There the soule eateth of all the words of God for the same are the food of its life and it singeth the Paradificall a Halelujahs songs of Praise concerning the pleasant fruit in Paradise which groweth in the divine vertue or power of the divine Limbus which is the food of the b The heavenly and Eternall paradisicall body body for the body eateth of the Limbus out of which it is and the soule eateth of God and of his word out of which it is 16. Can this be no joy and rejoycing and should not that be a pleasant thing with the many thousand sorts of Angels to eate heavenly bread and to rejoyce in their communion and fellowship What can be possibly named which can be more pleasant Where there is no feare no anger no death where every voyce and speech is Salvation power strength and might be to our God and this voyce going forth into the Eternity Thus with this sound the divine vertue of Paradise goeth forth and it is a meere growing in the divine Centre of the fruits in Paradise And there is the place where St Paul heard words inutterable that no man can expresse Such a man was Adam before his Fall and that you may not doubt that this is very sure and most truly thus look upon the Circumstances 17. When God had created Adam thus he was then in Paradise in the joyfulnesse and this clarified or c Illustrious or shining brightened Man was wholly beautifull and full of all manner of knowledge and there God brought all the Beasts to him as to the Great Lord in this world that he should look upon them and give to every one their Name according to their Essence and vertue as the Spirit of every one was figured in them And Adam knew all what every Creature was and he gave every one their Name according to the quality or working property of their Spirit As God can see into the heart of all things so could Adam also doe in which his perfection may very well be observed 18. And Adam and all men should have gone wholly naked as he then went his clothing was the clarity or brightnesse in the vertue or power no heat nor cold touched him he saw day and night cleerly with open eyes in him there was no sleepe and in his minde there was no night for the divine vertue and power was in his eyes and he was altogether perfect he had the d The seede Limbus and also the * The womb Matrix in himselfe he was no male or Man nor female or Woman as wee in the Resurrection shall be neither though indeed the knowledge of the marks of distinction will remaine in the figure but the Limbus and the Matrix not severed as now they are 19. Now Man was to dwell upon the Earth as long as it was to stand and manage rule and order the beasts and have his delight and recreation therein but he ought not to have eaten any earthly fruit wherein the corruptibility or transitorinesse did stick it is true he should have eaten but onely with the mouth and not into the body for he had no entrailes stomack or guts nor any such hard dark flesh it was all perfect for there grew Paradificall fruit for him which afterwards e Or disappeared went away * Because that he when he went out of Paradise and then God cursed the Earth and the heavenly Limbus was withdrawne from him together with that fruit and he lost Paradise God and the kingdome of heaven for before sinne when Paradise was upon the Earth the Earth was not bad or evill as now it is 20. If Adam had continued in innocency then he should in all fruits have eaten Paradificall fruit and his food should have been heavenly and his drink should have been out of the mother of the heavenly water of the source or fountaine of the Eternall life The f Or the materiall water Out-birth touched him not the element of aire he had no need of in this manner as now t is true he drew breath from the aire but he took his breath from the incorruptibility for he did not g Or was united mingle with the spirit of this world but his Spirit ruled powerfully over the spirit of this world over the Starres and over the Sunne and Moone and over the Elements 21. This must be Adams condition and thus he was a true and right Image and similitude of God he had no such hard bones in his flesh as wee now have but they were strength and such a kinde of vertue also his bloud was not out of the tincture of the h Or watery Mother aquastrish Matrix but it was out of the heavenly Matrix In briefe it was altogether heavenly as wee shall appeare and be at the day of the Resurrection For the purpose of God standeth the first image must returne and come againe and continue in Paradise and seeing it could be done in no other forme way or manner nor that which was lost be restored againe therefore God would rather spend his own heart his eternall will is unchangeable that must stand 22. And when God had created Man then he planted a Garden in Eden towards the East and placed him therein and caused to spring up and grow all manner of fruit delightfull to behold and all sorts of Trees good to eate of and the Tree of Life in the midst of the Garden and the Tree of knowledge of Good and Evill and when God had placed Man in the Garden he commanded him and said You shall eate of every Tree in the Garden but of the Tree of knowledge of Good and Evill thou shalt not eate for in the day that thou eatest thereof thou shalt die the Death Here the vaile lieth upon Moses and they must be sharp or piercing Eyes that can behold the face of Moses God hath not without cause let Moses write this so very mystically hiddenly and obscurely 23. For what needed God to care so much for the biting of an Apple as to destroy so faire a creature for it Doth he not forgive many greater sinnes And he so exceedingly loved Man that he spared not his onely Sonne but let him become Man and gave him unto Death and could he not forgive a small sinne seeing he was omniscient or knew all things therefore why did he let the Tree of knowledge of Good and Evill grow 24. Reason judgeth thus that if God would not have had it so Adam should not have eaten of it or else he should not have forbidden that Tree onely sure he made it for a stumbling stock to him Thus the Reason of one sort or party judgeth The Reason of the other party will mend the matter which is
to seeke the f Wisdome Pearle for behold in the eternall wisdome of God before the Creation of the world the fall of the Devils and also of Man appeared in the Eternall Matrix and was seene for the Eternall Word in the Eternall Light knew very well that if it came to manifest the fountaine of the Eternall Birth that then every forme should breake forth yet it was not the will of the love in the word of the Light that the formes of the tart soure strong wrath should elevate themselves above the meeknesse but it had such a mighty or potent forme that it is so come to passe 23. Therefore the Devill also in regard of the might of the tart strong fierce wrath was called a Prince of this world in the angry strong fiercenesse of which you shall finde more about the Fall And therefore God created but one Man for God would that Man should continue in Paradise and live eternally and on the contrary the sternnesse or strong fierce wrath would tempt him to trie whether he would put his imagination and will wholly into the heart of God and into Paradise wherein he was 24. And because Adam was drawne forth out of the strong sterne soure Essences therefore he must be tempted to try whether his Essences out of which his imagination and lust proceeded could stand in the heavenly quality or whether he would eate of the Verbum Domini the Word of the Lord and to try which essence whether the Paradisicall or the strong fierce wrathfull would overcome in Adam 25. And this was the purpose of God therefore to create but one Man that the same might be tempted and tried how he would stand and that upon his Fall he might the better be helped and the heart of God did before the foundation of the world in his love fore-intend or prepurpose to come to help him and when no other remedy could doe it the heart of God himselfe would become Man and regenerate Man againe 26. For Man is not fallen of strong fierce angry pride like the Devill but his earthly Essences have overcome his Paradisicall Essences and brought them into the earthly lust and in that regard he hath Grace againe bestowed upon him The highest strongest and the mightiest Gate of the Temptation in Adam 27. Here I will faithfully admonish the Reader deeply to consider Moses for g Not onely in this Chapter but in all these Writâ—ngs here under the vaile of Moses he may looke upon the face of Moses Also he may see the second Adam in the h Or womb or lap love of the Virgin Also he may see him in his Temptation and upon the Crosse as also in Death and lastly in the vertue of the Resurrection at the right hand of God Also you may see Moses on Mount Sinai and lastly the Clarification or Transfiguration of Christ Moses and Elias on Mount Thabor Also you may see herein the whole Scripture of the Old and New Testament Also you finde herein all the Prophets from the beginning of the world hitherto and all the might and power of all Tyrants wherefore things have gone so and must still goe as they doe Lastly you finde the Golden Gate of the Omnipotence or Allmightinesse and of the great power in the love and humility and wherefore the children of God must still be tempted and wherefore the noble graine of Mustard seed must grow in stormes crosses and misery and wherefore it cannot be otherwise Also herein you finde the Essence of all Essences 28. And it is the Gate of the Lilly concerning which the Spirit witnesseth that it will i Shortly hereafter grow in the wrathfull Tree and when it groweth it will bring us true knowledge by its pleasant and fragrant smell in the holy Trinity by which smell Antichrist will be stifled Note wee must yet conceale the Exposition of this verse and the Tree of the sterne anger be broken downe and the Beast enraged which hath its might and strength from the Tree for a time till it be dry and fiery because it can get no more sap from the wrathfull Tree that is broken downe and then it will smell or lift up it selfe in the fierce tart k Or Rage wrath against the Tree and the Lilly till the Tree of which the Beast did eate and was strong destroy the Beast and his power remaine in the fire of the Originalnesse And then all Doores will stand open in the great Tree of Nature and the Priest Aaron will give his Garment and faire Ornament to the Lamb that was slaine and is alive againe 29. Reader who lovest God hereby it will be shewne thee that the great mysteries l Or are imparted to us doe meete us concerning the hidden things that were in Adam before his fall and that yet there are much greater after his fall when he was as it were dead and yet living and here is shewne the m Or continuall working Birth of the Eternall Essence and wherefore it still must have thus been that Adam must have been tempted and wherefore it could not have been otherwise though Reason continually n Speaketh against it gaine-sayeth it and alledgeth Gods Omnipotency that it was in him to hinder or suffer the doing of it 30. Beloved Reason leave off your thoughts for with these thoughts and conceits you know not God nor the Eternity then how will you with such thoughts know the similitude which God generated out of the Eternall Minde it hath here been sundry times mentioned to you that the minde which yet is the greatest Essence in Man doth not stand in a o In a working property but is free Quall or source 31. If we thinke of or consider the incliner what that was which inclined and drew Adam to that which was forbidden that he should lust contrary to the Command of God whereas he was yet in great Perfection then wee shall finde the Eternall Minde out of which Adam was also created and that because he was an Extract out of the Eternall minde out of all Essences of all the three Principles therefore he must be tempted to trie whether he could stand in Paradise for the heart of God desired that he should continue in Paradise but now he could not continue in Paradise except he did eate Paradisicall fruit therefore now his heart should have been wholly p Given up to God inclined towards God and so he should have lived in the divine Centre and God had wrought in him 32. Now what opposed him or what drew him from Paradise to disobedience so that he passed into another Image forme or condition Behold thou childe of Man there was a threefold strife in Adam without Adam and in all whatsoever Adam beheld Thou wilt say What was it It was the three Principles first the Kingdome of Hell the power of the wrath and secondly the Kingdome of this world with the Starres and
Elements and thirdly the Kingdome of Paradise that desired to have him 33. Now these three Kingdomes were in Adam and also q Extra without him and in the r The essentiall vertues or powers that went forth from the three Principles Essences there was a mighty strife all drew as well in Adam as without Adam and would faine have him for he was a Great Lord come out of all the powers or vertues of Nature the heart of God desired to have him in Paradise and would dwell in him for it said it is my image and similitude And the Kingdome of wrath and of the fierce Tartnesse would also have him for it said he is mine and he is proceeded out of my fountaine out of the eternall minde of the Darknesse I will be in him and he shall live in my might for he is generated out of that which is mine I will through him shew great and strong power The Kingdome of this world said he is mine for he beareth my Image and he liveth in that which is mine and I in him he must be obedient to me I will tame him and compell him I have all my members in him and he in mee I am greater than he he must be my Å¿ Or Stewart housholder I will shew my faire wonders and vertues in him he must manifest my wonders and vertues he shall keepe and manage my herds I will cloath him with my faire Glory as now it is to be seene 34. But when the Kingdome of the fiercenesse of the wrath of Death and of Hell saw that it had lost and could not keepe Man then it said I am t Mors. Death and a Worme and my vertue or power is in him and I will grinde him and breake him to pieces and his spirit must live in mee and although thou world supposest that he is thine because he beareth thy Image yet his Spirit is mine generated out of my kingdome therefore take what is thine from him I will keep that which is mine 35. Now what did the vertue in Adam in this strife It flattered with all the three Kingdomes It said to the Heart of God I will stay in Paradise and thou shalt dwell in me I will be thine for thou art my Creator and thou hast thus concreted or extracted mee out of all the three Principles and created mee thy refreshment is pleasant and thou art my Bridegroom I have received of thy fulnesse and therefore I am impregnated or with childe and I will bring forth a virgin that my kingdome may be great and that thou mayest have meere joy in mee I will eate of thy fruit and my spirit shall eate of thy vertue or power and thy Name in mee shall be called IMMANUEL God with us 36. And when the Spirit of this world perceived that then iâ— said Wherefore wilt thou onely eate of that which thou comprehendest not and drinke of that which thou feelest not thou art not yet meerely a Spirit thou hast from me all the kindes of comprehensibility in thee behold the comprehensible fruit is sweet and good and the comprehensible drink is u Powerfull and full of vertue or strength mighty and strong eate and drinke from mee and so thou shalt come to have all my vertue and beauty thou mayest in mee be mighty and powerfull over all the Creatures for the kingdome of this world shall be thy owne and thou shalt be Loâ—d upon Earth 37. And the vertue in Adam said I am upon Earth and dwell in this world and the world is mine I will use it according to my lust will and pleasure then came the Command of God x Enclosed conceived or comprehended which was received in the Centre of God out of the Circle or Circumference of the Eternall life and said In the day that thou eatest of the earthly fruit thou shalt die the Death This Command was comprehended or enclosed and hath its originall in the Eternall Father in the Centre where the Eternall Father continually from Eternity generateth his heart or sonne 38. Now when the Worme of darknesse saw the command of God it thought with it selfe here thou wilt y Or have nothing to doe not prevaile thou art spirit without body and contrariwise Adam is corporeall thou hast but a third part in him and besides the Command is in the way thou wilt even slip or creepe into the Essences and flatter with the Spirit of this world and take a creaturely forme upon thee and send a Legat or Embassadour out of my kingdome cloathed in the forme of a Serpent and wilt perswade him to eate of the earthly fruit and then the command destroyeth his body and the spirit remaineth to be mine Here now the Legat or Embassadour the Devill was very willing and ready at this especially because Adam in Paradise was in his place where he should have been and thought with himselfe now thou hast an opportunity to be revenged thou wilt mingle lyes and truth so together that Adam may not observe or understand it the treachery and so thou wilt tempt him Of the Tree of knowledge of good and evill 39. I have told you before out of what z Might power the Tree is grown viz. that it grew out of the earth and hath wholly had the nature of the earth in it as at this day all earthly Trees are so and no otherwise neither better nor worse wherein corruptibility standeth as the Earth is corruptible and shall passe away in the end when all shall goe into its * Or Receptacle Ether and nothing else shall remaine of it besides the figure Now this was the Tree which stood in the midst of the Garden in Eden whereby Adam must be tempted in all Essences for his Spirit should rule powerfully over all Essences as the holy Angels and God himselfe doth 40. Besides he was created by the Word or heart of God that he should be his image and similitude very powerfully in all the three Principles and be as great as a Prince or Throne-Angel But this Tree standing thus in the Garden and of all the Trees that onely did beare earthly fruit therefore Adam looked so often upon it because he knew that it was the Tree of knowledge of Good and Evill and the vertue of the Tree pressed him to it so very hard which vertue was also in him that the one lust infected poysoned or mingled with the other and the Spirit of the great world pressed Adam so very hard that he became infected and his vertue or power was overcome here the Paradisicall man was undone and then said the heart of God it is not good that man should be alone wee will make him a help or consort to be with him 41. Here God saw his Fall and that he could not stand because Adams imagination and lust was so eager after the Kingdome of this world and after the earthly fruit and that Adam
would not generate a perfect Paradisicall Man out of himselfe but an infected poysoned Man according to the lust and would fall into corruptibility And the Text in Moses soundeth further very right thus And God let a deep sleep fall upon Man and he slept or fell asleepe CHAP. XII Of the Opening of the holy Scripture that the Circumstances may be highly considered The Golden Gate which God affordeth to the last world wherein the Lilly shall flourish and blossome 1. LOving Reader I had need have an Angelicall Tongue for this description and thou an Angelicall Minde and then wee should well understand one another But seeing wee have them not therefore wee will expresse the Great Deeds of God with the earthly Tongue according to our received gift and knowledge and open the Scripture to the Reader and give him occasion to consider further whereby the Pearle might be sought and found at last therefore wee will worke in our Day-labour a And leade them that come after us into it according to our duty till the b Or Gate Pearle of the Lilly be found 2. Reason asketh How long was Adam in Paradise before his Fall and how long did the Temptation last I cannot tell thee that out of Moses description of the Creation for it is for great cause concealed yet I will shew thee the wonders of God and c Or search into them expound them according to the knowledge that is given mee whereby thou mayst the better learne to d Or understand consider the Temptation and the Fall of Adam 3. Beloved Reason look into the Glasse of the actions and deeds of God When God appeared to Moses in the e Or fire flaming burning Bush he said Pull off thy shooes for here is a holy place What was that Answer God shewed Moses thereby his earthly Birth For he would give him a Law wherein Man should live if it were possible and attaine salvation But who was it that gave the Law and commanded Man to live therein Answer It was God the Father out of his Centre and therefore it was done with fire and thunder for there is no fire and thunder in the heart of God but kinde love 4. Hereupon Reason will say is not God the Father one and the same Essence with the Sonne Answer Yes they are one essence and will By what meanes then did he give the Law Answer By the Spirit of the great world because Adam after the Fall and all men lived f In the Spirit of the great world therein therefore it must be tried whether man could live g In the Law therein in confidence towards God therefore he established it with great wonders or miracles and gave h The Law it clarity shining brightnesse or glory as may be seene in Moses who had a glorious bright shining face and when he had chosen to himselfe this people he destroyed the children of unbeliefe and brought i His chosen them out with wonders into the Wâ—ldernesse and there it was tried whether men could live in perfect obedience under this clarity Glory or brightnesse 5. What was done there Answer Moses was called by God out from among the children of Israel up into Mount Sinai and stayed there forty dayes and then he would trie the people whether it were possible for them to put their trust or confidence in God that they might be fed with k Manna heavenly Bread that so they might attaine perfection And there now stood the minde Majoris mundi of the l Or Macrocosme great world and on the contrary the eternall minde of God in strife one against another God required obedience and the minde of this world required or desired the pleasure of this transitory life as eating drinking playing dancing therefore they chose them moreover their Belly-God a Golden Calfe that they might be free and live without Law 6. Here you see againe how the three Principles strove one against another about Man The Law that was given to Adam in the Garden of Eden brake forth againe and desired to have obedience in like manner also the Spirit of strong fiercenesse or wrath brake forth againe in the false fruit and voluptuousnesse and sought the corruptible life And this strife now lasted forty dayes before they set up the Calfe and fell wholly like Adam from God so long the strife of the three Principles continued 7. But now when they were fallen away from God as Adam was then came Moses with Josuah and saw the apostacie or falling away and brake the Tables in pieces and led them in the Wildernesse where they must all die except Josua and Caleb for the clarity or brightnesse of the Father in the fire in the first Principle could not bring them into the promised Land and although they did eate Manna yet it did not helpe in the triall onely Josua and at length JESUS must doe it 8. And when the time came that the true Champion or Saviour returned againe out of Paradise and became the childe of the Virgin then the strife of the three Principles m Was renewed came againe For there he was againe set before the tempting Tree and he must endure the hard brunt before the tempting Tree and stand out the temptation of the three Principles which was not possible for the first Adam to doe And there the strife continued forty dayes and forty nights just so long as the strife with Adam in Paradise continued and not an houre longer and then the Champion or Saviour overcame therefore open your eyes aright and look upon the Scripture aright although it be briefe and obscure to reason yet it is very true 9. You finde not in Moses that Adam was driven out of Paradise the first day the temptation of Israel and of Christ informeth us quite otherwise for the temptation of Christ is to a tittle in all Circumstances the same with the temptation of Adam 10. For Adam was tempted forty dayes in Paradise in the Garden of Eden before the tempting Tree and tried whether he could stand whether he could set his inclination on the heart of God and onely eate of the Verbum Domini the Word of the Lord and then if he had stood God would have given him his body the heavenly Limbus to eate that he should eate it in his mouth not into his body he should have brought forth the childe of the Virgin out of himselfe for he was neither Man nor Woman male nor female he had the Matrix and also the Man or masculine nature in him and should have brought forth the Virgin full of modesty and chastity out of the Matrix without rending of his body 11. And here is the strife in the Revelation of John where a Woman brought forth a sonne which the Dragon and the n Or Serpent Worme would devour and there stood the Virgin upon the earthly Moone and despiseth the earthinesse and treadeth it
under feet And so should Adam also have troden the earthinesse underfoot but it overcame him therefore afterwards the childe of the Virgin when it had overcome the tempting Tree must also enter into the first death of the strong fierce wrath in the death and overcome the first Principle 12. For he stood forty dayes in the Temptation in the Wildernes where there was no bread nor drink then came the Tempter and would have brought him from obedience and said He should out of the stones make Bread which was nothing else but that he should leave the heavenly bread which man receiveth in Faith and in a strong confidence in God and put his imagination into the Spirit of this world and live therein 13. But when the childe of the virgin laid the heavenly bread before him and said Man liveth not onely o Or by or of from this world o Or by or of from the earthly eating and drinking then came the second way or kinde of Temptation forth viz. the might power dominion and authority of this world the Prince of the wrath or strong fiercenesse would give him all the power of the Starres and Elements if he would put his imagination into him and pray to or worship him that was the right scourge or whip wherewith Adam was p Or driven on with scourged viz. with the might riches and beauty of this world after which at last Adam lusted and was taken But the childe of the Virgin laid before him that the kingdome was not his viz. belonging to the Prince of the fierce strong wrath but it belonged to the word and heart of God he must worship God and serve him onely 14. The third Temptation was the same into which the Devill also was fallen q Or out of with high mindednesse or pride when he Christ was tempted to have fline from above from the pinnacle of the Temple and should have elevated himselfe above humility and meeknesse for the meeknesse maketh the angry Father in the Originalnesse soft and joyfull so that the Deity thus becometh a soft and pleasant Essence 15. But Lord Lucifer would in the Creation have faine been above the meeknesse of the heart of God above the end of nature therefore he would faine also have perswaded the sonne of the virgin to flie without wings above the end of nature in pride of which shall be handled in its due place at large I have brought this in thus but in briefe that my writing may be the better understood and how it stands with or upon the ground or foundation of the Scripture and is not any new thing neither shall there be any thing new in them but onely the true knowledge in the holy Ghost of the Essence of all Essences Of Adams sleepe 16. Adam had not eaten of the fruit before his sleepe till his wife was created out of him onely his essences and inclination had eaten of it in the spirit by the imagination and not in the mouth and thereupon the spirit of the great world captivated him and mightily r Or wrought upon him qualified in him or infected him and then instantly the Sunne and Starres wrestled with him and all the foure Elements wrestled so mightily and powerfully that they overcame him and so he sunk downe into a sleepe 17. Now to an understanding Man it is very easie to be found and knowne that there neither was nor should be any sleepe in Adam when he was in the Image of God For Adam was such an Image as wee shall be at the resurrection of the Dead where wee shall have no need of the Elements nor of the Sunne nor Starres also of no sleepe but our eyes shall be alwayes open eternally beholding the glory of God Å¿ Or which will be from whence will be our meate and drinke and the Centre in the t Or Propagation multiplicity or springing up of the Birth affordeth meere delight and joy for God will bring forth out of the earth into the kingdome of Heaven no other kinde of Man than such a one as the first was before the Fall for he was created out of the eternall will of God that will is unchangeable and must stand therefore consider these things deeply 18. O thou deare soule that swimmest in a darke u Or Bath lake incline thy minde to the gate of Heaven and behold what the fall of Adam hath been which God did so greatly loathe that because of it Adam could not continue in Paradise Behold and consider the sleepe and so you shall finde it all Sleepe is nothing else but x Or a being overcome an overcoming for the Sunne and the Starres are still in a mighty strife and the Element of water viz. the Matrix is too weake for the fire and the Starres for that Element is the y Or over-commednesse being overcome in the Centre of Nature as you finde before in many places 19. And the light of the Sunne is as it were a God in the Nature of this world and by its vertue and influence it continually kindleth the Starres or Constellations whereby the Starres or Constellations which are of a very terrible and anguishing Essence continually exult in triumph very joyfully For it the Sunne is an essence like the light of God which kindleth and enlighteneth the dark minde of the Father from whence by the light there ariseth the divine Joy in the Father 20. And so it the Sunne maketh a triumphing or rising to be in the z Roote or mother Matrix of the Water alwayes like a a Or boyling seething for the Starres altogether cast their vertue or influence into the Matrix of the water as b The starres being in the Matrix being therein in like manner also now the Matrix of the water is continually seething and rising from whence cometh the c Vegetation growing in Trees plants grasse and Beasts for the uppermost Regiment or Dominion of the Sunne and Starres and also of the Elements ruleth in all creatures and it is a blossome or bud from them and without their power there would be in this world in the third Principle no life nor mobility in any manner of thing nothing excepted 21. But the living Creatures as Men Beasts and fowles have the tincture in them for in the beginning they were an Extraction taken from the quality of the Starres and Elements by the Fiat and in the tincture there standeth the continuall kindling fire which continually draweth the vertue or Oleum the Oyle out of the Water from whence cometh the bloud in which the noble-life d Or is standeth 22. Now the Sunne and the Starres or Constellations continually kindle the Tincture for it is fiery and the Tincture kindleth the body with the Matrix of the water so that they are alwayes boyling rising and seething The Starres or Constellations and the Sun are the fire of the Tincture and the
Gate of affliction and of misery 31. Thus the noble life in the Tincture standeth in great danger and hath hourely to expect the corruption or destruction breaking or dissolution for as soone as the bloud wherein the Spirit liveth floweth out or passeth away the Essence breaketh or dissolveth and the Tincture flieth away like a glance or shadow and then the source or springing up of the fire is out and the body becometh stiffe 32. But alas the life hath many greater and more powerfull enemies especially the foure Elements and the Constellations or starres as soone as any one Element becometh too strong the Tincture flieth from it and then the life hath its end If it be overwhelmed with water it groweth cold and the fire goeth out then the flash flieth away like a glance or shadow if it be overwhelmed with earth viz. with impure matter then the flash groweth darke and flieth away if it be overwhelmed with aire that it be stopt then the Tincture is stifled and the springing Essences and the flash breaketh into a glance and goeth into its Ether But if it be overwhelmed with fire or heate the flash is enflamed and burneth up the Tincture from whence the bloud becometh darke and swearthy or black and the flash goeth out in the meeknesse 33. O how many Enemies hath the life among the Constellations or Starres which qualifie or mingle their influence with the Tincture and Elements when the Planets and the Starres have their conjunctions and where they cast their poysonous rags into the Tincture there ariseth in the life of the meeke Tincture stinging tearing and torturing For the sweet or pleasant Tincture being a sweet and pleasing refreshment cannot endure any impure thing And therefore when such poysonous rags are darted into it then it resisteth and continually cleanseth it selfe but as soone as it is overwhelmed that it be darkned then the flash goeth out the life breaketh and the body falleth away and becometh a Cadaver Carkasse or dead corps for the spirit is the life 34. This I have here shewen very briefly and summarily and not according to all the Circumstances that it might thereby be somewhat understood by the way what the life is in its due place all shall be expounded at large for herein is very much contained and there might be great Volumes written of it but I have set downe onely this that the overcoming and the sleepe might be apprehended The Gate or Exposition of the heavenly Tincture how it was in Adam before the Fall and how it shall be in us after this Life 35. Great and mighty are these Secrets and he that seeketh and findeth them hath surpassing joy therein for they are the true heavenly bread for the soule If we consider and receive the knowledge of the heavenly Tincture then there riseth up the knowledge of the divine kingdome of joy so that wee wish to be loosed from the vanity and to live in this Birth which yet cannot be but wee must finish our dayes-work 36. Reason saith Alas If Adam had not lusted he had not fallen asleepe If I had been as he I would have stood firme and have continued in Paradise Yes beloved Reason you have hit the matter well in thinking so well of thy selfe I will shew thee thy strength and the Gate and doe but thou consider how firme thou shouldst stand if thou didst stand as Adam did before the Tempting Tree 37. Behold I give you a true similitude Suppose that thou wert a young man or young maid or virgin as Adam was both of them in one onely person how doest thou thinke thou shouldst stand Suppose thus set a young man of good complexion beautifull and vertuous and also a faire chaste modest virgin or young maid curiously featured and put them together and let them not onely come to speake together and converse lovingly one with another but so that they may also embrace one another and command them not to fall in love t gether not so much as in the least thought also not to have any inclination to it much lesse any infection in the will and let these two be thus together forty dayes and forty nights and converse with one another in meere ioy and command them further that they keepe their will and minde stedfast and never m Or purpose in thought conceive one thought to desire one another and not to infect themselves with any essence or property at all but that their will and inclination be most stedfast and firme to the command and that the young man shall will and purpose never to copulate with this nor no other maid or virgin and in like manner the maid or virgin be enjoyned to the same Now thou Reason full of misery defects and infirmities how doe you thinke you should possibly stand here would you not promise faire with Adam but you would not be able to performe it 38. Thus my beloved Reason I have set a Glosse before you and thus it was with Adam God had created his worke wisely and good and extracted the one out of the other The first ground was himselfe out of which he created the world and out of the world he created Man to whom he gave his Spirit and intimated to him that without wavering or any other desire he should live in him most perfectly 39. But now man had also the spirit of this world for he was come out of this world and lived in the world And Adam understand the Spirit which was breathed into him from God was the chaste virgin and the Spirit which he had inherited out of Nature from the world was the young man These were now both together and rested in one arme 40. Now the chaste virgin ought to be bent into the heart of God and to have no imagination to lust after the beauty of the comely young man but yet the young man was kindled with love towards the virgin and he desired to copulate with her for he said thou art my dearest Spouse or bride my Paradise and garland of Roses let me into thy Paradise I will be impregnated in thee that I may get thy essence and enjoy thy pleasant love how willingly would I taste of the friendly sweetnesse of thy vertue or power If I might but receive thy glorious light how full of joy should I be 41. And the chaste virgin said Thou art indeed my bridegroome and my Companion but thou hast not my Ornament my Pearle is more n Costly precious than thou my vertue oâ— power is incorruptible or unfadable and my minde is over constant or stedfast thou hast an unconstant minde and thy vertue is corruptible or brittle dwell in my o As in the outward Court of the Temple Court and I will entertaine thee friendly and doe thee much good I will adore thee with my Ornaments and I will put my Garment on thee but I will not give thee my Pearle for thou art
dark and that is shining and bright 42. Then said the Spirit of Nature viz. the young man my faire Pearle and chastity I pray thee let me enjoy thy comfort if thou wilt not copulate with me that I may impregnate in thee yet doe but enclose thy Pearle in my heart that I may have it for my owne art thou not my Golden Crowne how faine would I tast of thy fruit 43. Then the p Or Modest chast Spirit out of God in Adam viz. the virgin said My deare Love and my Companion I plainly see thy lust thou wouldst faine copulate with me but I am a virgin and thou a man thou wouldst defile my Pearle and destroy my Crowne and besides thou wouldst mingle thy sourenesse with my sweetnesse and darken my bright light therefore I will not doe so I will lend thee my Pearle and adorne thee with my Garment but I will not give it q Into thy own disposing to be thy owne 44. And the companion viz. the spirit of the world in Adam said I will not leave thee and if thou wilt not let me copulate with thee then I will take my innermost and strangest r Or Might force and use thee according to my will according to the innermost r Or Might power I will cloath thee with the power of the Sunne Starres and Elements wherein none will know thee and so thou must be mine eternally And although as thou sayst I am unconstant and that my vertue is not like to thine and my light not like thine yet I will keepe thee well enough in my Treasure and thou must be Å¿ At my disposing my owne 45. Then said the Virgin Why wilt thou use t Or force violence Am I not thy Ornament and thy Crowne I am bright and thou art darke behold if thou coverest mee then thou hast no glance or lustre and then thou art a dark dusky or black Worme and then how can I dwell with thee Let me alone I will not give my selfe to be thy own I will give thee my Ornament and thou shalt live in my joy thou shalt eate of my fruit and tast my sweetnesse but thou canst not u Or mingle qualifie with me for the divine vertue is my Essence therein is my faire or Orient Pearle and my bright shining light generated my fountaine is eternall If thou darkenest my light and defilest my Garment then thou wilt have no beauty or lustre and canst not subsist but thy Worme will corrupt or destroy thee and so I shall loose my companion which I had chosen for my Bridegroom with whom I meant to have rejoyced and then my Pearle and beauty would have no x Recreation or delight company seeing I have given my selfe to be thy companion for my joyes sake if thou wilt not enjoy my beauty yet pray continue in my ornament and Excellency and dwell with me in joy I will adorne thee eternally 46. And the young man said thy Ornament is mine already I will use thee according to my will in that thou sayst I shall be broken corrupted or destroyed yet my Worme is eternall I will rule with that and yet I will dwell in thee and cloath thee with my Garments 47. And here the Virgin turned her to the heart of God and said My heart and my beloved thou art my vertue from thee I am cleere and bright from thy roote I am generated from eternity deliver me from the Worme of darknesse which infecteth poysoneth and tempteth my Bridegroom and let me not be darkned in the Obscurity I am thy Ornament And am come that thou shouldst have joy in me wherefore then shall I stand with my Bridegroom in the darke And the divine Answer said The seed of the Woman shall breake the head of the Serpent or Worme and thou shalt c. 48. Behold deare Soule herein lyeth the heavenly Tincture which wee must set downe in a similitude and wee cannot at all expresse it with words indeed if wee had the y Angelicall Tongues tongue of Angels wee could then rightly expresse what the minde apprehendeth but the Pearle is cloathed covered or vayled with a darke cloake or Garment The virgin calleth stedfastly to the z The Sonne of God heart of God that he would deliver her companion from the darke Worme but the divine Answer a Standeth still is The seed of the Woman shall breake the Serpents head that is the darknesse of the Serpent shall be separated from thy Bridegroom the dark Garment wherewith the Serpent cloatheth thy Bridegroom and darkneth thy Pearle and beauteous Crowne shall be broken corrupted or destroyed and turne to Earth and thou shalt rejoyce with thy Bridegroom in mee this was my eternall b Or purpose will it must stand 49. Now then when we consider the high mysteries the Spirit openeth to us the understanding that this afore-mentioned is the true Ground concerning Adam For his Originall Spirit viz. the soule that was the Worme which was generated out of the eternall will of God the Father and in the time of the Creation was by the Fiat after the manner of a Spirit created out of that place where the Father from eternity generateth his heart between the fourth and the fifth forme in the centre of God where the light of God from eternity discovereth it selfe and taketh its beginning and therefore the light of God came thus to helpe him as a faire virgin and tooke the soule to be her Bridegroom and would adorne the soule with her faire heavenly Crowne with the noble vertue of the Pearle and beautifie it with her Garment 50. Then the fourth forme in the Centre of the soule brake forth there where the spirit of the soule was created viz. between the fourth and the fifth forme in the Centre c Next to neere the heart of God and so the fourth forme was in the glance in the darknesse out of which the world was created which in its forme parteth it selfe in its Centre into five parts in its rising till it attaine to the light of the Sunne For the Starres also in their Centre are generated betwixt the fourth and the fifth forme and the Sunne is the d Or fountain spring of the fift forme in the Centre as in the eternall Centre the heart and light of God is which hath no ground but this Centre of the Starres and Elements hath its ground in the fourth forme in the dark minde in the rising up of the awakened or kindled flash of the fire 51. Thus the soule is generated between both the Centres between the Centre of God understand between the Centre of the heart or light of God where it is generated out of an eternall Place and also between the propagated or out-sprung Centre of this world and it the soule hath its beginning from both and qualifieth with both and therefore thus it hath all three Principles and can live in
all three 52. But it was the law and will of the virgin that as God ruleth over all things and e Mouldeth or Imageth imprinteth himselfe every where and giveth vertue and life to all and yet the thing comprehendeth him not although he be certainly there so also should the soule f Or have continued in true Resignation stand still and the forme of the virgin should governe in the soule and crowne it with the divine light the soule should be the comely young man which was created and the vertue or power of God should be the faire virgin and the light of God should be the faire orient Pearle and Crowne wherewith the virgin would adorn the young man 53. But the young man desired to have the virgin to be his own which could not be because shee was a degree higher in the birth than he for the virgin was from Eternity and the Bridegroom was given to her that shee should have joy and delight with him in God 54. But now when the young man could not obtaine this of the virgin then he reached back after the Worme in his own Centre For the forme of this world pressed very powerfully upon him which also was in the soule and this forme would faine have had the virgin to be its own that he might make her his g Or Woman wife as was done in the Fall yet the wife was not from the Pearle but out of the spirit of this world for it viz. the nature of this world continually groaneth or longeth after the virgin that it might be delivered from vanity and it meaneth to qualifie or mingle with the virgin but that cannot be for the virgin is of a higher h Or descent Birth 55. And yet when this world shall breake in pieces and be delivered from the vanity of the Worm it shall not obtaine the virgin but i This world it must continue without spirit and k Or soule Worme under its own shadow in a faire and sweet rest without any wrestling strugling or desiring for thereby it cometh into its highest degree and beauty and ceaseth or resteth eternally from its labour For the Worme which here tormenteth it goeth into its owne Principle and no more toucheth the shadow nor the figure of this world to eternity and then the virgin governeth with her Bridegroom 56. My beloved Reader I will set it you downe more plainely for every one hath not the l Or the light of the wisdome Pearle to apprehend the virgin and yet every one would faine know how the fall of Adam was Behold as I mentioned even now the soule hath all the three Principles in it viz. the most inward which is the Worme or Brimstone spirit and the source according to which it is a Spirit and then it hath the divine vertue which maketh the Worme meeke bright and joyfull according to which the Worm or Spirit is an Angel like God the Father himselfe understand in such a manner and birth and then also it hath the Principle of this world wholly undivided in one another and yet none of the three Principles comprehendeth the other for they are three Principles or three Births 57. Behold the Worme is the eternall and in it selfe peculiarly a Principle the other two Principles are given to it each by a Birth the one to the right the other to the left Now it is possible for it to loose both the formes and Births that are given to it for if it reach back into the strong or tart power or might of the Fire and become false to the virgin then shee departeth from it and shee continueth as a figure in the Centre and then the doore of the m Or Wisdome of God virgin is shut 58. Now if thou wilt turne to the virgin againe then thou must be borne anew through the Water in the Centre and through the Holy Ghost and then thou shalt receive her againe with greater honour and joy of which Christ said There will be more joy in heaven for one sinner that repenteth than for ninety and nine righteous who need no repentance so very gloriously is the poore sinner received againe of the virgin that n The converted soule it must no more be a shadow but a living and understanding Creature and an Angel of God This joy none can expresse onely a regenerate soule knoweth it which the body understandeth not but it trembleth and knoweth not what is done to it 59. These two formes or Principles the Worme looseth at the departing of the body although indeed it continueth in the figure which yet is but of a Serpent and it is a o Or gnawing torment to it that it was an Angel and is now a horrible fierce poysonous Worme and Spirit of which the Scripture saith That the Worme of the wicked dyeth not and their plague torment or source continueth eternally If the Worme had had no Angelicall and humane forme then its source torment or plague would not have been so great but that causeth it to have an eternall anxious desire and yet it can attaine nothing it knoweth the shadow of the Glory it had and can never more live therein 60. This therefore in briefe is the Ground of what can be spoken of the Fall of Adam in the highest Depth Adam hath lost the p Divine wisdome virgin by his lust and hath received the q Or Wife Woman in his lust which is a r Subject to corruption and mingled with it Cagastrish person and the virgin waiteth still continually for him to see whether he will step againe into the new Birth and then she will receive him againe with great Glory therefore thou childe of man consider thy selfe I write here what I certainly know and he that hath seene it witnesseth it or else I also should not have knowne it CHAP. XIII Of the Creating of the Woman out of Adam The fleshly miserable and darke Gate 1. I Can scarce write for griefe but seeing it cannot be otherwise therefore wee will for a while weare the Garment of the Woman but yet live in the virgin and although wee receive or suffer much affliction in the Garment of the Woman yet the virgin will recompence it well enough and thus wee must be Å¿ Schleppen begirt surrounded bound with the t With fragility or with the earthly Tabernacle Woman till we send her to the Grave and then shee shall be a shadow and a figure and the virgin shall be our Bride and precious Crowne shee will give us her u The divine brightnesse Pearle and Crowne and cloath us with her ornaments for which wee will give the venter for the Lillies sake And though wee shall raise a great storme and though Antichrist teare away the Woman from us yet the virgin must continue with us because wee are married to her let every one take its own and then I shall have that which
is mine 2. Now when Adam was thus in the Garden of Eden and the three Principles having produced such a strife in him his Tincture was quite wearied and the virgin departed For the lust-Lust-Spirit in Adam had overcome and therfore he sunk down into a sleep The same houre his heavenly body became flesh and bloud and his strong vertue or power became bones and then the virgin went into her Ether and shadow yet into the heavenly Ether into the Principle of the vertue or power and there waiteth upon all the children of Adam expecting whether any will receive her for their Bride againe by the x Regeneration New Birth But what now was God to doe He had created Adam out of his eternall will and because it could not now be that Adam should generate out of himselfe the virgin in a Paradificall manner therefore God put the Fiat of the great world into the midst For Adam was now falne y Or into the bosome of the Fiat home againe to the Fiat as a halfe broken Person Now therefore seeing he was halfe killed by his own lust and imagination that he might live God must help him againe and if he be now to generate a Kingdome then there must be a Woman as all other Beasts have a Female for propagation The Angelicall kingdome in Adam was gone therefore now there must be z Or a propagated generation a kingdome of this world 4. Then what was it that God now did with Adam Moses saith When Adam slept he took one of his ribs and made or built a Woman of it viz. of the rib which he took from Man and closed up the place with flesh Now Moses hath written very right but who is it that can understand him here If I did not know the first Adam in his virgin like forme in Paradise then I had been at a stand and should have known no other than that Adam had been made flesh and bloud of a lump of Earth and his wife Eve of his rib and hard bones which before the time of my knowledge hath oft seemed very strange and wonderfull to my thoughts when I have read the a Expositions and Marginall notes Glosses upon Moses that so high or deep learned men should write so of it b Damascenus some of them will dare to tell of a Pit in the Orient or East Countrey out of which Adam should be taken and made as a Potter maketh a vessell or Pot. 5. If I had not considered the Scripture which plainly saith Whatsoever is borne of flesh is flesh Also Flesh and bloud shall not inherit the kingdome of Heaven Also None goeth into Heaven but the son of Man viz. the pure virgin which came from Heaven and which is in Heaven which was very helpfull to mee to think that the childe of the virgin was the Angel which hath restored againe all that which was lost in Adam for God brought againe in the Woman in her virgin-like body the virgin childe which Adam should generate And now if I had not considered the Text in Moses where God saith It is not good that man should be alone wee will make a helpe for him I should yet have stuck in the c Or in the earthly thoughts will of the Woman 6. But that Text saith God looked upon all that he had made and behold it was all very good Now if it were good in the Creation then it must needs have become evill when God said afterward it is not good for Man to be alone If God would have had them like all beasts to have a beastiall propagation he would at one and the same instant at first have made a Man and a Woman But that God did abominate the beastiall propagation it appeared plainly in the first childe of the Woman Cain the murtherer of his brother also the fruit or the curse of the earth sheweth it plainly enough But what shall I spend the time for with these testimonies the proofe of it will cleerly follow And it is to be proved not onely in the Scripture which yet maketh a cover over it but in all things if we would take time to doe it and spend our labour about vaine and unprofitable things 7. Now thus saith Reason What are then the words of Moses concerning the Woman to which I say Moses hath written right but I living thus d In the divided transitorinesse in the Woman understand it not right Moses indeed had a brightened or glorified face or countenance but he must hang a vaile before it so that none could see his face But when the sonne of the virgin e The Eternall wisdome of the Father viz. the virgin wisdome came he looked him in the face and did the vaile away 8. Then Reason asketh What was the rib taken out of Adam to be made a Woman The Gate of the Depth Behold the virgin sheweth us this that when Adam was overcome and the virgin passed into her Ether then the Tincture wherein the faire virgin had dwelt became earthy weary feeble and weake for the powerfull roote of the Tincture from whence it had its potency without any sleepe or rest viz. the heavenly Matrix which f Or is the foundation of containeth Paradise and the Kingdome of Heaven withdrew in Adam and went into its g Aire or receptacle Ether 9. Keader understand and consider it aright the Deity viz. the faire virgin is not h Broken destroyed and come to nothing that cannot be onely shee is remaining in the divine Principle and the Spirit or the soule of Adam is with its own proper Worme remaining in the third Principle of this world But the virgin viz. the divine vertue or power standeth in Heaven and in Paradise and beholdeth her selfe in the earthly quality of the soule viz. in the i In the heavenly and not in the earthly part thereof Sunne and not in the Moone understand in the highest point of the Spirit of this world where the Tincture is noblest and most cleare from whence the minde of man doth exist 10. And shee would faine returne againe into her place to her Bridegroome if the earthly flesh with the earthly minde and senses or thoughts did not hinder or were not in the way for the virgin doth not goe into them shee will not be bound to or in the earthly Centre shee finisheth the whole time while the Woman liveth in her stead of her speculation with longing and much calling admonishing and hearty seeking but to the regenerate shee appeareth in a high triumphing manner in the Centre of the minde shee also often diveth into the Tincture of the bloud of the heart whereby the body with the minde and senses come to tremble and triumph so highly as if it were in Paradise it also presently getteth a Paradisicall will 11. And there the noble Graine of Mustard-seed is sowne of which Christ saith That it is at
first small and afterwards groweth to be like a great Tree so far or so long as the minde persevereth in the will but the noble virgin stayeth not continually for her Birth is of a higher descent and therefore shee dwelleth not in earthly vessels but shee sometimes visiteth her Bridegroom at a time when he is desirous of her although shee alwaies with observancy preventeth and calleth him before he calleth her which is onely understood in the Lilly this the Spirit speaketh in a high and worthy seriousnesse therefore observe it ye children of God the Angel of the great Councell cometh in the valley of Jehosaphat with a Golden Charter which he selleth for Oyle without Money whosoever cometh shall have it 12. Now when the Tincture was become thus earthy and feeble by the overcoming of the Spirit of the great world then it could not generate in a heavenly manner and was also possessed with inability and then the Counsell of God stood there and said Seeing he is become earthly and is not able to propagate wee will make a help for him and the Fiat stood in the Centre and severed the Matrix from the Limbus and the Fiat took a rib in the midst of Adam out of his right side and created a Woman out of it 13. But you must cleerly understand or conceive that when the Fiat to the creating of the woman was in Adam in his sleepe his body had not then such hard grissles and bones O no that came to passe first when Mother â—ve did bite the Apple and also gave to Adam onely the infection and the earthly death with the fainting and mortall sicknesse stuck in them the bones and ribs were yet strength and vertue from which the ribs should come to be 14. But you must highly and worthily understand and consider how it was taken out of his side not as a spirit but wholly in substance thus it may be said that Adam did get a rent and the Woman beareth Adams spirit flesh and bones yet there is some difference in the Spirit for the Woman beareth the Matrix and Adam the Limbus or Man and they two are one flesh undivided in nature for now they two together must generate one man againe which one alone could doe before A Pleasant Gate 15. Wee being here in describing the corruptibility of Adam the Spirit frameth in our thoughts a heavenly mystery concerning Adams rib which the Fiat took from him and made a Woman of it which Rib Adam afterwards must want for the Text in Moses rightly saith God closed up the place with flesh 16. But now the k The malice or fierce rage wrath of the Serpent hath so brought it to passe that Adam is fallen in the lust and yet the purpose of God must stand for l Mankinde Adam must rise againe at the day of the Resurrection wholly and unbroken in the first Image as he was created So likewise the Serpent and the Devill hath brought it about that so terrible a Rent is made in him wherefore the Spirit sheweth us that as little as the Worme or Spirit of the soule could be helped except that the virgin came and did goe into Death in the Worme in the abysse of the Spirit of the soule which in its own abysse reacheth the Gate of Hell and the fierce anger of God and regenerate m Adam him anew and make him a new Creature in the first Image which is done in the sonne of the virgin in Christ 17. So little also could Adams Rib and his hollow-side where it stood be helped healed or brought to perfection except that the second Adam Christ suffer himselfe in the virgin to be wounded pierced or cut in the same place that his precious bloud might come to helpe the first Adam and repaire his broken side againe this of high and precious worth wee speake according to our knowledge which when we shall write of the suffering and death of Christ the Sonne of the virgin wee will so cleere it that thou O thirsty soule shalt finde a living fountaine which shall be little beneficiall to the Devill Further concerning the Woman 18. Reason asketh Is Eve meerely created out of the Rib taken out of Adam then shee should be far inferiour to Adam No beloved Reason it is not so the Fiat being a sharp attracting tooke from Adam of all essences and properties of every vertue but it took from him no more members in substance for the Image should be a man after a masculine kinde in the Limbus yet not at all with this deformity Understand it rightly in the ground he should be and he was also a man and he had a virgin-like heart wholly chaste in the Matrix 19. Therefore Eve was for certaine created out of all Adams Essences and so Adam thereupon had a great Rent and so likewise the Woman might come to her perfection to be the Image of God and this againe sheweth a great mystery wherehy the virgin very preciously witnesseth againe that the sonne of the virgin hath not onely suffered his side to be pierced through and shed his bloud out of the hole of his side but he hath also suffered his hands and feete to be struck through and a Crowne of thornes to be pressed upon his head so that the bloud gushed out from thence and in his body he endured to be whipped so that his bloud run down all over So very lowly hath the Sonne of the virgin debased-himselfe to n To heale help the sick and broken Adam and his weak and imperfect Eve to repaire them and bring them againe into the first Glory 20. Therefore you must know for certain that Eve was created out of all Adams Essences but there were no more ribs nor members broken from Adam which appeareth by the feeblenesse and weaknesse of the Woman and also by the Command of God who said Thy will shall be in subjection under thy Man or husband and he shall be thy Lord or Ruler because the Man is whole and perfect except a Rib therefore the Woman is a help for him and must help him to doe his work in humility and subjection and the Man must know that shee is very weak being out of his Essences he must help her in her weaknesse and love her as his own Essences in like manner the Woman must put her Essences and will into the Essences and will of the Man and be friendly towards her Man or husband that the Man may take delight in his own Essences in the Woman and that they two might be but one only will For they are one flesh one bone one heart and generate children in one onely will which are neither the Mans nor the Womans alone but of both together as if they were from one onely body And therefore the severe commandement of God is set before the children that they should with earnestnesse and subjection honour their father and mother upon paine of
temporary and eternall punishment o Note The Author lived not so lang to performe his purpose upon the Book of Exodus of which I will write concerning the Tables of Moses Concerning the Propagating of the soule The Noble Gate 21. The minde hath from the beginning of the world had so very much to doe about this gate and hath continually so searched therein that I cannot reckon the wearisome heap of writers about it but in the time of the Lilly this Gate shall flourish as a Bay-tree or Lawrell tree for its branches will get sap from the virgin and therefore will be greener than p Klee Trifolium Grasse and whiter than the whitest Roses and the virgin will beare the pleasant smell thereof upon her Pearly-Garland and it will reach into the Paradise of God 22. Seeing then the mystery presenteth it selfe to us therefore we will open the blossome of the Sprout yet wee would not have our Labour given to the Wolves Dogges or Swine which roote in our Garden of delight like wilde Boares but to those that seek that the sick Adam may be comforted 23. Now if wee will search after the Tincture what it is in its highest degree wee shall finde the q Spiritum Spirit for wee cannot say that the fire is the Tincture nor the aire neither For the fire is wholly contrary to the Tincture and the aire doth stifle it it is a very pleasant r Or habitation refreshment its roote out of which it is generated is indeed the fire but if I may rightly mention the seate where it sitteth I cannot say otherwise but that it is between the three Principles viz. between the Kingdome of God the Kingdome of Hell and the Kingdome of this world in the midst and it hath none of the three for its own and yet it is generated from all three and it hath as it were a severall Principle which yet is no Principle but a bright pleasant habitation neither is it selfe the Spirit but the Spirit dwelleth in it and it so reneweth the Spirit that Å¿ The Spirit it becometh cleere and visible its true name is wonderfull and none can name that Name but he to whom it is given he nameth it onely in himselfe and not without or outwardly it hath no place of its rest in the substance and yet resteth continually in it selfe and giveth vertue and beauty to all things as the t Or Sunshine Glance of the Sunne giveth light vertue and beauty to all things in this world and it is not the thing it selfe though indeed it worketh in the thing and maketh the thing grow and blossome and yet it is found really to be in all things and it is the life and heart of all things but it is not the Spirit which is generated out of the Essences 24. The Tincture is the pleasant sweetnesse and softnesse in a fragrant hearb and flower and the Spirit thereof is bitter and harsh and if the Tincture were not the hearb would get neither blossom nor smell it giveth to all Essences vertue to grow It is also in metalls and stones it maketh that the Silver and Gold doe grow and without it the Tincture there is nothing in this world could grow among all the children in Nature it onely is a virgin and hath never generated any thing out of it selfe neither can it generate and yet it maketh that all things impregnate it is the most hidden thing and also the most manifest it is a u Amica Dei Friendesse or shee-friend of God friend of God and a play-fellow of vertue it suffereth it selfe to he deteined by nothing and yet it is in all things but if any thing be done to it against the right of Nature then it flyeth away and that very easily it standeth not fast and yet it continueth immovable it continueth in no kinde of decayiâ—â— of any thing all the while that it standeth in the roote of Natuâ—â— not altered nor destroyed so long it continueth it layeth no burthen upon any thing but it easeth the burthen in all things it maketh that all things rejoyce and yet it generateth no x Laughter or out-cry shouting noyse but the voyce cometh out of the Essences and becometh loud in the Spirit 25. The way to it is very neere whosoever findeth that way dareth not to reveale it neither can he for there is no language that can expresse it and although any seek long after y The Tincture it if the Tincture will not he cannot finde it neverthelesse it meeteth them that seek after it aright in its own way or manner as its nature is with a virgin-like minde not being prone to covetousnesse and wantonnesse or voluptuousnesse it suffereth it selfe to be imprinted represented or imagined in a thing where it was not before by z Or Beliefe Faith if it be right in a virgin-like manner it is powerfull and yet doth nothing when it goeth out of a thing it cometh not into it againe but it stayeth in its a Aire or receptacle Ether it never breaketh or corrupteth more and yet doth grow 26. Now you will say this must be God! No it is not God but it is Gods b Shee-friend friend Christ said My Father worketh and I work also but it worketh not it is in a thing imperceptably and yet it may well be overpowred and used especially in Metalls there it can if it selfe be pure make pure Gold of Iron and of Copper it can make a little grow to be a great deale and yet it puts forth nothing It s way is as subtile as the thoughts of a Man and the thoughts do even arise from thence 27. And therefore when a man sleepeth so that the Tincture resteth then there are no thoughts in the spirit but the Constellation rumbleth in the Elements and beateth into the braines what shall through their operation come to passe which yet is often broken againe by another c Aspect of the Planets Conjunction so that it cometh not to effect besides it can shew nothing exactly except it come by a Conjunction of Planets and fixed Starres and that onely goeth forward but it representeth all in an earthly manner according to the spirit of this world so that where the d Or starry Spirit Sydereall Spirit should speake of Men it often speaketh of Beasts and continually represents the contrary as the earthly spirit fancieth from the starry spirit so he dreameth 28. Seeing now wee have spoken of the Tincture as of the house of the soule so wee will speake also of the soule what it is and how it can be propagated wherein wee can the better bring the Tincture to e Or to be understood light The soule is not so subtile as the Tincture but it is powerfull and hath great might or ability It can by the Tincture if it ride upon the virgins f That is upon true resignation
soule which wee will enlarge when wee speake about the Fall of Adam and the birth of Cain For the seede as is above mentioned is sowne in the lust of the Tinctures where the soure or harsh Fiat receiveth it and supposeth that it hath received the virgin there both the Tinctures the masculine and the feminine then strive together about it and there the Spirit of the great world viz. the spirit of the Starres and Elements figureth Imageth or imprinteth it selfe also in it and he filleth the Tinctures with his Elements which the Tinctures in the Fiat receive with great joy and suppose they have the virgin 47. But being the Fiat is the mightiest among them all for it is as it were a spirit and although it be no spirit yet it is the sharpe Essence therefore it attracteth the seed to it and desireth the Limbus of God in Paradise out of which Adams body was created by the Fiat and m Will. would create an Adam out of a heavenly Limbus and then the Spirit of the great world insinuates himselfe and supposeth and saith the childe is mine I will rule in the virgin and he alwayes filleth it with the Elements from whence the Tincture becometh full and very thick grosse swelled or impregnated and there then the Tincture getteth a loathing against the fulnesse for the Tincture it selfe is cleere and the Fiat with the Elements is thick grosse and swelled from whence Women when they n Or are impregnated or with childe grow bigge with childe know well enough that many of them loath some meats and drinks and long still after some strange thing to eate for the Tincture cometh to have a loathing of all that the spirit of this world with his Elements filleth in and willeth to have somewhat else for this virgin doth not relish them but becomes discontented and sorry and forsaketh them and goeth into her o Or Owne Principle Ether and cometh not againe 48. And then the Spirit of the Sunne Starres and Elements of this world supposeth with it selfe saying now thou art in the right the childe is thine the foundation is laid thou wilt bring it up the virgin must be thine thou wilt live therein and have thy joy delight and habitation in her her ornament must be thine and thus he attracteth alwayes to himselfe in his great lust by the Fiat which in Eternity goeth not away and he supposeth that he hath the virgin ♄ Saturnus this is done in the first Moneth 49. And there tne bloud of the Mother wherein the Tincture of the Mother is is drawne into the seede and when the soure harsh Fiat hath tryed and perceiveth that to be sweeter than its own Essence then it frameth Imageth or representeth it selfe with great earnestnesse or longing therein and becometh sharp in the Tincture and will create Adam and so severeth the Materia or matter and then the Spirit of the Starres and Elements is in the midst and ruleth mightily in the Fiat ♃ Jupiter this is done in the second Moneth 50. And then the Materia or matter is severed according to the wheele of the Starres as they viz. the Planets stand in order at this time and which of them all is predominant that by the Fiat figureth the matter most and the childe getteth a forme after the kinde of that Planet ♂ Mars All this which followeth is done in the third Moneth 51. Thus the matter by the Fiat is severed into Members and now when the Fiat thus attracteth the bloud of the Mother into the matter then p The bloud it is stifled or choaked and then the Tincture of the bloud becometh false and full of unguish for the soure harsh Essence viz. the Fiat is terrified and all the joy which the soure harsh Fiat gat in the Tincture of the bloud withdraweth and the Fiat beginneth to tremble in the terrour in the soure harsh Essence and the terrour goeth away like a flash and would faine depart and fly away out of the Essence and yet is withheld by the Fiat which terrour is now turned hard and made tough by the Essence which now closeth the childe about this is the skin of the childe and the Tincture flieth suddenly flashing upwards in the terrour and would be gone yet it cannot neither for it standeth in the Out-birth or procreation of the Essences but q Stretcheth forth riseth up suddenly in the terrour and taketh the vertue or power of all the Essences with it And there the Spirit of the Starres and Elements r Representeth figureth it selfe also therein and filleth it selfe also therein in the flight and supposeth that it hath the virgin and will goe along with it and the Fiat gripeth it all and holdeth it fast and supposeth that the Verbum Domini the Word of the Lord is there in the ſ Hurlyburly or flying up uproare that shall create the Adam and it strengtheneth it selfe in the strong might of the terrour and createth againe the uppermost part of the body viz. the Head and from the hard terrour which is continually departing and yet cannot cometh the skull which encloseth the uppermost Centre and from the departing out of the Essences of the Tincture with the terrour into the uppermost Centre come the veines and the neck to be going thus from the body into the head into the uppermost Centre 52. So also all the veines in the whole body come from the terrour of the t Choaking or stopping stifling where the terrour goeth forth from all the Essences and would be gone and the Fiat withholdeth it with his great strong might And therefore one veine hath alwayes a divers Essence from the other caused by the first departing where then the Essences of the Starres and Elements doe also mingle or figure themselves therein and the Fiat holdeth it all and createth it and it supposeth that the Verbum Domini the Word of the Lord with the strong mighty power of God is there where the Fiat must create Heaven and Earth The Gate of the great necessitie and miserie O Man consider thy selfe how hardly thou art beset here and how thou gettest th◠misery in thy Mothers body Observe it O ye u Jurists Lawyers from what Spirit you x Can goe to Law come to y Judge know what is right consider this well for it is deepe 53. The Spirit of the virgin sheweth us the mystery againe and the great secresie for the stifling or stopping of the bloud in the Matrix especially in the fruit is the first dying of the Essences where they are severed from the Heaven so that the virgin cannot be generated there which should have been generated in Adam from the heavenly vertue or power without Woman also without rending of his body and here the Kingdome or Dominion of the Starres and Elements begin in Man where they take hold of Man and mingle or qualifie with him make and fit him also
and also through the kingdome of Hell and no hurt done us and according to that direction of her's wee write CHAP. XIV Of the Birth and Propagation of Man The very secret Gate 1. IF wee consider now the springing up of the life and in what place of the body it is where the life is generated then we shall rightly finde the whole ground of Man and there is nothing so secret in Man p That may not be found but that it may be found For wee must needs say that the Heart is the place wherein the noble life is generated and the life againe generateth the heart 2. As it is mentioned above so the life in the anguish with the kindling of the light taketh its beginning from the glance of the Sun-shine from the Spirit of the Starres and Elements in the great anguish where death and life wrestle one with the other â—or when man departed from Paradise into another Birth viz. into the Spirit of this world into the quality of the Sunne Starres and Elements then the Paradificall vision or seeing ceased or was extinguished where man seeth from the divine vertue without need of the Son and Starres where the q Or there the life in the Holy Ghost buddeth forth in the place of the foure Elements springing up of the life is in the holy Ghost and the light of God is the glance of the Spirit from whence r Man he seeth which went out for the spirit of the soule went into the Principle of this world 3. You must not so understand it as if it were extinguished in it selfe No but the soule of Adam went out from the Principle of God into the Principle of this world and therein now the Spirit of every soule is thus generated againe by humane propagation as is mentioned before and it cannot be otherwise and therefore if wee would be fit for the kingdome of Heaven wee must be regenerated anew in the Spirit of God or else none can inherite the kingdome of God as Christ taught us faithfully of which I will write hereafter that it may be a fountain for the thirsty and a light to the noble way in the blossome of the Lilly 4. And wee must here know that our life which wee get in our Mothers body or womb standeth meerly and onely in the power of the Sunne Starres and Elements so that they not onely figure or fashion a childe in the Mothers body and give it life but also bring it into this world and nourish it the whole time of its life and bring it up also cause fortune and mis-fortune to it and at last death and corruption and if our Essences out of which our life is generated were not higher in their first degree out of Adam than the Beasts then wee should be wholly like the Beasts 5. But our Å¿ Active essentiall vertues or faculties Essences are generated much higher in the beginning of the life in Adam than the beasts which have their Essences but meerly from the spirit of this world and it must also with the spirit of this world in a corruptible substance goe into its eternall Ether whereas on the contrary the essences of Man are proceeded out of the unchangable eternall mind of God which cannot in eternitie corrupt 6. For wee have a certain ground of this in that our minde can finde and conceive all whatsoever is in the spirit of this world which no beast can do for no creature can t Thinke or imagine conceive further or higher than what is in its own Principle out of which its own Essences are proceeded in the beginning but wee that are Men can certainly u Meditate consider or thinke of conceive of that which is in the Principle of God and also of that which is in the anguishing kingdome of Hell where the Worme of our soule in the beginning in Adam originally is and this no other creature can doe 7. But they thinke consider or imagine onely how to fill themselves and multiply that their life may subsist and wee also receive x Than the beasts doe no more from the Spirit of the Starres and Elements and y Because our Essences have a higher beginning than the beasts therefore also our children are naked and bare with great inability and without understanding and now if the Spirit of this world had full perfect and absolute power over the Essences of the childe then he would easily put his rough garment upon it also viz. a rough hide but he must let that alone and he must leave the Essences in the first and second Principle to Mans own choosing to binde and yeeld himselfe to which Principle he will which man hath undeniably in his full power which I will expound in its own place according to its worth and deeply demonstrate it in spite of all the Gates of the Devill and this world which strive much against it 8. Our life in the Mothers body hath its beginning wholly as is above mentioned and standeth there now in the quality of the Sun and Starres where then with the kindling of the light a Centre springeth up againe where instantly the noble Tincture thus generateth it selfe out of the light out of the joyfull Essences of the soure harsh bitter and fiery kinde or quaâ—â—â—â— and setteth the Spirit of the soule in a great pleasant habitation and the three z Beeings or substances Essences viz. harshnesse bitternesse and fire are in the kindling of the life so very fast bound one to another that they cannot in eternity be separated one from another and the Tincture is their eternall house wherein they dwell which house they themselves generate from the beginning unto eternitie which againe giveth them life joy and lust or delight The strong Gate of the Indissoluble Band of the soule 9. Behold the three Essences viz. sourenesse or harshnesse bitternesse and fire are the Worme or Spirit that dieth not a Or soureness Harshnesse is one Essence and it is in the Fiat of God out of Gods eternall will and the attracting of the soure harshnesse is the sting or prickle of the bitternesse which the soure harshnesse cannot endure but attracteth continually the more forcibly to it from whence the prickle continually groweth greater which yet the soure harshnesse holdeth b Captive prisoner and this together is the great anxiety which was there in the darke minde of God the Father when the darknesse was anxious or longed after the light from whence in the anxiety from the glance of the light it attained the twinckling flash out of which the Angels were created which afterward were enlightened from the light of God c By their longing after or imprinting the heart of God in their thoughts by their Imagination into the heart of God and the other like Lucifer for their haughtinesse or prides sake remained in the flash of fire and anxiety 10. This Birth or
active property with the Indissoluble Band is generated in every soule and there is no soule before the kindling of the light in the childe in the mothers body for with the kindling the eternall Band is knit or tied so that it standeth eternally and this Worme of the three Essences doth not die nor sever it selfe for it is not possible because they are all three generated out of one onely fountaine and have three qualities and yet are but one being or substance as the holy Trinity is but in one onely Essence or substance and yet they have three Originalities in one Mother and they are one onely being or substance in one another Thus also and not a whit lesse is the soule of man but onely one degree in the first going forth for it is generated out of the Fathers eternall will and not out of the heart of God yet the heart of God is the neerest to it of all 11. And now it may very exactly be understood by the Essences and property of the soule that in this house of flesh where it is as it were generated it is not at home and its horrible fall may be also understood thereby for it hath no light in it selfe of its own it must borrow its light from the Sunne which indeed springeth up along with it in its Birth but that is corruptible and the Worme of the soule is not so and is seene that when a man dyeth d The light of the Sunne or a Mans facultie beholding of that light ceaseth it goeth out And if then the divine light be not againe generated in the Centre then the soule remaineth in the eternall Darknesse in the eternall anguishing source or quality of the Birth where nothing is to be found in the kindled fire but a horrible flash of fire in which source property or quality also the Devils dwell for it is the first Principle 12. And the soule here in this world useth the light of the third Principle after which the soule of Adam lusted and thereupon was captivated by the Spirit of the great world But if the soule be regenerated in the Holy Ghost so that its Centre to the regeneration spring forth e In true resignation then it seeth with two lights and liveth in two Principles and the most inward Principle viz. the first is shut up fast and hangeth but to it in which the soule is tempted and afflicted by the Devill and on the contrary the f The vertue or power of God virgin which belongeth to and is in the Tincture of the Regeneration and in the departure of the body from the soule shall dwell in the same Tincture is in continuall strife and combate with the Devill and trampleth upon his head in the vertue and power of the soules Prince and g Saviour or Conquerour Champion viz. the sonne of the virgin when a new body out of the vertue or power of the soule shall h Or be generated spring forth in the Tincture of the soule 13. And that when the soule is i Or seperated departed from the body it might no more be possibly tempted by the Devill and Spirit of this world there is a quiet rest for the soule included in its Centre in its own Tincture which standeth in Paradise betwixt the kingdome of this world and the kingdome of Hell to continue untill God shall put this world into its k Or receptacle Ether when the number of men and figures according to the depth of the eternall minde of God shall be finished 14. And now when wee consider how the temporary and transitory life is generated we finde that the soule is a cause of all the l Organs or Instruments members or faculties of or to the life of Man and without it there would not be one l Organs or Instruments member to or of the life of man generated For when wee search into the beginning and kindling of life wee finde strongly with cleere evidences all manner of faculties or members so that when the cleere light of the soule kindleth then the Fiat standeth in very great joy and in the twinckling of an eye doth in the Matrix sever the pure from the impure of which the Tincture of the soule in the light is the m Or Work-master worker which there reneweth it but the Fiat createth it 15. And now when the soure harsh Matrix is made so very humble thin and sweet by the light the sterne or strong horrour which was so very poysonous before the light kindled flieth upward for it is terrified at the meeknesse of the Matrix and it is a terrour of great joy yet it retaineth its strong or sterne right or property and cannot be changed neither can it get farre from thence for it is withheld by the Fiat but it raiseth it selfe suddenly aloft and the terrour maketh it a filme from the soure or harsh Fiat which holdeth the terrour fast and that is now the Gall n Above upon about or neere the heart of the heart 16. But when the Matrix from which the terrour was gone forth was thus loosed from the terrour of the anxiety and became so very sweet like sweet water then the spirit of the great world figured or imprinted it selfe instantly in the Matrix and filleth the foure Elements also within it and thinketh with it selfe now I have the sweet virgin and the Fiat createth o That which was brought in it and severeth the Elements which also are in strife and each of them would have the virgin and are in a wrestling till they one overcome another and that the fire being the mightiest and the most strong stay above and the water sink down and the earth being a hard grosse thing must stay below But the fire will have a p Kingdome or Dominion Region of its own 17. For it saith I am the Spirit and the life I will dwell in the virgin and the soure harsh Fiat attracteth all to it and maketh it a Mesch Massa q Or substance concretion and moreover it maketh it flesh and the fire keepeth the uppermost Region viz. the heart for the foure Elements sever themselves by their strife and every one of them maketh it selfe a severall r Or Dominion Region and the Fiat maketh all to be flesh onely the Aire would have no flesh for it said I dwell in no house and the Fiat said I have created thee thou art mine and closed it in with an inclosure that is the bladder 18. Now the other Regions set themselves in order first the sterne flash that is the Gall and beneath the flash the fire whose Region â—â— the heart and beneath the fire the water whose Region is the Liver and beneath the water the earth whose Region is in the Lungs 19. And so every Element qualifieth or acteth in its own source or manner of operation and one could doe nothing without
hand by the Tree of the fruit of this world And there Adam became f Or at length perfectly a man of this world and did eate and drinke of the earthly Essences and infected or mingled himselfe with the Spirit of this world and became that Spirits own as wee now see by wofull experience how that Spirit possesseth a childe in the mothers body in the Incarnation for he knoweth not any where else to seek the virgin but in man where he first of all espied her 37. Therefore he doth wrestle in many a man that is of a strong Complexion in whom the virgin doth often behold her selfe so very hard continually supposing he shall get the virgin and that shee shall be generated for him and the more the soule resisteth him and draweth neere to the heart of God panteth to yeeld it selfe over thereto where the amiable virgin not onely freely looketh upon it but dareth even for a long time even to fit in its neast viz. in the Tincture of the soule the more strong and eagar or desirous doth the spirit of this world come to be 38. Where then the King viz. the light of the Sunne is so very joyfull in the Spirit and doth so highly triumph exult and rejoyce that he moveth all the Essences of the Starres and bringeth them into their highest degree to generate her where then all Centres of the Starres flie open and the loving virgin beholdeth her selfe in them Where then the Essences of the soule in the light of the virgin can see in the Centres of the Starres what is in its g In the originall and well-spring of the soule originall and source 39. Of which my soule knoweth full well and hath also received its knowledge thus which h The great learned Men in the univerties not taught by the Holy Ghost the learned Master in the i Crowned Hood of his degree cannot beleeve because he cannot apprehend it therefore he holdeth it to be impossible and ascribeth it to the Devill as the Jewes did by the sonne of the virgin when he in the vertue of the virgin shewed signes and wrought miracles which my soule regardeth not neither esteemeth their pride it hath enough in the Pearle and it hath a longing to shew the thirsty where the Pearle lyeth the crowned Hood or cornered cap may play merrily behinde the Curtaine of Antichrist k They that are not blinde shall see it till the Lilly grow and then the smell of the Lilly will cause some to throw away the Hood or Cap saith the virgin and the thirsty shall drinke of the water of life and at that time the sonne of the virgin will rule in the valley of Jehosaphat 40. Therefore seeing the mystery in the light of the virgin thus wonderfully meeteth us wee will here for the seeking minde which in earnest hope seeketh that it might finde the Pearle open yet one Gate as the same is opened to us in the virgin For the minde asketh seeing that the Sunne Starres and Elements were never yet in the second Principle where the virgin generateth her selfe out of the light therefore how could they be able to know the virgin in Adam so that they labour thus eagarly with longing after the virgin The Depth in the Centre 41. Behold thou seeking minde that which thou seest before thy eyes that is not the l That one pure holy eternall Element Element neither in the fire aire water nor earth neither are there foure but one onely and that is fix and invisible also imperceptible for the fire which burneth is no Element but it is the fierce sterne wrath which come to be such in the kindling of the anger when the Devils fell out of the l That one pure holy eternall Element Element the Element is neither hot nor cold but it is the inclination to be in God for the heart of God is Barm that is warmth and its m Rising up ascention is attractive and alwayes finding and then the hertz that is the heart is the holding the thing before it selfe and not in it selfe and then the ig the last syllable of the German word Barm-hertz-ig that is warme-hearted or mercifull expounded according to the Language of Nature is the continuall discovering of the thing and this is altogether Ewig eternall and that is the ground of the inward Element which maketh the anger substantiall so that it was visible and palpable which anger Lucifer with his Legions did awaken and thereupon he now remaineth to be Prince in the anger or wrath in the kindled Element as Christ according to this forme calleth him a Prince of this world 42. And the Element remaineth hidden to the anger and n Grimnesse fiercenesse or wrath and standeth in Paradise and the n Grimnesse fierce-wrath goeth still out from the Element and therefore God hath captivated the Devils with the Element in the n Grimnesse fierce-wrath and he keepeth them in with the Element and the n Grimnesse fierce-wrath cannot touch or comprehend o The Element it like the fire and the light for the light is neither hot nor cold but the n Grimnesse fierce-wrath is hot and the one holdeth the other and the one generateth the other 43. Here observe Adam was created out of the Element out of the attracting of the heart of God which is the will of the Father and therein is the virgin of the divine vertue or power and the outward Begiment which in the kindling parted it selfe into foure parts would faine have had the same virgin in it selfe that is the fiercenesse of the Devill would faine have dwelt in the heart ofâ— God and have domineered over it and have opened a Centre there â—hich the fiercenesse without the light cannot doe for every Centre â—â—s generated and opened with the kindling of the light thus the fiercenesse would faine be over the meeknesse and therefore hath God caused the Sunne to come forth so that it hath thus opened foure Centres viz. the going forth out of the Element 44. And when the light of the Sunne appeared in the fierce sournesse or harshnesse then the harshnesse became thin and p Pleasant sweet even water and the fiercenesse in the fire-flash was extinguished by the water so that the anger stood still yet the will could not rest but went forth in the mother out of the water and moved it selfe which is the aire and that which the fierce sourenesse had q Coagulated attracted to it that was thrust out of the Element in the water as you see that earth swimmeth in the water 45. Thus the evill childe panteth after the Mother and would get to be in the Mother in the Element and yet cannot reach her but in Adam that childe did perceive the Element and thereupon the foure Elements have drawne Adam to them and supposed then that they had the mother because the virgin there shewed
her selfe in the living spirit of Adam 46. Hereupon now the Spirit of the Starres and Elements would continually get againe into the Element for in the Element there is meeknesse and rest and in the r Viz. In the foure Elements kindling thereof there is meere enmity and contrary will and the Devill ruleth also therein and they would faine be released from that abominable and naughty Guest and they seeke with great anxiety after Å¿ The dissoluÌ„tion deliverance as Paul saith All creatures groane together with us to be freed from vanity 47. Then saith the minde Wherefore doth God let it move so long in the Anxiety alas when will it be that I shall see the virgin Hearken thou noble and highly worthy Minde it must all enter in and serve to the glory of God and praise God as it is written All tongues shall praise God let it passe till the number to the praise of God be full according to the eternall minde 48. Thou wilt say How great is that number then Behold tell the Starres in the Firmament tell the Trees the hearbs and every spile of Grasse if thou canst so great is the number that shall enter in to the glory and honour of God For in the end all Starres passe againe into the Element into the Mother and there it shall appeare now much good they have brought forth here by their working for the shadow and the image of every thing or substance shall appeare before God in the Element and stand eternally in the same thou shalt have great joy thou shalt see all thy workes therein also all the afflictions thou hast suffered they shall be altogether changed into great joy and shall refresh thee indeed waite but upon the LORD the Spirit intimateth that when the time of the Lilly is t Or come about expired then this shall be done 49. Therefore it is that God keepeth it hidden so long as to our fight that the number of the glory of his Kingdome may be great but before him it is but as the twinckling of an eye have but patience this world will most certainly be dissolved together with the fiercenesse which must abide in the first Principle therefore doe thou beware of that 50. My beloved Reader I bring in my u Figures or Parables Types of the Essences of the Incarnation in the Mothers body in a Colloquie or Conference of the Spirit with the Essences and Elements x Note I cannot bring it to be understood in any easier way onely you must know that there is no conference but it is done most certainly so in the Essences and in the Spirit Here you will say to mee thou doest not dwell in the Incarnation and see it thou didst once indeed y Wert incarnate in thy mothers womb become man but thou knewest not how nor what was done then neither canst thou goe againe into thy mothers body or womb and see how it came to passe there Such a Doctor was I also and in my own reason I should be able to judge no otherwise if I should stick still in my blindnesse But thanks be to God who hath regenerated mee by water and the Holy Ghost to be a living Creature so that I can in his light see my great in-bred native vices which are in my flesh 51. Thus now I live in the spirit of this world in my flesh and my flesh serveth the spirit of this world and my minde serveth God my flesh is generated in this world and hath its z Kingdome or Dominion Region or Government from the Starres and Elements which dwell in it and are the master of the outward a Or body life and my mind is b Or generated of God regenerated in God and loveth God And although I cannot comprehend and hold the virgin because my minde falleth into sinnes yet the Spirit of this world shall not alwayes hold the minde captive 52. For the virgin hath given mee her promise not to leave mee in any misery shee will come to help me in the sonne of the virgin I must but hold to him againe and he will bring mee well enough againe to her into Paradise I will give the venture and goe through the thistles and thornes as well as I can till I finde my native Countrey againe out of which my soule is wandred where my dearest virgin dwelleth I rely upon her faithfull promise when shee appeared to mee that shee would turne all my mournings into great joy and when I lay upon the mountaine towards the c Or Midnight North so that all the trees fell upon mee and all the stormes and winds beate upon me and Antichrist gaped at mee with his open jawes to devour me then shee came and comforted mee and married her selfe to mee 53. Therefore I am but the more cheerfull and care not for him he ruleth and domineereth over mee no further than over the d Over the transitory house of flesh house of sinne whose Patron he himselfe is he may take that quite away and so I shall come into my native Countrey but yet he is not absolutely Lord over it he is but Gods Ape for as an Ape when its belly is full imitateth all manner of tricks and prancks to make it selfe sport and would faine seeme to be the finest and the nimblest Beast it can so also doth he e Note I desire not to write the exposition of this yet His power hangeth on the Great Tree of this world and a storme of winde can blow it away 54. Now seeing I have shewed the Reader how the true Element sticketh wholly hidden in the outward kindled Elements for a comfort to him that he may know what he himselfe is and that he may not despaire in such an earnest manifestation or Revelation as this is therefore now I will goe on with my Conference between the Elements Sunne and Starres where there is a continuall wrestling and overcoming in which the childe in the Mothers body or womb is figured and I freely give the Reader to know that indeed the true Element lyeth hidden in the outward man which is the chist of the Treasure or cabinet of the precious gemme and jewell of the soule if it be faithfull and yeeld it selfe up f In. to God 55. So now when the heart liver lungs bladder stomack and spirit together with the other parts or members of the childe are figured in the Mothers body by the Constellation and Elements then the Region or Regiment riseth up whâ—ch at length figureth fashioneth or formeth all whatsoever was wanting And now it exceedingly concerneth us to consider of the originality of speech minde and g Or Senses inward senses thoughts wherein Man is an image and similitude of God and wherein the noble knowledge of all the three Principles doth consist 56. For every Beast also standeth in the springing up of the life formerly mentioned in the Mothers
the sharp attraction of the Fiat and the Fiat created it so that it became Essentiall or substantiall and the same are the Starres a meere Quinta essentia an extract of the Fiat's out of the Limbus of God wherein the hidden Element standeth 9. But that the sharp and severe Essence with the attraction might cease therefore God generated a similitude according to the fountain of the heart of God viz. the Sunne and herewith sprung up the third Principle of this world and that viz. the Sunne put all things into meeknesse and n Well-doing or kindnesse well-fare 10. Seeing then that the Eternall Wisdome of God viz. in the chast virgin of the divine vertue had discovered it selfe in the Principle of this world in which place the great Prince Lucifer stood in the Heaven in the second Principle therefore the same discovering was eternall and God desired to shed forth the similitude out of the Essences which the Fiat created according to the kinde of every Essence that they should after the breaking or dissolution of the outward substance be a figure and Image in Paradise and a shadow of this substance 11. And that there should goe nothing in vaine out of the substance of God therefore God created Beasts fowles fishes wormes trees and hearbs out of all Essences and besides created also figured Spirits out of the Quinta Essentia in the Elements that so after the fulfilling of the Time when the out-Birth shall goe into the Ether they should appeare before him and that his eternall Wisdome in his works of wonder might be knowne 12. But seeing it was his will also in this Throne in the eternall Element to have creatures that should be in stead of the fallen Devils and possesse the place of them in the Heaven in Paradise therefore he created Man out of the o The eternall one Element Element 13. And as this place was now twofold and p Or in with the eternall Originality threefold viz. having the first Principle in the great anxiety and the second Principle in the divine habitation in Paradise and then the third Principle in the light of ihe Sunne in the quality of the Starres and Elements so must man also be created out of all three if he must be an Angel in this place and receive all knowledge and understanding whereby he might have eternall joy also with or in the figures and Images which stand not in the Eternall Spirit but in the eternall figure as all things in this world are or doe 14. And there God manifesteth himselfe according to his eternall Will in his eternall Wisdome of the noble virgin in the Element which in Paradise standeth in the sharpnesse of the divine vertue or power and the Fiat created Man out of the Element in Paradise for it attracted to it out of the Quintessence of the Sunne Starres and Elements in Paradise in the Element of the Originality from whence the foure Elements proceed and created Man to the Image of God that is to the similitude of God and breathed into him into the Element of the body which yet was nothing else but Paradisicall vertue the Spirit of the Eternall Essences out of the Eternall Originality and there Man became a living soule and an Image of God in Paradise 15. And the Wisdome of God the pleasant virgin did q Shine forth or appeare discover her selfe in him and with the discovering opened Adams Centre in or to many thousand thousands which should proceed out of this fountaine of this Image and the noble virgin of the wisdome and vertue or power of God was espoused or contracted to him that he should be modest and wholly chast to his virgin and set no desire in the first nor in the third Principle to qualifie mix with or live therein but his inclination or longing must be to get into the heart of God and to eate of the r The word that proceedeth out of the mouth of God Verbum Domini of the Word of the Lord in all the fruits of this world 16. For the fruits were also good and their inclination or that which made them to be desired proceeded out of the inward Element out of the Å¿ The divine habitation Paradise now Adam could eate of every fruit in the mouth but not t Or in the stomack or maw where the meat turneth to corrupt dung in the corruptibility that must not be for his body must subsist eternally and continue in Paradise and generate a chast virgin out of himselfe like himselfe without rending of his body for this could be being his body was proceeded out of the heavenly Element out of the vertue of God 17. But when the chast virgin found her selfe thus in Adam with great wisdome meeknesse and humility then the outward Elements became lusting after the eternall that they might u Discover or manifest raise themselves up in the chast virgin and x Or mix with her or work in her qualifie in her seeing that Adam was extracted out of them viz. the foure Elements out of the Quinta Essentia therefore they desired their own and would qualifie therein which yet God did forbid to Adam saying that he should not eate of the knowledge of good and evill but live in the one onely Element and be contented with Paradise 18. But the Spirit of the great world overcame Adam and put it selfe in with force in Quintam Essentiam into the Quintessence which there is the fift forme the extract out of the fouâ—e Elements and Starres and there must God create a Woman or wife for Adam out of his Essences if he must be to fill the Kingdome according to the appearing discovering shining or sparkling of the noble virgin with many thousand thousands and build or propagate the same And thus Man became earthly and the virgin departed from him in Paradise and there shee warned called and told him that he should lay off the earthlinesse and then shee would be his Bride and loving Spouse And now it cannot be otherwise in this world with Man he must be y Begotten conceived borne nourished and preserved generated in the vertue of the outward Constellation and Elements and live therein till the earthlinesse fall away 19. And thus he is in this life threefold and the threefold Spirit hangeth on him and he is generated therein neither can he be rid of it except he corrupt or breake to pieces yet he can be rid of Paradise whensoever his Spirit imagineth in the fiercenesse or wrath and falshood and giveth up himselfe thereto that so he might be above meeknesse and righteousnesse in himselfe as a Lord like Lucifer and live in pride and statelinesse and then Paradise z Ceaseth vanisheth or disappeareth falleth away and is shut up and he looseth the first Image which standeth in the hidden Element in Paradise 20. For the Adamicall a Though he liveth in the four Elements
able to doe it for the conceived will is not easily filled but is a dry hellish thirsty hunger to have all and if it did get all yet the hunger would not be the lesse but it is the eternall hunger and thirst of the Abysse the will of Hell-fire and of all Devils who continually hunger and thirst and yet eate nothing but it is their satiating that they suck or draw into themselves the strong source of the Essences of the harsh bitter might of the fire wherein consisteth their life and satiating and the Abysse of the wrath and of Hell is also such a thing 62. And this is the source of the first Principle which without the light of God cannot be otherwise neither can it change or alter it selfe for it hath been so from Eternity and out of this source the Essences of the Worme of the soule in the time of its creating were extracted by the Fiat of God and created in Paradise and set u Or for before the light of God which enlightened the fire-flash and put it into very high meeknesse and humility 63. For because Man was to be Eternall therefore he must also come to be out of the Eternall for nothing is created out of the fountaine of the Heart of God for that is the end of Nature and hath no such Essences no comprehensible or palpable thing entereth therein otherwise it would be a filling and darknesse and that cannot be also from Eternity there hath been nothing else but onely the source or working property where the Deity continually riseth up as is mentioned before 64. And this source of the Spirit of the soule is Eternall and its Tincture is also Eternall and as the source is in it at all times x Or in of this world while it sticketh in the Elementary house of flesh so is the Tincture also and the dwelling house of the soule and in which source the minde inclineth it selfe whether it be in the divine or hellish in that source the Worme liveth and of that Principle it eatteth and is either an Angel or a Devill although its judgement is not in this lifes time for it standeth in both the Gates so long as it liveth in the flesh except it dive or plunge it selfe wholly into the Abysse whereof when I write of the sinne of Man I shall treate deeply and exactly reade of it concerning Cain 65. The minde which knoweth or understandeth nothing in the light of Nature will marvell at such writings and will suppose that it is not true that God hath extracted and created Man out of such an Originall Behold thou beloved Reason and precious Minde bring thy five senses hither and I will shew thee whether it be true or not I will shew thee plainly that thou hast not the least spark of cause to allow any other Ground to build upon except that thou wilt let thy heart be imbittered by the Devill in beastiall reason and except thou wilt wilfully contemne the light of Nature which standeth in the presence of God and indeed if thou art in such a beastiall way leave my writings and reade them not they are not written for such swine but for the children of wisedome that are to possesse the kingdome of God but I have written them for my selfe and for those that seeke and not for the wise and prudent of this world 66. Behold what are thy five senses in what vertue doe they consist or how come they in the life of Man whence cometh thy seeing that thou canst see by the light of the Sunne and not otherwise consider thy selfe deeply if thou wilt be a Searcher into Nature and wilt boast of the light of Nature Thou canst not say that thou seest onely by the light of the Sunne for there must be somewhat which can receive the light of the Sunne and which doth mix with the light of the Sunne as the Starre doth which is in thine eyes which is not the Sunne but consisteth of fire and water and its glance which receiveth the light of the Sunne is a flash that ariseth from the fiery soure and bitter Gall and the water maketh it soft or pleasant Here you take the meaning to be onely concerning the outward viz. the third Principle wherein the Sunne Starres and Elements are but the same is also true in every the Creatures in this world 67. Now what is it that maketh the hearing that you can heare that which stirreth and maketh a noise wilt thou say that it is caused by the noise of that outward thing which giveth the sound no! there must also be somewhat that must receive the sound and qualifie or mix with the sound and distinguish the sound of what is played or sung the outward cannot doe that alone the inward must receive and distinguish the noise behold here you finde the beginning of the life and the Tincture wherein the life consisteth for the Tincture of the crack in the springing up of the life in the breaking open of the dark Gate standeth in the sounding and hath its Gate open next the fire-flash neere the eyes and receiveth the noise of whatsoever soundeth 68. For the outward sounding qualifieth with the inward and is severed or distinguished by the Essences and the Tincture receiveth all be it evill or good and thereby testifieth that it selfe with its Essences that generate it are not generated out of the Deity else the Tincture would not let in the evill and that which is false into the Essences of the soule 69. Therefore wee must consider that the noise in the Tincture of Man is of a higher nature than that in the Beasts for Man searcheth and distinguisheth all things which give a sound and knoweth from whence it cometh and how it doth exist which the Beasts cannot doe but stareth at it and knoweth not what it is whereby it may be understood that the Originall of Man is out of the Eternall because he can distinguish all things that in the Out Birth came out of the Eternall and hence it is that the body being all things out of the Eternall nothing are caused to be something which is comprehensible or palpable and yet there that nothing is not a meere nothing but it is a y Or active property source after the corrupting shall stand in the Eternall Figure and not in the Spirit because it is not out of the Eternall Spirit for otherwise if it were out of the Eternall Spirit then it should also search out the beginning of every thing as well as Man who in his sound receiveth and distinguisheth all things 70. Thus now the habitation of Mans sound wherein the understanding is must be from Eternity although indeed in the fall of Adam Man hath set himselfe in the corruptibility and in great want of understanding as shall follow here In like manner also wee finde concerning the smelling for if the Spirit did not stand in the sound then no smell of
with flesh and bloud and it infecteth the will of the minde and the will g Looketh upon it selfe discovereth it selfe in the Spirit of this world in lust and beauty might and power riches and glory pleasure and joy and on the contrary in sorrow and misery cares and poverty paine and sicknesse also in art and wisdome and on the contrary in folly and ignorance 19. All this the glimps or discovery of the senses bringeth into the will of the minde and setteth it before the King before the light of the life and there it is tryed and the King giveth it first to the eyes which must see what good is among all these and what pleaseth them And here now beginneth the wonderfull forme or framing of Man h Or according to the Complexions out of the Complexions where the Constellation hath formed the childe in the Mothers body or womb so variously in its Regions For according to what the Constellation in the time of the i Or the childes becoming Man Incarnation of the childe in the wheele that standeth therein hath its aspect when the dwelling of the foure Elements and the k Or the dwelling of the senses thoughts house of the Starres in the head in the Braines are built by the Fiat according to that is the vertue also in the braines and so in the Heart Gall Lungs and Liver and according to that is the inclination of the Region of the Aire and according to that also a Tincture springeth up to be a dwelling of the life as may be seene in the wonderfull l Different thoughts variety in the senses and formes or shapes of Men. 20. Although indeed wee can say this with ground of Truth that the Constellation Imageth and formeth no man as to make him to be the similitude and Image of God but it formeth onely a Beast in the will manners and senses and besides it hath no might nor understanding to be able to figure or forme a similitude of God though indeed it elevateth it selfe in the highest it can in the will after the similitude of God yet it generateth onely a pleasant subtill and lusty Beast in Man as also in other creatures and no more Onely the eternall Essences which are propagated from Adam in all men they continue with the hidden Element wherein the Image consisteth standing in man but yet altogether hidden without the New-Birth in the water and the Holy Ghost or Spirit of God be attained 21. And thereupon it comes that Man many times in the dwelling of the Braines and of the Heart as also in all the five senses in the Region or Dominion of the Starres is in his minde m Or suddenly often like a Wolfe churlish Dog crafty fierce and greedy and m Or suddenly often like a Lyon sterne cruell sturdy and active and devouring of his prey m Or suddenly often like a Dog snappish envious malicious often like an Adder and Serpent subtle venomous stinging pysonous slanderous in his words and mischievous in his deeds ill conditioned and lying like the quality of the Devill in the shape of a Serpent at the Tree of Temptation n Or suddenly often like a Hare timorous or fearfull starting and running away n Or suddenly often like a Toad whose minde is so very venomous that it poysoneth a tender or weak minde to the temporall Death by its Imagination which many times maketh Witches and Sorcerers for the first Ground serveth enough to it n Or suddenly often like a tame Beast and n Or suddenly often like a merry Beast c. all according as the Constellation stood in o The childes its Incarnation in the wrestling wheele with its vertue of the Quinta Essentia so is the starry minde on p In the minde of the childe its Region figured although the houre of Mans q Or Nativity Birth altereth much and doth r Or over-powereth the first Complexion of the houre of the Incarnation or becoming Man hold-in the first whereof I will write hereafter in its place concerning Mans Birth or Nativity 22. And now if the glance out of this minde out of this or any other forme not here mentioned glance or dart through the eyes then it catcheth up its own forme out of every thing as its starry kingdome is most potent at all times of the Heaven in the good or in the bad in falshood or in truth And this is brought before the King and there must the five Counsellours try it which yet are unrighteous knaves themselves being Å¿ Or poysoned infected from the Starres and Elements and so set in their Region or Dominion and now those Counsellours desire nothing more than the Kingdome of this world and to which sort the starry house of the braines and of the heart is most of all inclined for that the five Counsellours also give their advice and will have it be it for pomp pride statelinesse riches beauty or voluptuous life also for art and t Or vertue excellency of earthly things u Or the sick soule is not regarded and for poore Lazarus there is no thought there the five Counsellours are very soone agreed for in their own forme they are all unrighteous before God but according to the Region of this world they are very firme Thus they counsell the King and the King giveth it to the Spirit of the soule which gathereth up the Essences and falleth too with hands and mouth But if they be words that are to be expressed then it bringeth them to the roofe of the mouth and there the five Counsellours distinguish or separate them according to the will of the minde and further the Spirit bringeth them upon the Tongue and there the senses divide or distinguish them in the flash Glance or in a Moment 23. And there stand the three Principles in strife The first Principle viz. the kingdome of sternnesse or wrathfull fiercenesse saith goe forth in the midst of the strong might of the fire it must be so then saith the second Principle in the minde stay and consider God is here with the virgin feare the Abysse of Hell and the third Principle viz. the kingdome of this world saith here wee are at home wee must have it so that wee may adorne and sustaine the body it must be so and it taketh the Region of the aire viz. it s own Spirit and bringeth that Region out at the mouth and keepeth the x Difference or separation distinction according to the kingdome of this world 24. And thus there goeth forth out of the earthly y Or thoughts senses and minde lyes and folly deceit and falshood also meere subtilty with lust and desire to be elevated many to be elevated in the might of the fire as by force and anger and many by humane are and z Or vertue policy of this world a World which is but a
knave in the sight of God yet wrestleth or holdeth fast till it hath prevailed many in the forme of a tame and gentle Beast very cunningly alluring and drawing to it selfe under a b Or colour of good faire pretence many in pride and statelinesse of body in carriage and manners which is a right diabolical Beast who contemneth all that doth not please him and elevateth himselfe above all meeknesse and humility and over the Image of God yea there is so very much of false untowardnesse that I may not mention it every one followeth the Region Rule or Dominion of the Starres even that which serveth most to the voluptuousnesse of the earthly life 25. c In Summa In briefe the Regiment of the Starres or starry Region d Or generateth no holy Man maketh not a holy Man and although men may converse under a holy shew yet they are but hyprocrites and desire to get honour and esteeme thereby their minde sticketh neverthelesse in covetousnesse and pride and in fleshly pleasure in meere base lechery and lust and they are in the sight of God according to the e Will or Lust desire of this world no other than meere knaves proud wilfull selfe conceited theeves robbers and murtherers There is not one who as to the Spirit of this world is righteous wee are altogether children of deceit and falshood and according to this Image which wee have received from the Spirit of this world wee belong to eternall Death but not to Paradise except it be that we become regenerated anew out of the Centre of the precious virgin who with her rayes averteth the minde from the ungodly wayes of sinne and wickednesse 26. And if the love of God which so deerly loved the Image of Man that it selfe is become Man did not stand in the Centre of the minde in the midst or f Or parting limit or mark point of seperation then man had been a living Devill and he is indeed such a one when he despiseth the Regeneration and g Or depart goeth on according to the in-bred nature of the first and third Principle 27. For there remaine no more than two Principles eternally the third Principle wherein he liveth here perisheth and if he desireth not now the second Principle then he must remaine in the first Originall eternally with the Devills for after this time it will be no otherwise there is no source which can come to helpe him hereafter for the kingdome of God goeth not back into the Abysse but it riseth up forward in the light of meeknesse this wee speak seriously and in earnest as it is highly knowne in the light of Nature in the Ray of the h The wisdome of God Noble virgin The Gate of the Difference between Man and Beast 28. My deare and loving Reason bring thy five senses hither and consider thy selfe according to the things above-mentioned what thou art how thou wert created the Image of God and how thou in Adam by the infection of the Devill didst let thy Spirit of this world take possession of thy Paradise which now sitteth in the roome of Paradise Wilt thou say that thou wert created thus as to this world in Adam at the beginning then behold and consider thy selfe and thou shalt finde another Image in thy minde and speech 29. Every i Animall or living creature Beast hath a minde k of having a will and the five senses therein so that it can distinguish therein what is good or ill for it But where remaine the senses in the will that come out of the Gates of the Deepe where the will discovereth it selfe or glimmereth in the first Principle in infinitum infinitely out of which the understanding proceedeth so that Man can see into all things into their Essences how high they are graduated whereupon followeth the distinction or different articulation of the Tongue for if a Beast had them then it could also speake and distinguish voices and speake of the things that are in substance or beeing and search into the Originality But because it is not out of the eternall therefore it hath no understanding in the light of Nature be it never so nimble and crafty neither doth its strength and force availe to the lifting it up into understanding no it is all in vaine 30. Man onely hath understanding and his senses reach into the Essences and qualities of the Starres and Elements and search out the Ground of all things in the Region of the Starres and Elements And this now hath its Originall in Man in the Eternall Element he being created out of the Eternall Element and not out of the Out-Births of the foure Elements and therefore the Eternity seeth into the l Inecptive beginning Out-Birth in the corruptibility and the m Or Inception beginning in the Out-Birth cannot see into the Eternity for the m Or Inception beginning taketh its Originall out of the Eternity out of the Eternall minde 31. But that Man is so very blinde and ignorant or voyde of understanding is because he lyeth captive in the Regiment or Dominion of the Starres and Elements which many times figure or fashion a wilde Beast in the minde of Man a Lyon a Wolfe a Dog a Fox a Serpent and such like though indeed Man getteth no such body yet he hath such a minde of which Christ spake to the Jewes and called some of them Wolves Foxes and Serpents Also John the Baptist said so of the Pharisees and wee see apparently how many men live wholly like Beasts according to their beastiall minde and yet are so audacious that they judge and condemne those that live in the Image of God and n Tame or bring under subjection subdue their bodies 32. But if he speaketh or judgeth any thing well he speaketh not from the beastiall Image of the minde wherein he liveth but he speaketh from the hidden Man which is hidden in the beastiall Man and judgeth against his own beastiall life for the hidden Law of the eternall Nature standeth hidden in the beastiall Man and it is in a hard restraint and judgeth or condemneth the malicious wickednesse of the o Fleshly carnall minde 33. Thus there are three in Man that strive against one another viz. the eternall proud malicious anger proceeding out of the Originality of the minde And secondly the Eternall holy chast humility which is generated out of the Originality And thirdly the corruptible animall wholly beastiallnesse generated from the Starres and Elements which holdeth the whole house in possession 34. And it is here with the Image of Man as Saint Paul said To whom you give your selves as servants in obedience his servant you are whether it be of sinne unto Death or of the Obedience of God unto Righteousnesse that driving or property you have If a Man yeeld his minde up to malice pride selfe power and force to the oppressing of the miserable then he is
in Adam was not transitory but corruptible also if wee will say that Adam before his fall lived in the source or property of the foure Elements then wee can no way maintaine that Adam was not a corruptible Image For at the end the foure Elements must passe away and goe into the Eternall Element 4. Besides he should have been subject to the c Or stirring property of the four Elements source for heate and cold should have ruled over him which wee may see plainly in Moses that God first after the fall by the Spirit or Angel of the Counsell of this world made cloathes of skins and put them then first upon them as the vaile of Moses doth cover it that men cannot see his face as is to be seene by the people of Israel Besides if he had been meerly of Earth and of the foure Elements then he might have been bornt in the fire or drowned in the water and be stifled in the aire Also wood and stone could have bruised him and destroyed him and yet it is written that he the Adamicall Man at the Day of the Restitution shall passe through the fire and be approved and the fire shall not hurt him 5. Now no other Man shall rise againe but that which God created in the beginning for he is created out of the Eternall will as to his soule which was breathed into him and his body is created out of the Eternall Element which was and is Paradise and the foure issues of the foure Elements out of the one Eternall Element d Or Constitute are this world wherein Adam was not created 6. The Text in Moses saith He was created in the Paradise in Hebron that is in the Gate of the Deep between the Deity and the Abysse of the kingdome of Hell His body was out of the one pure Element and his Spirit was breathed into him out of the Eternall Minde of God the Father from the chast virgin of the Divine Wisdome and Love 7. For the Element e As mans body without the Spirit is voyde of understanding is without understanding and that is that which is attracted or concreted in the will of God wherein the Eternall Wisdome of God doth sparkle or discover it selfe in infinitum infinitely and in that spring up colours arts vertues and the Eternall Wonders out of which Element in the beginning in the kindling of the fire in the sterne fiercenesse are the foure Elements proceeded 8. For this is very well to be apprehended and perceived in the earth and stones that the foure Elements are of one onely substance and that the earth and stones were generated in the fiercenesse from the kindling of the Elements For a stone is but water and therefore wee should doe well to consider what kinde of fiercenesse there must have been that hath f Congealed or knit drawne the water so hard together 9. Moreover the issue of the foure Elements may be perceived in the fiercenesse of the fire how instantly the strong aire goeth forth from the fire and the stone or wood is nothing else but a g Or Body Sulphur from the water and from the earth and if the Tincture be consumed by the fiercenesse then the wood or stone would come to ashes and at last to nothing as indeed at the end this world with the foure Elements will come to nothing and there shall remaine nothing else of h The foure Elements them in the Eternall Element but the figure and the shaddow in the Wonders of God How then canst thou thinke that God hath created the Eternall Man out of the foure Elements or i That which hath gone forth Issues which are but corruptible 10. Yet as concerning Eve wee must acknowledge that shee was created to this corruptible life for shee is the Woman of this world and at this time it could not be othewise for the Spirit of this world with its k Kindling or life Tincture had overcome and possessed Adam so that he fell down into a sleepe and could not generate out of himselfe the Image of the virgin according to the l Or appearance discovery of the noble and chast virgin the wisdome of God which was the Matrix in him which was joyned or espoused to him out of the heavenly m Out of the heavenly extract seede or substantiality Limbus where according to which in his being overcome the Elementary Woman was given to him viz. Eve who in the Spirit of the worlds overcoming was figured after a beastiall forme 11. But that wee may in a briefe summe give the Reader to understand what our knowledge and high n Or perception sense in the light of Nature hath highly apprehended wee therefore set it down thus according to our knowledge Adam was the Image of God according to the similitude of God which God the holy Trinity in one onely divine substance through the virgin of his Eternall Wisdome in the wisdome had manifested or o Foreseene or resolved discovered or purposed in the Eternall Element to have in the roome of the fallen Devill for his counsell in the Eternall will must stand there should and must be a Throne and Princely Region in this Place which should manifest the Eternall Wonders 12. And so now God created the Image and similitude out of the Eternall Element in which the Eternall Wonders are Originally and God breathed into him the Spirit of the Essences out of his Eternall Originall will out of the through broken Gate of the Deepe where the wheele of the stirring and breaking-through standeth in the Eternall Minde which reacheth the cleere true and pure Deity of the Heart of God 13. This Image is not the Heart of God but it reacheth into the Heart of God and it receiveth vertue light and joy from the Heart and Light of God for it is in the Eternall will of the Father out of which he the Father continually generateth his Heart and Word from Eternity and p Adams Essences his Essences which in the Element of his body viz. in the Element q Or wanting understanding of Ignorance in the Eternall Wonders of God now breathed into him they in respect of the high triumphing Light out of the Heart and Light of God were Paradise his meate and drinke was Paradise out of the r The one inward pure Element Element in his will whereby then he drew the vertue of the Eternall Wonders of God into him and generated the noise voice sound or the Eternall Hymne of the Eternall Wonders of God out of himselfe before the will and all this stood before the chast high noble and blessed virgin the Divine Wisdome in a pleasant sport and was the right Paradise 14. But now what this is my Pen cannot describe I rather long after it to comprehend it more in perfection and to live therein which wee here in the light of Nature in the Gate of
the Deepe Å¿ Apprehend or understand know and behold but wee cannot raise our threefold minde into it till our t Adams Garment or this Earthly Tabernacle rough Garment be put off and then wee shall behold it without molestation 15. But because the foure Elements went forth now further out of the one Element and made with the quintessence of the Starres and with the heart of the Essences viz. the Sunne the third Principle wherein also the great Wonders stood and because there was no creature found that could manifest those wonders but onely that Image and similitude of God viz. Man who had the chast virgin the wisdome of God in him therefore the Spirit of this world pressed so hard upon the Image for the virgin that it might manifest its wonders and did possesse Man from whence he first gat the name Menseh Man as a mixt Person 16. But when the Wisdome of God saw that man from the Spirit of the world came to lust to mingle himselfe with the foure Elements then came the Commandement and said Thou shalt not eate of the knowledge of good and evill Now the knowledge of good and evill is not manifest in the Paradise and in the kingdome of Heaven but onely in the u The foure Elements that are issued or gone forth out of the inward one Element issue out of the Element in the fiercenesse there onely standeth the knowledge of evill manifest and there onely the Essences are kindleable and so therein Death sticketh of which God said When thou eatest thereof thou shalt dye 17. God intended that the body which he should get from the infection of the foure Elements must dye and it did also presently in his tender x Virgin-like or maydenly virgin minde dye to the Paradise and gat the minde of this world wherein sticketh nothing but patching and piecing as also frailty and at last Death 18. But that the foure Elements with the Sunne and Starres had such power to presse upon Adam and to y Or poyson him infect him the cause of it was because he was extracted out of them viz. out of the Element and had in the Originality all the three Kingdomes all three Principles in him and therefore it was that he must be tempted whether he could stand in the Paradise in the Kingdome of Heaven and there both heavenly and also earthly fruit was set before him 19. For the Tree of Temptation was earthly as now adayes all the Trees are all the other were Paradisicall from which Adam could eate Paradisicall vertue in his mouth and had no need of stomack and gutts for they the Trees were like his body and like the z One pure Element Element and the Tree of Temptation was like the foure Elements 20. But that Moses presseth so hard upon it and faith God created Man of a lump of Larth there the vaile is before his face so that the earthly Man cannot looke him in the face indeed he was rightly a â—ump of earth and earth when he had eaten earthly fruit which God did forbid him but if Adam before the Fall had been of the earth earthly then God would not have forbidden him the earthly fruit as also if he had been created out of the earthly Element wherefore did not the Earthly Element put its cloaths upon him instantly with a rough skin Wherefore did that Earthly Element leave Man naked and bare and when it had plainly possessed him yet it left him naked 21. Moses speaketh onely of the Tables of God which were a Or ingraven graven-through with the Ten Commandements so that they could see through them into the Paradise he hung the vaile before his face as is to be seene concerning the people of Israel because Man was become earthly and therefore must put off the earthly againe and then he must with Josua or Jesus enter into the Paradisicall Promised Land and not with Moses stay in the Wildernesse of this world where the vaile of this world hangeth before him before the Paradise 22. Reason must not imagine that God ever made any Beast out of a lump of Earth as a Potter maketh a Pot but he said Let there come forth all sorts of Beasts every one after its kinde that is out of all Essences every one after the property of its Essence and so also it was by the Fiat figured according to the property of its own Essnce and in like manner all Trees Hearbs and Grasse all at once together how then should the Image of God be made out of the fragile or corruptible Essences But it must be and was made in the Paradise out of the Eternall Essences 23. The earth is not Eternall and for the sake of the fragility or corruptibility therefore mans body must breake or perish because he hath attracted the corruptibility to him thus also the Paradisicall knowledge delight and joy is departed from him and he is fallen into the kindled anger of the kindled foure Elements which according to their fiercenesse b Or mingle qualifie with the eternall anger in the Abysse although the outward c Or working Region of the Sunne is mitigated so that it is a pleasant habitation as is seene before our eyes yet if the Sunne should vanish away then thou wouldst well see and feele the anger of God consider it well 24. Thus it is shewed us in the light of Nature that when Adam was thus impregnated or possessed from the Spirit of this world then God d Or planted built or made a Garden in Eden upon earth e In the Divine and Angelicall habitation and joy in the Paradise and caused to grow up all sorts of Paradisicall fruit pleasant to behold and good to eate and the Tree of the Temptation in the midst of the Garden of Eden which had its f Or out-flowing substantiall vertues Essences from the Spirit of this world and the other Trees and Fruits had Paradisicall Essences 25. In this Garden now the Image of God stood altogether free it might embrace and take what it would onely the Tree of Temptation that was forbidden there he was forty dayes in the Paradisicall knowledge joy and habitation where yet there was neither day nor night to him but onely the Eternity he saw with his eyes from or out of the Divine Power and vertue there was in him no shutting of his eyes he had no need of the Sunne at all yet all things must serve and be subject to him The Out-Birth or issue of the foure Elements did not touch him there was no sleepe in him nor paine nor feare A thousand yeares were to him but as a day he was such an Image as shall rise at the last day there will rise no other Image than that which God created in the beginning therefore consider it well 26. But that I have said that he was forty dayes in the Paradise the second Adams Christs
Temptation testifieth so much to mee as also the Temptation of Israel at Mount Sinai by Moses stayings on the Mount both which lasted forty dayes which you mâ—y reade in Moses and concerning the Temptation of Christ and you will finde wonders 27. But when Adam was infected from the lust to eate of the knowledge of good and evill and that the Spirit of this world pressed or swayed Adam where also the subtill Devill which in the Spirit of this world slipt in shot mightily at Adam so that Adam became weary and blinde to the Kingdome of God then said God It is not good for man to be alone for he will not now g Generate or beget bring forth the Paradisicall virgin because he is infected from the Spirit of this world so that the chastity of the modesty is quite h Gone at an end wee will make a help for him to be with him out of whom he may build his Principality and propagate himselfe it cannot be otherwise now and he let a deepe sleep fall upon Man and he slept 28. Here it may be very properly and well understood how the virgin in Adam departed into the Ether into her Principle for the Text saith God let a deep sleepe fall upon Adam now where sleepe is there the vertue or power of God is hidden in the Centre for where that vertue of God groweth there is no sleepe for the Keeper of Israel neither slumbreth nor sleepeth as it is written If thou askest How long Adam slept 29. Then consider Christs Rest in the Grave and thou shalt finde the ground for the second Adam must with his resurrection out of the Grave awaken or raise the first out of his Eternall sleepe of the darknesse of Hell out of the Grave of this world againe 30. And so God in Adam his sleepe made the Woman for him out of himselfe by which he must now generate his kingdome for now it could not otherwise be And when he awaked he saw her and tooke her to him and said This is flesh of my flesh and bone of my bone for Adam was in his sleepe become cleane another Image for God had permitted the Spirit of this world in him to make his Tincture weary unto sleepe 31. Adam was in an Angelicall forme before the sleepe but after the sleepe he had flesh and bloud and he was in his flesh a lump of earth and he saw from a threefold spirit with his eyes he apprehended the light of the Sunne and knew the first Image no more although the foure Elements had not yet fallen upon him nor touched him for he was yet in innocency 32. And there the Devill bestirred him and slipt into the Serpent which he himselfe is in his own proper forme and laid himselfe at the Tree and k Or set the sweet light and pleasantnesse forth strewed Sugar upon it for he saw well the Eve was a Woman and that shee was infected with the foure Elements and although shee did strive a little and objected Gods Command against the Devill yet shee suffered her selfe very easily to be perswaded when the lying Spirit said That the fruit would make her wise and that her eyes should be opened and shee be as God knowing Good and Evill yet he told her not that if shee eate thereof shee must dye but he said shee should be wise and faire which disease desire or lust sticketh still in the braines of the Woman that shee would faine be the fayrest Beast 33. So shee pulled off an Apple and did eate and gave to Adam also and he eate of it likewise That was a bit at which the Heavens might well have blushed and the Paradise have trembled as it was indeed really done as is to be seene at the Death of Christ when he entered into Death and wrestled with Hell that the Earth and the Elements trembled and the light of the Sunne was darkened when this bit of the Apple was to be l Or cured healed up The Gate of the great Affliction and Misery of Man 34. Reason sticketh at the vaile of Moses and seeth not through the Tables that were graven-through which God gave him upon Mount Sinai as also Reason cannot take off the vaile from before m The eyes of Moses his eyes and look him in the face for he hath a brightned clarified or shining countenance in the crack of the fire it Reason is afraid of it that countenance and trembleth at it it saith continually to Moses Speake thou with the Lord for wee are afraid and moreover altogether naked and uncleane 35. It presenteth indeed the wrath of God to it selfe and trembleth at its fall but it knoweth not what hath hapned to it it onely presents the disobedience before it selfe and maketh as if God were an angry malicious Devill that cannot be reconciled having indeed put on the Garment of anger in Adam and Eve on to it selfe in body and soule and hath set it selfe against the will of God in the Bath or Lake of anger on which God took such n Or mercy pitty or compassion that he hath not spared his own Heart to send it into the depth of Anger into the Abysse of Hell as also into the Death and breaking of the foure Elements from the eternall holy Element to help fallen Man and to deliver him out of the anger and Death 36. But since the vaile in the Death of Christ was taken away from the face of Moses in the stead whereof the starres with the foure Elements have yet cast a myst and cloud through the infection of the Devill before Man for the o Or the worldly kingdome Region of this world hath generated the Antichrist and set him before the countenance of Moses in a p Or darkness cloud as if he were Christ so that the countenance of Moses cannot be apprehended or beheld therefore wee have need of the Lilly which groweth through the Tables of Moses that were graven through with its strong smell which reacheth into the Paradise of God from whose vertue the People or Nations shall be so vertuous and strong that they shall forsake the Antichrist and shall runne through the darknesse to the smell of the blossome for the breaker-through the Gates hath planted the Lilly and he hath given it into the hand of the Noble virgin and this Lilly groweth in the Element wonderfully against the horrible storme of Hell and against the q Or dominion kingdome of this world where then many r Or Twigges branches will fall to the ground from whence Antichrist becometh blinde and groweth stark madde and raving in the fogge and mist and stirreth the Å¿ The anger and malice in the four Elements foure Elements in the wrath or grimme fiercenesse and then it is needfull for the children of God to awake from the sleepe of the fogge this the Spirit intimateth in the light of Nature seriously and earnestly 37.
Treader upon the Serpent must also perish eternally But that wee may set downe a short Summary of the Fall because of our simple cold dull and dark minde for the Readers understanding who it may be doth not yet apprehend our sense and knowledge therefore wee will explaine it briefly and clearly and also readily impart our knowledge and minde to him as indeed f Or in according to the Divine Image wee ought to doe 47. Adam stood forty dayes in an Angelicall Image before his sleepe and there was neither day nor night in him also no time though indeed he was not as an Angel a meere Spirit for his body was out of the g The inward Element Element which is no understanding Spirit but is the attraction concretion or congelation in the will of God or the h Or the eternall Earth Limbus which standeth before god wherein the chast virgin the Divine Wisdome dwelleth which discovered and created the Image out of the Element by the Fiat 48. And out of this Limbus at the time when the Earth was corporised went forth the foure Elements as out of a fountaine and that which was discovered or manifested by the virgin the wisdome of God in the innumerablenesse were the Starres as a vertue power or procreation out of the Limbus and they are the Quintessence l Or before of the foure Elements not severed from the foure Elements but qualifying or mixing vertues one with another k The Starres with their fierce property are extracted out of the foure Elements and yet extracted from the foure issues with their sharp Essences and they are the seeking longing or hunger of the foure Elements or as I may expresse it by a similitude they are the Man and the Elements are the Woman and the heart of these things is the Element in one onely substance and the Essences in that one Element are the vertues or powers of the Wonders of the Wisdome of God and are called Paradise an exulting Joy 49. And the Spirit of the Eternall Essences which hath understanding and knowledge and also the triall and proving of every thing in which the source or active property of quality which is in Man consisteth that was breathed into him by the wisdome of God through the driving will which goeth l Or into Resignation forward out of the Eternall Minde out of the opened Gates of the Deepe through the Word together with the moving Spirit of God and he had the m Or stirring Touch of the Centre of the Abysse viz. the Eternall source n Or as the fire is behinde the light behinde him as a Band and before him the heart and light of God as a Glance of the joy and kindling of Paradise which springeth up in the Essences with the light of the joy and beneath him he had the foure Elements in the budding out of the Limbus which was in him 50. And as long as he set his Imagination in the Heart of God the Paradise was in him and he in the Paradise and the Bâ—â—d of the Abysse in him in the o Or property as the fire is the cause of the light and shining source was a Paradise of transcendent Joy and the Kingdome of this world held him from beneath also in the Band because it goeth forth from the Element but so long as he set his minde in the Heart of God it the kingdome of the foure Elements could not lay hold on him or master him and it was impotent as to him as this world is impotent as to God 51. And thus the Spirit and soule of Adam stood in the midst in the joyfull Paradise forty dayes as one onely day and all p Three had a desire to have him inclined to him one whereof was the kingdome of Hell of the Eternall Originality out of the dark Minde out of which his Worme of the soule in the opened Gate was gone forth and secondly there inclined to him the Deity of the Kingdome of Heaven in the opened Gate in the pleasant Lustre and thirdly the Spirit of the Starres and Elements inclined to him drawing him to their Bands and heartily desiring him 52. And thus Adam stood upright in the Temptation for his angry minde out of the Originality of the first Principle stood in Joy being enlightened from the light of God and the source of the fierce wrath made the rising joy for the light made all meeke and friendly that he might incline himselfe to love and thereby he stood on earth rightly in the Paradise 53. The foure Elements of this world together with the Sunne and Starres they could not qualifie or mix with him he drew no Aire into him but the Spirit of God in the virgin was his breathing and his kindling of the fire in the Spirit 54. But while he thus stood between the kingdome of Hell and the kingdome of this world in the Paradise bound with Bands and yet also wholly free in the might of God he reflected himselfe into or discovered himselfe in the great Deepe of the kingdome of this world in which the great wonders also stand hidden in the Centre as wee see that Man hath by his Eternall Minde discovered it and brought it to q Or the day Light as is seene before our eyes and in his discovering or reflecting he imagined and fell into lust for the Spirit of the world took hold of him and as a Mother maketh a mark upon a childe in the Mothers womb and he became in the lust impregnated from the Spirit of this world and then was blinde as to God and saw neither God nor the virgin any more in his minde And thus the Kingdome of Heaven continued in the opened Gate of the Omnipotence or Almightinesse in the Paradise in its own Principle to it selfe and the virgin in it hidden in the Centre and was in Adam and yet Adam with his minde was not in God but in the Spirit of this world and he became feeble as to the kingdome of Gods and so fell downe and slept 55. And then God by the Spirit of this world through the Fiat built or formed out of r Adam him the Woman of this world by whom he Å¿ Multiplyed or propagated increased his Kingdome The Woman was out of the Matrix which before the infection was a chast virgin which Adam should have t Or generated brought forth out of himselfe but when the modesty of the wisdome and ability or potency departed from him when he passed into the Spirit of this world he could not then bring forth or generate for in his sleepe the Spirit of this world cloathed him with flesh and bloud and figured formed or shaped him into a Beast as wee now see by very wofull experience and know our selves to be blinde and naked as to the kingdome of God being without any vertue or strength in the sleepe of the great misery cloathed
with corruptible fraile and transitory flesh and bloud 56. And now when Adam awaked from sleepe then he was a Man and no Angel he drew breath from the aire and therewith kindled his u Or Astrall Spirit Starry Spirit which had taken possession of him he knew his wife to be a Woman and that shee was x Or generated taken out of him and tooke her to him as all Beasts couple together yet he had then pure eyes for the fiercenesse or grim wrath did not yet stick in them but the infection or longing The Element of fire with its bitternesse which qualifieth or mixeth properties with the Abysse of Hell had not pressed him wholly 57. Thus now Adam with his wife went in great lust and joy into the Garden of Eden where Adam told her of the Commandement concerning the Tree but Eve being a Woman of this world regarded it but little and turned her from Adam to the Tree and looked upon it with lust and the lust instantly took hold of her and the lying Devill when shee was talking with him whom shee knew not neither had heard of any Devill perswaded her and shee laid hold on the Tree and brake off an Apple and did eate of the fruit of the foure Elements and Starres and gave to Adam and when Adam saw that Eve dyed y By eating not then he eate also 58. And then their eyes were opened and they knew that they had flesh and bloud and were quite naked for the Spirit of the great World took them captive with the foure Elements and figured or framed in them Stomack and Gutts though indeed in the sleepe of Adam when the Matrix was severed from the Limbus the same formes were already figured but they knew it not till after the biting of the Apple and then the Spirit of the fiercenesse first gat in and made its Region as may be seene in the Heart Liver Lungs Gall and Bladder as also in the Stomack this Regiment had Adam gotten in his sleepe and with the biting of the Apple the Spirit of the great world hath set it selfe in that Government 59. And then they looked one upon another and were ashamed one before another and they were afraid of the wrath or severity that entered into them for it was the anger of God and thus they were captivated by the first Principle as by the Abysse of Hell and held Adam and Eve captive in their soules in the Eternall part for it sprung up with terrour feare and doubt concerning the kingdome of God and they could have no comfort in that condition for they saw the Paradise no more but the Garden in Eden so also they had lost the Deity they could set no will or desire into it for the wrath and doubt stood in the way 60. Then came the Spirit of this world with its rough Garment with heate and cold and pressed upon them as upon naked people and so struck the Image of God halfe dead with their fiercenesse anguish and doubt with their quality or property of hot and cold and let it lye in paine anguish and doubt And here Man went from Jerusalem out of the Paradise to Jericho into the house of murtheroâ—rs who stript him of his Paradisicall Garment and robbed him and struck him with their poyson torment plague and sicknesse from their infection halfe dead and so left him and went their way as the second Adam said in the Gospel in a similitude or Parable 61. And here now was no remedy neither in Heaven nor in this world they were captivated in hard slavery in misery and death the Abysse of Hell did hold the soule and the Spirit of this world held the body captive Death and corruption was in the body and there was nothing else in them but enmity to it selfe proceeding from the tart Essences of the Starres wherein one source or quality striveth against the other and one breaketh or destroyeth the other with greater paine and torment to the body with trembling and skreeking and at last comes corruption and death as it is before our eyes 62. There the Devill gat the Game for the kingdome of this world to be his againe he gat an entrance into Man and he could reach into the Essences of his soule for they were z Man and the Devill were both in the wrath voyde of grace now both in one kingdome 63. He the Devill supposed saying the kingdome of this world is thine thou shalt sport thy selfe according to thy power with the Image of Man which should have possessed thy Throne his Spirit is in thy kingdome and so the Devill mocked God in his minde saying Where is now thy noble Image which though didst create to Rule over my Throne am not I Lord of the great Might of the fire I will rule over thy Throne the might or strength and vertue is mine I flie up above the Thrones of vertue and strength and no might or power can withstand mee 64. Yes indeed the flieth up above the Thrones but he cannot flie into the Thrones he flieth up in the first eternall source of fire which is sterne foure dark hard cold rough and burning but he cannot get through the open Gate of the Deepe into the Light of God but he flieth up aloft in his Abysse in the Eternity in the wrathfull source or quality of Hell and reacheth nothing else And therefore he is a Prince though in the Abysse of Hell which was well enough knowne to Man after his Miserable Fall 65. And because I may not be well understood by the Reader in that I write that Man dwelleth in the Abysse of Hell with the Devills therefore I will shew him the ground that he may touch and handle it and if he will not feele it yet it is given to him that he may know it and it shall be a witnesse against him 66. It is not without a cause that Christ calleth the Devill a Prince of this world for he is so according to the first Principle according to the kingdome of wrath and continueth so to Eternity but he is not so according to the kingdome of the foure Elements and Starres for if he had full power in that then there would be no vegetative fruit nor living creature upon the Earth he cannot master the a That which proceedeth or issueth exit of the foure Elements for he is in the Originality and there is a whole Principle between onely when the b Or aspects of the Starres Costellations doe awaken the fierce wrath of the fire in the Elements as in a tempestuous storme then he is Master Jugler in mischiefe and rejoyceth himselfe therein though indeed he hath no power there neither except it be permitted to him from the anger of God then he is the Hangman or Executioner and executeth the c The Sentence Judgement or Justice Right as a Servant Minister or Officer but not as a Judge but as an
shall be expounded in its due place 32. And there is a very great matter to be seene in Moses concerning his e Glorious shining brightened face where it was tryed whether it were possible that the soule could be ransomed by the Fathers clarity or brightnesse in the fire if they did live in his Law which was sharp and consuming and a great piercing to the soule but it was in vaine it might not be 33. And there the noble virgin in the Spirit of the Prophets did f Or prophecy of point at the seede of the Woman at his Incarnation or becoming Man his suffering and dying for the poore soule of Man that it might be delivered from the Eternall Death and be regenerated anew in the Sonne of the virgin which was done after three thousand nine hundred and Seventy yeares 3970 yeares and then the Word of the Promise which God promised to Adam and Eve in the Paradise in the Garden of Eden when they fell into sinne and which Imaged or imprinted it selfe in the Centre of the life through which all Men that come to God are justified became Man 34. It continued a long time in the Covenant of Circumcision in the life and light of the Father with the shadows and types of the Incarnation of the Sonne But these could not g Or comprehend the rising againe reach the earnestnesse of the coming againe of the body out of the grave But the Word must become Man if Man must rise againe out of the grave It the Covenant ransomed the soule indeed so that it could stand before the Father in the Gate of the corruptibility in the fire of the sharpnesse but not in the pleasant Joy before the light of the holy Trinity and besides it could not bring the new body forth out of the Element for it was defiled too much with sinne 35. Thus in that fore-mentioned yeare the Angel Gabriel came being sent of God the Father to Nazareth to a poore yet chast and modest virgin called Mary her name signifieth plainly in the Language of Nature A Redemption out of the valley of misery and though it be plaine that wee are not borne of the h Universities or Academies High Schooles with i School-learning or tongues many Languages yet wee have the Language of Nature in our Schoole of Wonders or Miracles fixed stedfast or perfect which the k Or learned Doctor Master of Art in his Pontificalibus will not beleeve and he Greeted her l Or from through God and brought the Eternall m Or message Command of the Father out of his will and said to her n Luk. 10. from vers 28. to the end of ver 35. Haile full of grace the Lord is with thee thou blessed among Women And when shee looked upon him shee was terrified at his saying and considered in her thoughts what manner of salutation this was And the Angel said to her feare not Mary thou hast found Grace with God behold thou shalt o Be impregnated conceive in thy womb or body and beare a sonne whose name thou shalt call Jesus he shall be great and be called the sonne of the most High and God the LORD will give unto him the Throne of his Father David and he shall be King over the house of Jacob Eternally and of his Kingdome there will be no end Then said Mary to the Angel How shall that come to passe since I know not a Man And the Angel answered to her and said the Holy Ghost will come upon thee and the vertue or power of the most High will overshadow thee therefore also that holy One that shall be borne of thee shall be called the Sonne of God Then said Mary Behold I am the Handmaid of the Lord let it be done to mee as thou hast said and the Angel departed from her Now when this Command or Message from God the Father came then the nature of the spirit of the soule in Mary was astonished as the Text saith for p The spirit of the soule it was stirred by a precious Guest who went into a wonderfull Lodging or Inne 36. But the Reader must not here understand it as if the word for this Incarnation at this time did first come down out of the highest Heaven above the Starres hither beneath and became Man as the world teacheth in blindnesse No but the Word which God spake in Paradise to Adam and Eve concerning the Treader upon the Serpent which Imaged or imprinted it selfe in the doore of the light of life q Or beeing standing in the Centre of the Gate of Heaven and waiting perceptably in the mindes of the holy Men even till this time that same Word is become Man and that same Divine Word is againe entred into the virgin of the Divine Wisdome which was given to the soule of Adam r Or joyned to neere the Word to be a light and a Å¿ Or maid-servant or Ministresse hand-maid as to the Word 37. And the will of the Heart of God in the Father is from the Heart entred into the will of the Wisdome before the Father into an Eternall t Or espousall contract and the same virgin of the Wisdome of God in the Word of God hath in the bosom of the virgin Mary given it selfe into her virgin-Matrix and united it selfe as a propriety not to depart in Eternity you must understand into the Essences and into the Tincture of the Element which is pure and undefiled before God in that the Heart of God is become an Angelicall Man as Adam was in the Creation and the going forth out of the Heart of God with the whole fulnesse of the Deity out of which also the holy Ghost or Spirit of God and out of the Spirit the virgin goeth forth maketh this high Angelicall Image greater than Adam or ever any Angel was for it is the blessing and the might of all things which are in the Father Eternally 38. For the Word by its being given into the Element into the virgin-Matrix is not severed from the Father but it continueth eternally in the Father and it is in the Heaven of the Element every where present into which Element the same word is entred and is become a new creature in Man which new creature is called God And you must here very highly and accurately understand that this new creature in the holy Element is not generated of the flesh and bloud of the virgin but of God out of the Element in a totall fullnesse and union u Or with of the holy Trinity which creature continueth with totall fullnesse without x Fading ending therein eternally which creature every where filleth all in all the Gates of the holinesse whose depth hath no ground and is without number measure and Name 39. Yet you must know that the corporeity of the Element of this creature is y Or lesse than the Deity inferiour to
the Deity for the Deity is Spirit and the Element is generated out of the Word from Eternity and the Lord entered into the servant at which all the Angels in Heaven doe wonder and it is the greatest wonder that is done from Eternity for it is against Nature and that may indeed rightly be called Love 40. And after that this high Princely Angelicall Creature in the twinckling of an eye in the Word and Holy Ghost in the Holy Element was figured fashioned formed or made a selfe subsisting creature with perfect life and light in the Word then also in the same twinckling of an eye the foure Elements with the Dominion of the Sunne and Starres in the Tincture of the bloud together with the bloud and all humane Essences which were in the body of the virgin Mary in her Matrix according to the Counsell of God in the Element z Assumed received the creature wholly and properly as one onely Creature and not two 41. And the holy pure Element of the Heaven which incloseth the Deity that was the Limbus or the Masculine seede to this creature and the Holy Ghost with the holy Fiat in the virgin of the Divine Wisdome was the Master-Builder and the first beginner and every Regiment built its own in its own Centre therein 42. The Holy Spirit of God built the formation in the wisdome of the virgin in the holy Element in its Centre of the Heaven even the highly worthy Princely and Angelicall formation and the Regiment of the Starres and Elements of this world formed the outward Man wholly with all Essences of our humane bodies with a naturall body and soule wholly like us in one onely Person 43. And yet every forme hath its own height source or quality and perception and yet the Divine source hath not so mixed that thereby it is the lesse but what it was that it continueth to be and that which it was not that it is without severing from the Divine substance and the Word did abide in the Father and the naturall humanity in this world in the bosom of the virgin Mary Of the three Regions of the Incarnation or becoming Man the forming or Imaging of the Lord Jesus Christ 44. The forming of this highly worthy Person is severally done first there is the Word or the Deity which hath had its forming from Eternity in the Father and assumed in the becoming Man no other forming or Image but continued in the Father as it was from Eternity in its seate 45. The second forming is done naturally in the same time of the Angel Gabriels Greeting when the virgin said to the Angel Let it be done unto mee as thou hast said in the performance of the same word the Imaging or forming in the a Inward Element Element was done which Image was like the first Adam before the Fall which then should have generated such an Angelicall creature out of himselfe and the whole Propagation of the Angelicall Men should have been so and that he could not doe now because he had entred into the Spirit of this world and therefore there must be such a virgin-like creature borne in the Earthly virgin and bring the earthly virgin with her brethren and sisters out of the earthlinesse againe into the pure Element before God through himselfe And this forming or Imaging is done in the twinckling of an eye wholly and perfectly without any defect and there is nothing at all happened to it the more with the length of time 46. And the third forming was together in the same twinckling of an eye with the other formings also at once out of the pure Element produced just as if an earthly seede were sowen out of which a whole childe springeth forth and took its beginning naturally and the new creature in perfection of the Element was the Masculine seede of the earthly Man which the earthly Matrix of the virgin conceived in the bosom of the virgin Mary yet the earthlinesse defiled not the Limbus of the New Creature in the holy Element for the word of the Deity which was the mark of the limit of seperation did hinder that 47. And the Angelicall Image as to the Limbus of the holy pure Element came naturally to be flesh and bloud with the infecting and figuring of all naturall Regions of humane members as all the children of Men and attained his naturall soule in b Or in the end the beginning of the third Moneth as all other children of Adam which hath its ground out of the first Principle and hath raised up its Throne and seate into the Divine Element into the Joy or habitation wherein it sat in the Creation in Adam and there hath attained its Princely Throne in the Kingdome of Heaven before God again out of which it was gone forth with sinne in Adam 48. And thither the second Adam with his becoming Man brought it in againe and there as a loving childe was bound up with the Word of God in love and righteousnesse And there the new creature out of the Element came to be the body of the soule For in the new Creature of the Limbus of God the soule was holy and the Earthly Essences out of flesh and bloud clave to it in the time of the earthly body which Essences Christ when his soule with the new creature went into Death left in Death and with the new body in the naturall soule arose from Death and triumphed over Death as hereafter you shall see the wonders concerning the Death and Resurrection of Christ 49. But that the soule of Christ could be generated both in the new and also in the old earthly creature is because the Gate of the soule in the first Principle standeth in the source or quality of the Eternity and reacheth into the Deep Gate of the Eternity in the Fathers originall will wherewith he breaketh open the Gate of the Deep and shineth or appeareth in the Eternall Light 50 Now then as the Word of God is in the Father and goeth forth out of the Father into the pure Element and that the same Word was given to Man againe in the Fall from out of the holy Element through the voyce of the Father with the promise of th Treader upon the Serpent out of Grace in the Centre of the light of life so the naturall soule of Christ with its first kindling in its Centre of the light of life where the Word with the consent of the virgin Mary had set it selfe by the Word in the Father of Eternity received the Principle of the Father in the Light 51. Thus Christ c In this manner or way according to this forme was the naturall Eternall Sonne of God the Father and the soule of Christ in the Word was a selfe subsisting naturall Person in the Holy Trinity 52. And there is in the Depth of the Deity no such wonderfull Person more as this Christ is which the Prophet Isaiah calleth in the
our own Reason and in the consideration of our high knowledge look upon what the world at Babell hath introduced in this high Article of Prayer whereof wee are about to treate in that Antichrist hath set himselfe therein and shewed his great n Or Authority Power therein then our Reason might well keepe us back because of the great sting and danger that might befall us from the fierce wrath of Antichrist But seeing it appeareth to us without our knowledge therefore wee will rather obey the voice of God than the earthly feare in hope to be recompenced And though it should happen that Antichrist should destroy our earthly body which yet standeth in the permission of God which wee must not withstand yet wee will more highly esteeme that which is to come than that which is transitory which things to come if wee attaine them are our true Native Countrey out of which wee in Adam are gone forth and the Spirit inviteth all mens attention before this Glasse 63. Hitherto the honour of Invocation or worship hath been done and afforded to the virgin Mary and other Saints or holy People that have been here in this life whereas yet in the ground of the light of Nature this Command or Law was not knowne at all and it is most highly necessary to be knowne that the ground thereof hath been taken in the confused Babell when men were weary of the poore Christ who in this world had not whereon to lay his Head then they did as Israel with Moses who made themselves a Calfe to be their God and said Behold Israel these are thy Gods which brought thee out of the land of Egypt and they made a calvish worship of God for their voluptuous life and looked no more after Moses but they said Wee know not what is become of this man Moses and they said to Aaron Make thou us Gods which may goe before us and he made them the Calfe but when Moses came and saw it then he was wrath and took the Tables of God and brake them and threw them away and said Hearken yee that belong unto the Lord Gird every Man his sword to his side and slay his brother the worshippers of the Calfe 64. In such a forme or condition also is the confused Babell in the kingdome of Christ upon Earth in the blind earnestnesse of mans own reason where men seek Christ in the o Or in the bravery and glory of this world kingdome of this world whereby they could not finde him as Israel could not finde Moses while he was on the Mount And thereupon they have made other Gods to goe before them and have instituted and set up their Divine-service or worship of God with the richest and costliest Ornaments and holy shew and they continually say in their minde Wee know not what is become of this Jesus for he is gone from us wee will erect a Divine-service for him in our Countrey and wee will make merry at it and that shall be done according to our own will and pleasure that wee may be rich and fat with it and refresh our selves fully with this Jesus 65. Are wee not Lords in his Kingdome And being in his Ministry service or worship wee are the most holy and best who may compare himselfe with us He is ascended into Heaven and he hath given us his Dominion on Earth The Keyes of Peter he must be Deputy Viceroy Vicar or Keeper of the City and those he hath left us to open the Kingdome of Heaven and of Hell who will take them away from us we can get into Heaven well enough though wee be evill it matters not wee have the Keys that can open it wee are Priests in Power or Ministers having Authority wee will let those in that make much of us fatten us and give much to our Kingdome and then the Christian Church will be in great honour glory and esteeme when they so highly honour her Ministers or servants that will well please our Lord and Master where is there such a Kingdome as we have should not that Kingdome be crowned with the p With riches or the best Treasure of this world gloriousest Crowne of this world and should not all bend and croutch before it 66. Yes indeed say they wee our selves confesse that wee are evill wicked Men but this q Holy Orders Ordination of Ministers Presbyters or Institution of the Spiritualty or Clergy Order maketh us holy our Office is holy wee are the true Ministers of Christ in his service and although wee be evill meere naturall wicked carnall Men yet our Office remaineth holy and the highest dignity is due to us for our Office sake As Aaron with his worship of the Calfe must be called holy in his Office and although they forgat Moses and rose up r Their gluttony and drunkennesse from eating and drinking to dance and to play and so also Aaron must be highly honoured and reverenced for his Ministry or service to the Calfe 67. But that the Kingdome of Christ on Earth in Babell might stand in great earnest zeale they say wee will ordaine a holy Divine service and worship of God that may be divers or seperated and set apart from the world and procure there that our Lawes may be in force and put in execution by them wee will impose great fasting Dayes and holy Dayes of feasting that the world also may have a looking Glasse of Holinesse and highly honour and reverence us and acknowledge that our Ministry or worship which wee performe when wee pray before God is holy wee must be the Holy Priests of God whosoever judgeth otherwise wee will condemne them and wee doe right in it and doe God good service by it For though an Angel should come from Heaven and preach any other Doctrine than wee he is accursed as Paul saith 68. Whatsoever wee have Å¿ Or concluded ordained at the Convention of the Chiefe Fathers Rulers Elders or Presbyters with the whole consent of our Concilium or Councell that is holy for it is written Thou shalt not curse the chiefe or Ruler of thy People And when our hearts before the light of Nature t Challenge accuse and affright us condemne us or that wee must stand ashamed of our selves before God and acknowledge our selves great sinners then wee will invocate the Holy Mother of Christ and his Disciples that they may pray for us that so our sinnes may not be knowne when wee goe in Pilgrimage to honour them and performe divine service or worship then shee will make intercession and speake to her Sonne for us and pray for us so that wee may thus in her service be holy and although wee stick continually in Beastiall lechery selfe-honour and voluptuousnesse yet that is no matter wee have the Keys of Peter and the Mother of Christ for our Assistance 69. Thus it is with the holy Priests as it was not Israels meaning in Moses
forme by the Å¿ The cloathing of the skinnes of Beasts Beast all clothing which he put on them per spiritum majoris mundi by the Spirit of the great world 11. But now if Adam had continued in Paradise he should have been able to manifest the wonders much better for they should have been much neerer to the forme of Angels and such great sinnes and abominations had not been brought to effect with t Many Arts and Sciences or Trades many as is usually done now 12. But the Spirit of the Grimnesse or fâ—ercenesse in the Eternall source or working property would also be manifested and open its wonders of which â—uch may not be written for it is a Mysterium mystery or hidden secret that belongeth not to us to open though indeed wee have the knowledge of it let it stay till the time of the Lilly wherein then the Rose will blossom and then the Thornes in Babell will not prick us 13. When the u Or snares of the Hunter chaines of the Driver are broken and the Thorny-Bush is burnt then one may goe more safely by the Thornes of the Burner and then this Mysterium or hidden secret may well stand in the light for it is great and wonderfull and reacheth into the Gate of the Father 14. The Rose-branch in the wonders will understand us well but Babell is not worthy of it shee seeketh nothing but the Thornes and loveth to strike with them therefore wee will give the x Hunter or oppressour Driver no cause to doe so but rather y Or reserve these mysteries let these Mysteries stand for the children of the Lilly Rose they are z Or understanding wise and have the Noble Tincture a Or in their knowledge in the light the lustre of the Driver will be no more so esteemed for the Guests of this world have that Government in hand 15. Thy proud Horse or Beast thou shamefull Whore shall ride no longer alone over the bended knees in that time it will no more be said The power might or Authority sticketh in my Chist of money that Minerall or Metall becometh a blossome in the light and the Tincture standeth in the blossome of the Lilly stones are of as much worth as that mettall is b Or the humility of the Divine Wisdome the clothing of the virgin is brighter than thy pride how finely doth the ornament of this world stand on modesty and the feare of God if the heart be humble How doe thy silken and golden cloaths adorne thee Doest thou not appeare in Gods deeds of Wonder Who will call thee a false Woman if thou beest so very chast Doest thou not stand to the honour of the Great God Art thou not his work of Wonder Is there not a friendly c Mirth or cheerfulnesse laughter before thee Who can say that thou art a wrathfull Woman Thy modest countenance shineth over d High and low mountaines and valleys Art thou not at the end of the world and will not thy Glance or lustre be espied in Paradise Wherefore standeth thy Mother in e Or in confused jangling Babell and is so very malicious O! thou shamefull Whore Get thee out for Babell is f With wrath or with the devouring sword on fire or else thou wilt be burnt thy selfe 16. Or doest thou suppose that wee are mad If wee did not see thee wee would be silent thou boastest now by thy flatterers of a Golden Time but they are most of them Wolves of Babell when the Day breaketh then they will be knowne Or should I not tell thee this thou proud Whore Behold when thou with Adam and Eve wentest out of Paradise into the Spirit of this world then thou wert as a God in the Spirit of this world thou mightest seek all Mysteries and use them for thy Ornament If thou haddest alwayes gone cloathed in silk and purple or scarlet yet thou haddest not thereby offended God but thou haddest gone in them to the honour of the Great God in his Deeds of Wonder Wherefore hast thou forsaken the g Or God and Goodnesse Love and art become a Murtherer Was not covetousnesse thy sinne in that thou affordest not thy Members so much as thy selfe thou desirest to be onely fine thy selfe alone thy way onely h Or must should be holy Wherfore was the fratricide between Abel and Cain The selfe-honouring pride brought it about so that Cain envied Abels i Honesty uprightnesse for the sake of which he was so much beloved of God wherefore was not Cain also humble and pious 17. Wilt thou say the Devill beguiled him Yes indeed and he beguileth thee too so that thou enviest the comelinesse and beauty of others Hath God made thee a degree higher are thou not a childe of Eve Prethee tell mee the truth art thou not the Antichrist which under a cloake of being counted the Minister and servant of God ridest upon the Devils Horse Mee thinkes I see thee Hearken When thou wentest out of Paradise into this world wherefore didst thou not continue in one onely Love Wherefore didst thou not rejoyce in thy Neighbour Wherefore didst thou not love the members of thy body Why doest thou not adorne thy brother with thy ornament Didst thou not see him plainly Was not the Earth thy own thou mightest have made what thou wouldest of it who did hinder thee in it Why didst thou not eate with thy Brother thou mightest have had fully enough there would never have been any want if thy humility towards thy brother had continued then his also had continued towards thee and then what a fine habitation and dwelling had there been upon Earth what need had there been for thee to have coyned silver and gold if unity had continued thou mightest have made thy ornaments of it well enough if thou haddest adorned thy Brother and Sister then they would have adorned thee againe with their ready serviceable Love doest thou think it had been a sinne if thou hadst gone in pure silk and gold for the benefit of thy Brother and to the honour of the Great God 18. O thou blinde Babell I must tell thee how thou becamest thus mad thou hast suffered thy selfe to be possessed by the Region of the Starres and to be lead by the abominable Devill and art become a perjured or forsworne whore to God and neverthelesse thou hast built thy selfe a Kingdome upon Earth as k The Starres order their government they lead their Region thou leadest thine as they generate by the Elements and consume it againe so doest thou with thy children also thou generatest them and killest them againe thou makest warre and art a murtherer for thy pride and covetousnesse sake so that thou hast no roome at all upon the Earth 19. Doest thou suppose that God taketh pleasure in it Yes Sir the Spirit of the Great World is pleased with it and through that Spirit the
fierce anger of God is also pleased because they qualifie or mingle one with another and out of one and the same roote 20. Doest thou suppose that all the Prophets have spoken from the pleasant kinde love of God from the Heart of God when they said to the Kings of Israel Enter into Battell thou shalt overcome God shall give you victory Indeed they spake from God but from his fierce wrath against sinnes through the Spirit of the Great World which would devoure againe what it hath made because the Love was extinguished 21. Or doest thou suppose that God sent Moses to slay the Kings of the Heathens in the Promised Land and that he is so well pleased with murtherings No friend look under the vayle of Moses and thou shalt finde it cleane otherwise 22. Why did God keep Israel forty yeares in the Wildernesse and fed them with l With Manna Heavenly Bread that they should be a people full of love such as love one another and should depend on God in one Love and therefore he gave their Lawes brightnesse or clarity to see if they could live in the Love of the Father and then he would have sent them among the Heathens to turne them with their wonders as was done at the time of the Apostles and in that he fed them from the Heaven and that none of them which gathered much or little had any want thereby they ought to have knowne that the Kingdome the power and all is Gods and that they were in him they ought to have left their covetousnesse and to converse among one another with brotherly Love none ought to look after covetousnesse because he horribly punished m Covetousnes it 23. Also when the Heathens should heare that God would send this People which he had brought out of Egypt with great Wonders or Miracles among them to destroy them that they should turne to God and depart from covetousnesse and enter into brotherly love therefore he gave n The Heathens them a long time of respite as also to Israel whom he fed from Heaven for an Example that one people should be an Example to the other that there is a God that is Allmightie But they being earthly both of them and onely evill and being they did live in the Fathers fierce anger therefore the anger and severity of God lusted also to devoure them because they continually kindled o His wrath it 24. Therefore he said to Joshua Passe over Jordan and destroy that people and leave none of them among you that you be not polluted This saying of his proceeded not out of his Love when he did bid him to kill the Heathens as also the Prophets did not all speak from his Love but from his Anger which was awakened by the wickednesse of Man so also he speaketh many times through the Spirit of the Prophets in the Great World in the Prophets and in Moses in the fire or in other terrors in an angry Zeale 25. And should wee therefore say that God is well pleased with anger and strife No the Prophets complained often in the Holy Ghost or Spirit of God that this evill people offended their God when they moved him to anger so that accordingly his severe wrath went forth and devoured them David saith in the fift Psalme Thou art not a God that art pleased with wicked wayes 26. Now if Man awaken sinne then the fierce anger or severity of God is stirred in himselfe viz. in Man which otherwise if Man did stand in humility would rest and be turned into great Joy as was often mentioned before But now when he burneth in wrath then one people devoureth the other and one sinne destroyeth another if Israel had been p Honest vertuous or had feared the Lord. upright they had not been put to make warre but they should have entred in with Wonders and have converted the People Moses should have lead them into the promised Land with his Miracles or Deeds of Wonder but because they were wicked they could not enter in with the brightnesse of Moses with deeds of wonder in the lustre or glance of the Father to convert the Heathens but Moses with his deeds of wonder must stay in the Wlldernesse and the whole People was consumed and devoured in the wrath and Joshua must warre with the Heathens and destroy them for one q Or one sinne wrath devoured the other 27. Whereas Joshua was an Image and similitude that Israel because they could not subsist in the Fathers clarity and love should be led by the second Joshua or Jesus out of the wrath into the Love through the breaking of his body and entring into Death Moses must enter through Death into life and bring his clarity through Death into life even as he appeared with Elias on mount Thabor to the second Joshua or Jesus in the claritie of the Father and shewed him the pleasure of the Father viz. that he the second Joshua should bring Israel through his Death and clarity into the Promised Land of Paradise 28. Yet it could not be how vigorously soever it was sought after that Man in his own power could enter into Paradise and therefore poore captive Man must sit in this world in the Devils murthering Denne where now the Devill hath built his Chappell close by the Christian Church and hath quite destroyed the love of Paradise and hath in the stead thereof set up meere covetous proud selfe-willed or selfe-conceited faithlesse sturdy malicious Blasphemers Theeves and Murtherers which lift themselves up against Heaven and Paradise and have built themselves a Kingdome according to the Dominion of the fierce foure Starres or Constellations wherein they domineere with silver and gold and consume the sweat one of another whosoever is but able oppresseth the other to the ground And though he flie before him yet then he onely putteth forth his Dragons tongue and spitteth fire upon him he terrifieth him with his harsh voyce and plagueth him day and night 29. What can be said of thee O Cain doest thou suppose that God doth not see thee Thou Monstrous Beast thou shalt stand naked as the Spirit in the Wonders doth signifie that thy Ornament may be made knowne How art thou become thus O Eve are not all thy children which thou hast brought forth all come out of thy loynes Was it then the purpose of God that the evill should domineere among the Good and one plague another 30. O no But the Devill who is a cause of the r From the grimme wrath the Devill or Weeds or Tares are sowen among the Wheate wrathfulnesse Adam was made good out of the pure Element but the longing desire or lust of the Devill deceived him so that he went into the Spirit of this world 31. And now it cannot be otherwise the two Kingdomes wrestle one with another in the children of Men the one is the Kingdome of Christ Generated through the New Birth
before the Garden to keep and guard the way to the Tree of Life Who could understand it If God did not open our eyes wee should speak simply of a keeper with a sword and Reason seeth nothing else 40. But the Noble virgin sheweth us the Doore and how wee must enter againe into Paradise through the sharpnesse of the sword yet the sword cutteth the Earthly Body cleane away from the Holy Element and then the New Man may enter into Paradise by the way of Life And the sword is nothing else but the Kingdome or Gate of the fâ—ercenesse in the anger of God where Man must presse in through the fâ—erce bitter Death through the Centre into the second Principle into the Paradise of the holy Element before God where then the fierce grimme Death cutteth off the Earthly Body viz. the foure Elements from the holy one Element 41. And the keeper of the Garden is the Cherubine the cutter off of the source or quality of the Starres which holdeth the foure Elements for a while and then breaketh them and with its bitter sharpnesse severeth them from the soule and passeth away it selfe also with its sword this keeper is here in the way that wee cannot come to the Tree of the Eternall Life he is in the middest and suffereth us not to come into Paradise the grosse Garden of Eden which is our Earthly Flesh is the hedge or fortification before the Garden 42. Now if any body would come into the Garden he must presse in through the sword of Death though indeed Christ hath broken the sword so that now wee can much easier enter in with our soules yet there is a sword before it still but he that findeth the way aright him it doth not cut very much for it is blunt and it is bent and if the soule goe but into the Gate into the Centre then it is presently helped by the Noble Champion Christ for he hath gotten the sword into his e Into his power or jurisdiction hands he is the slaine Lambe of the House of Israel in the Revelation of John which took the Book of the f Shut barred or closed first Principle out of the hand of the Ancient of Dayes who sate upon the Throne with his foure and twenty Elders which Book had seven seales or seven Spirits of the g Generation or operation Birth of God and opened them where the Elders fell down before him and worshipped the Lamb that was slaine and gave praise and honour to him which sate upon the Throne because the Champion of the House of Israel had overcome The seven Golden Candlesticks are his Humanity the seven Starres are his Deity as the Divine h Working or revelation Birth in it selfe standeth in a sevenfold forme as it is expounded in the beginning of this Book in the first foure Chapters 43. Thus Moses hath a vayle before his eyes and if thou wouldst see his face then thou must onely set Christ thy Champion before thee that he may lift up his vayle and then thou shalt see that Moses hath i 〈◊〉 Law no Hornes but that he is a patient Lamb fast bound to the Death of Christ and that his vayle was the Book that was shut so that wee could not be well enough till the Champion came and brake its seven seales with his entring into Death and there the vayle or covering was done away and in that Book there stood the holy k Evangelium Gospel of the Kingdome of God which our worthy Conquerour Jesus Christ hath l Instead of the Law or read or declared it to us left us 44. Now when Adam and Eve went out of the Garden they kept together as now married People doe and now would make tryall of their beastiall condition to trie what wonders might proceed from them and the Spirit of the great world did well enough teach them in their Reason what they were to doe And Adam knew his wife Eve and shee conceived and bare a sonne and called him Cain for shee said I have a Man from the Lord These are sealed words which Moses writeth that shee said I have a Man from the Lord for then said the m The great world or Macrocosme Major Mundus I have the Lord of this world Eve spake no otherwise than as the Apostles thought that Christ was to erect a worldly Kingdome so Eve thought that her sonne as a strong Champion should break the Head of the Devill and set up a Glorious Kingdome from whence instantly a twofold understanding or different conditions followed and two sorts of Churches the one built or relying upon the mercy of God and the other upon their own might authority or power and therefore Cain could not endure his brother because Abel pressed hard upon the mercy of God and Cain relyed upon his own power might and authority He thought himselfe to be the Lord of the whole world as his Mother had instructed him and therefore now he would breake the Head of the Serpent in his own might as a Warriour or Souldier and began with his brother Abel for his Faith relyed not on God but on his own power and here the Serpent did sting the Treader upon the Serpent in the Heele the first time The Gate of the Mysteries or the Exposition of the hidden secrets 45. Reason saith how might that come to passe that the first Man borne of a Woman was so evill a malicious Murtherer Behold thou immodest vile whorish world here thou shalt finde a Glasse behold thy selfe and see what thou art Here againe the great secrets meet us in the light of Nature very cleerly and plainly to be understood For Adam and Eve were entred into the Spirit of this world and the Region of the foure Starres with the infection of the Devill had miserably possessed them and although they did somewhat stick to the word of the promise yet the true longing and love towards God was very much extinguished and on the contrary the longing and desire after this world was kindled in them and besides they gat from the Region of the Starres a Beastiall lust or wanton desire towards one another so that their Tincture thus became a fierce beastiall lust or longing for they had no Law but the Light of Nature which they suppressed and kindled themselves in wanton lust to which the Devill helped them 46. And now when Eve n Nor began to be conceived with childe was impregnated her Tincture was wholly murtherous and false for her Spirit in the Love looked not upon God with a totall trust and confidence Also the wisdome of God stood hidden in the Centre of the light of her life Eve did not o Or incline unite or yeeld her selfe to it with love and confidence but much rather to the lust of this world shee must bring it to passe if any thing were to be done and being her Trust was not in God
so also God was not in her but in his own Centre or Principle and the wrath began to flow forth boyle or worke and this is that which Christ said An evill Tree bringeth forth evill fruit and so out of a false Tincture grew a soure evill roote and consequently such a Tree and fruit Also that which goeth forth is as the Tincture in the p Or Copulation mixture was and such a childe is generated for the Spirit of the life generateth it selfe out of the Essences 47. And seeing Adam was gone out of Paradise into the Spirit of this world therefore now the strife was already between the two Kingdomes viz. the Kingdome of Heaven and the Kingdome of Hell about the children of Eve and here it is seene that the wrath had the victorie and the Spirit of God complaineth not without cause saying I am as a Grape-gatherer that gleaneth and yet would faine eate of the best fruit 48. But the fault lyeth in Man if he did put his Trust in the love of God then the Kingdome of God would have the victorie but if he put it in his evill lust and wantonnesse in himselfe in his own ability or power then he is captivated by the wrath and his body and soule is in the wrath But when he putteth his minde and confidence in God then he goeth out from the wrath and the Kingdome of God worketh in him to righteousnesse and thus it is seene as cleere as the Sunne what the cause is that the first Man borne of a Woman became a murtherer 49. For as the Tree was so was the fruit and though the Tree was not wholly evill or false yet as to the q Or incarnation becoming Man the Tincture by the wrestling r Or Kingdoms of the two Regions became false or evill And besides afterwards Eve his Mother helped Å¿ Cain him forward very much because shee sought after an Earthly Lord and Treader upon the Serpent and instructed him telling him that he was the Warriour or Souldier to overcome against the Devill he must doe it and so the wrath held him captive and his offering or sacrifice was not acceptable to God because in wrath he built upon himselfe and so his Prayer reached not the Gate of Heaven but the t The Hunter the Devill Driver did take it up because it proceeded out of selfe-pride like the proud Pharisee out of an evill or false minde 50. And u In Eve's fruit here thou lascivious Whore in Babell full of immodesty and lechery in such whoredome thou hast a Glosse in thy evill or false Copulation without the feare of God thou shouldst looke well to it what thou sowest that there grow not a Tree in Hell fire Thou supposest that it is a small matter to commit whoredome But I pray consider thy selfe whither doest thou send thy Tincture Which if it be true or faithfull reacheth the Element of God and now if you powre it forth thus in such a false or evill way in the impulsion of the Region of the Starres with the infection of the Devill and also into such an uncleane vessell what doest thou suppose shall accept it Doest thou not know that the Tincture in the seede is a blossome of the life which qualifieth or mingleth with thy body and soule Which as often as it is generated is a figure before God how doest thou think whether doth it stand in th love or anger of God 51. O thou Babylonish Whore when thou thus committest whordome and x Or destroyest breakest afterwards the Limbus together with the Matrix wherein the figure of the Image of God standeth onely for thy filthy lechery sake What doest thou think how shall this figure appeare seeing all whatsoever is generated at any time out of the Tincture shall after the breaking of this world stand before God and will not these figures appeare in the anger of God Or hast thou an Absolution for that which thou sowest in Hell Looke to it that this figure doth not qualifie or mingle with thy body and soule for the Tincture then is not yet become a Spirit it reacheth thy selfe if thou art not new-borne through the bloud of Christ then thou must bath swimme or swelter therein Eternally 'T is not I that say this but the High Spirit in the bosome of the Virgin 52. Therefore consider thy selfe and say not I stand in the darke and y Or play a trick of youth exercise Love none seeth it thou standest before the cleare countenance of God also thou standest before the Abysse of Hell before the Councell of all Devills who mock at thee and besides thou hast an evill false or unfaithfull Love and it is no other than a wanton Lechery if z The Love it were faithfull thou wouldst not defile thy brother or sister both of you miserably defile the Image of God and are the worst enemies one of another you cast one another into the Devils murthering Denne and are in the wrestling but the Devill tickleth you and stroweth Sugar that he may catch you and binde you fast and then he leadeth you a Or into the world to Jericho and scourgeth woundeth and plagueth you sufficiently 53. And then when the poore soule shall travaile home there are great Mountaines in its way and then thy faire Tincture will appeare before the holy Element like a defiled cloath and there standeth the Devill and readeth the b Or the sentence of the Law concerning it Law to you about it and then the poore soule quaketh and beginneth to doubt and when it is to breake through the bitter Gate of the Cherubine then it continually feareth that the fierce anger of God shall seize upon it as upon hellish Brimstone and kindle it as it cometh to passe for certain if it be not borne anew in Christ through earnest repentance 54. Therefore O Man consider what thou sowest here that thou shalt reape take an Example in Cain Or doest thou suppose that it is an invented Fable which I here write doe but aske thy owne minde that will convince thee except thou art too much captivated by the Devill behold the horrible punishments from the anger of God since the beginning of the world the Floud or Deluge was a punishment for the unchastity or uncleannesse whereby God would drowne the c Mother or Roote Matrix of the burning lust of lechery and therefore he punished the World with Water for the Water is the c Mother or Roote Matrix of all things 55. Therefore God established the state of wedlock with Adam and Eve and bound it fast with a strong chaine in that he said A Man shall leave Father and Mother and cleave to his wife and they two shall be one flesh And God tolerateth their d Or their burning unchastity lust because it is to be bound with faithfull chast Love as one body e Or in and its
members and must aime in the feare of God at the getting of children or else the wantonnesse or lust in it selfe without that true love of the state of wedlock is f Or every way continually a Beastiall lust infection and sinne and if you in the state of wedlock seek nothing but the lust and lechery then in such a condition thou art not a jot better than a Beast and doe but consider it rightly that without this thou standest already in a Beastiall Birth or Generation contrary to the first Creation like all Beasts For the holy Man in Adam was not fore-appointed to have propagated so but in great modest Love out of himselfe 56. Therefore O Man looke to it have a care how you use the beastiall lust it is in it selfe an abomination before God whither it be in the state of wedlock or out of it But the right love and fidelitie or faithfulnesse in the feare of God covereth it before the countenance of God and through the Sonne of the Virgin it is Regenerated to be a pure undefiled creature againe in the Faith if thy confidence be in God 57. But for the Whores and Rogues who run a whoring without marrying in lustfull lechery wee have no other Language for them g Then that which is mentioned a little before neither can wee finde any otherwise in the Light of Nature than that it is an abomination or loathing in the anger of God and if earnest Repentance with Mary Magdalen be not there performed in the Regeneration then wee finde nothing else but the anger of God and Hell-fire to be their wages Amen Of the innocent and righteous Abel The Gate of the Christian Church 58. Seeing then that Adam and Eve had yeelded themselves to the Spirit of this world and did live in two Kingdomes viz. in the holy Element before God and also in the Out-Birth viz. the foure Elements which reacheth that which is most outward viz. the Kingdome of the soure fierce grimnesse so there were also two sorts of children generated out of them viz. one a Mocker or scorner and another a plaine honest Man as is sufficiently to be seene by Isaack and Ishmael the sonnes of Abraham also by Jacob and Esau 59. And although the Church in Babell will prattle much here about the Election from the purpose of God and yet hath as little knowledge thereof as the Babylonish Tower whose top should reach to Heaven had of God As if it were not possible that a childe could goe out of the Anger into the Love of God whereas the Love in the breaking of the Anger doth h Or imperfection fully appeare or shine forth and t is for want of repentance that Man suffereth himselfe to be held by the Devill 60. And the hardening is not so wholly in the Birth that the soule from the Mothers womb should be quite dead to God or that God did not desire it The anger is in the flowing working or boyling of the Father and the Father is God indeed and generateth his deare Heart and Love in the breaking of the Gate in the Habitation out of himselfe should he then be at oddes with himselfe because his anger is under the roote of his Love Should he be at Enmity against himselfe his Anger is his Strength and Omnipotence or Allmightinesse and Consuming fire and his heart in the Love is his i Or hum lity meeknesse and so now that which approacheth and entereth into his Anger is captivated in the Anger 61. But it is possible to goe out from the Anger as his deare heart is generated out of the Anger which cooleth pacifieth or stilleth the Anger and is rightly called the Paradise or the Kingdome of Heaven And his Anger is not knowne in the Heaven and so there also his Election goeth alwayes over the children of Love which belong to the Kingdome of Heaven and St Paul speaketh no otherwise of his Election but meaneth it of them that draw neere to him and enter into his Covenant and give up themselves ro him and these the Father draweth with the Holy Ghost through the Death of Christ into the pure Element that is before the Father Isa 44.2 Feare not thou O my servant Jacob and thou k Honest sincere obedient faithfull one upright one whom I have chosen 62. But that God out of his purpose should harden the will of any and make it darke that is not true the Spirit of God is withdrawen from the wicked who onely wrestle for the might or power of the fire for he himselfe goeth out from God and desireth not to enjoy God God withdraweth himselfe from none Man hath a free will he may lay hold on what he will but he is held by two by Heaven and by Hell to which he yeeldeth he is in that 63. Cain was not rejected in the Mothers womb or body though it be plaine that God doth not love such a false or evill seede yet it standeth free it may presse into the Love or into the Anger and l Or both will receive it the one as well as the other wiâ—l receive it as Paul also saith To whom you yeeld your selves servants in obedience his servants you are whom you obey whether it be iâ— the obedience of God to righteousnesse or of sinne unto Death 64. Now God have no malicious soule to be in the Love but in the Anger and he is the m Or knower of the hearts Searcher of the Hearts and knoweth well what is in Man and what he will doe even whâ—le Man is in the seede and will not cast the Pearle before swine and yet the false or evill seede is not come out of his will and purpose else he must also have willed the Devill to be a Devill 65. And know you not that the band of the Eternity standeth free and maketh it selfe but that which inclineth to him is also n Or borne of God generated in God And yet the Love presseth not into the Anger o As the light is generated out of the burning of the fire and is free from the fire but the Love is generated out of the Anger and is wholly free and therefore the Heart of God in the Love is p As the light is another thing than the fire another Person than the Father and the q As the Aire goeth forth from the fire and the light issue or going forth from them is the Holy Ghost who goeth not back againe into the Anger 66. Then wherefore doth not the soule of Man goe also therewith out of the Anger into the Love and so it should be generated to be another creature in the Love Saint Paul saith Whom he hath foreseene those he hath sanctified that they may be like his Image the foreseeing is in his Election he alwayes electeth or chooseth his Sheepe Those who come to him he assureth them the Eternall Life But that he hardeneth those
that desire r Sincerely or unfeinedly earnestly to come to him and will not foresee Predestinate or elect them that is not so His will is to helpe all Men and Christ himselfe saith Come yee all to mee that are weary and heavy laden here it is those that are laden with sinnes I will refresh you that is certainly foresee or Elect and draw them to mee and there wanteth but to Come 67. What is it now that lyeth in the way of the wicked that he cannot come It is the Angry-Sword of the Angel or Cherubine which he will not breake the faire glistering hypocriticall dainty world in his bosom malice or wickednesse in flesh and bloud pleaseth him too well he will not breake his minde which yet he is able to doe and if he doe breake it then he is drawne of God by Christ to the Father and instantly is chosen to be a childe of God and out of the Image of the Serpent there cometh to be the Image of an Angel 68. For so long as the Image standeth in the Anger it is the Image of the Serpent but if it goe forth from the lust of sinne or desire of evill into the breaking or destroying thereof then a Heavenly Image is figured by the Treader upon the Serpent and Å¿ The Evill is overcome with Good the Serpents Head is broken the two Kingdomes fight or wrestle one with another and that which overcometh figureth the Image 69. Whereby it is seene how great the Anger was in Adam and Eve in that the wrathfull Kingdome sooner overcame than the Kingdome of Heaven and the scorner is sooner generated than the t Honest or Innocent upright But yet the fault of this was in the Parents had they not sinned and let the Anger into them then it had not been so as at this Day 70. Although indeed Nature taketh hold of the childe in the Mothers body or womb and shapeth figureth or Imageth it yet the u Or Dominion Region of the Starres hath no other than the x Or the foure Elementary Image in the Holy Element Image in the foure Elements and not that in the Holy Element And although indeed it Image or frame a Man in the outward Beastiall Minde with a little understanding many times yet that is no matter the outward Man is the Beast of the Starres but the inward in the one Element is the Image of God and the divine framing figuring or Imaging is not performed in the y Foure Elements but in the one holy Element outward but in the inward Element 71. For a Man is many times in the outward so very evill natured or malicious froward conditioned from the Starres that he becometh z Or angry or vexed with and abhorreth himselfe loathsome to himselfe but when he considereth himselfe then he entereth into himselfe into the inward Man and reacheth after Abstinence or forbearance of evill and yet cannot be quite loosed from or rid off the outward wicked malicious Man but must continually with the inward breake the head of the outward the Serpent 72. For the Serpent stingeth many in the outward but if it a Or overcome the inward get the Inward Man then the Image of God is gone The evillnesse or malice of the Starres driveth many strongly to murther steale lye and b Or cheate deceive till they come to the Gallowes and sword or block and yet have not wholly captivated the inward he is yet in the Gate and is able through Repentance to goe into another Image which is not like the outward Man cannot judge the inward Man so wholly according to the outward except they see that he despiseth God and blasphemeth the Holy Ghost in such a one there is c Or no Image of God no Divine Image And it is hard d Or for him to attaine the Image of God with him yet his Judgement is not in the time of this body the Gate of the Mercifulnesse standeth open towards him while he is in this Tabernacle 73. But after this life he shall attaine it no more except he hath hold of the Mercifulnesse of God by a Threed for God will not quench the smoaking flax as Isaiah saith though indeed he must bathe swimme or swelter in his sinnes e Between Time and Eternitie see more Chap. 19. till the Anger through the Death of Christ be overcome on which Threed he must hang and the Putrefaction is his Purgatory in his sinnes and no strange or distinct Heterogene Purgatory of which Antichrist feigneth and prateth but his own selfe Purgatory in his sinnes 74. And it is all vaine and idle which is said concerning Purgatory as the Wolfe of the Whores Beast feigneth or conceiteth for it is well knowne that after the outward life there is an Eternall life and that all sinnes are f Or forgivenes remitted here but as long as thou art between the Doore and the Hindges and hangest by a small haire thou art yet not wholly in the g The Eternall hellish or heavenly life Eternall Life but if thou be once in the Eternall Life then thou art perfect or fully there whether it be in the Heaven or in the Hell out of that there is no Redemption for it is the g The Eternall hellish or heavenly life Eternall Life 75. But while wee are thus speaking of the h Innocent upright Abel we cannot say that the Kingdome of Heaven was not assisting in him and that he meerly out of his own might and power made himselfe such an upright honest Man for i The Heaven it was in the wrestling and overcame the Anger for Man is weake and k Or voyde of understanding ignorant and can doe little by his own Power or ability l Note what Free-will is yet he hath the Imagination and the choosing or the free yeelding to a thing where then the Maker is ready before hand which maketh him to be according as his lust or desire is as is to be seene by Adam for when he longed and lusted in the Spirit of this world there instantly the Maker was present and made of an Angelicall Image a Man 76. The Lust or longing Desire is the introducing m Or of into a thing and out of the Lust cometh the forme or Image of the Lust viz. a Body and the source or active quality of sinnes sticketh therein and you may easier hinder the Lust than breake the Body which is very hard therefore it is good to turne away the eyes and then the n The kindling is not brought into the issuing Essentiall powers Tincture goeth not into the Essences by which the Spirit is impregnated for the lust indeed is not the minde wholly but they are sisters for when the lust impregnateth the minde then it is already a halfe o Or Body substance and there must necessarily follow a breaking or there cometh to be a
whole substance and an Essence of a thing 77. Now Abel is the first Christian Church in Patience which God established that the Cainish Church should be converted by Abel he hath not therefore so rejected the Cainish Church that he would have no member out of it Understand it thus the true Christian Church standeth like a sheepe among Wolves though indeed wee are Men and not Wolves but in Minde and in Figure p The Abellish Church It teacheth the wicked and if he be converted then it hath gained him and he is figured into an Image of God and thereby Joy is caused among the Angels of God that the Kingdome of Heaven hath the victory 78. Or doest thou suppose that the word in Daniel is nothing Chap. 10. concerning the Angel Gabriel who said that the Prince in Persia withstood him one and twenty dayes and that our Prince Michael came to helpe him Thereby it may be seene how the Princes and Throne-Angells strive against the Kingdome of the fierce wrath and assist Men the cause whereof is this The Devill awakeneth the Anger against Men and the Angels of God viz. the Throne-Princes keepe it back because God q For all the Devils stirring up or awakening of his Anger yet willeth not Evill 79. Wee are especially to observe in Cain and Abel what their purpose was Cain was a Plowman or Tiller of the Ground and Abel was a Shepheard or keeper of sheepe Abel relyed upon the blessing of God towards his flock to maintaine himselfe by the blessing of God Cain relyed upon his own labour to maintaine himselfe by his own skill and industry Eve tooke part with Cain and Adam with Abel for Eve counted him to be the Prince on Earth to whom the Kingdome did belong and supposed that he as a Champion would chase and hunt away the Devill although shee knew r The Devill him not 80. But if Men search very Deepe this that followeth they will finde is the very Ground Eve was the Childe in the Matrix of Adam which Adam if he had not been overcome should have generated out of himselfe in great modesty purity and holinesse but because Adams Matrix was impregnated from the Spirit of this world therefore God must frame a fleshly woman out of it which afterwards in her first fruit became lustfull and infected from the Devill as well as the Limbus in Adam 81. And therefore they also generated such a towardly childe as looked onely after covetousnesse as Eve also did who would be like God and surely Adam had some minde that way or else he should not have entred into the spirit of this world 82. And such also now was their Sonne Cain he supposed that he was Lord on Earth and therefore he grutched that his Brother should have any thing especially when he saw that he was accepted before God that vexed him and he thought that Abel should come to be Lord on Earth in his sacrifice he regarded not the feare of God though he as an appearing holy Man or hypocrite sacrificed also but he regarded onely the Å¿ The highest place of Earthly Dominion Region 83. And here the Antichristian Kingdome tooke its beginning where Men t Or speake good words before God give God good words and their heart is possessed with covetousnesse and seek after nothing but power and authority to domineere over the needy and miserable who trust and relie upon God Therefore Antichrist hath his God in his Chist and in the strength of his power and behinde his cloake there hangeth a Fox He prayeth yet he desireth nothing else but the Kingdome of this world his heart doth not leave off to persecute and to hunt poore Abel But Abel prayeth to the Lord and his heart inclineth it selfe to the Love of God in the true Image for he desireth the Kingdome of Heaven and the Blessing of God here for his u Necessitie or subsistence of the body maintenance 84. Now the Devill cannot endure that a holy Church should grow up in his Dominions he will murther Abel still as he did then because Cain feared not God therefore the Devill gat an accesse to him and stirred up the inbred wrath in Cain against Abel that he slew him Here surely all the Devills danced at it and thought now is the Kingdome ours againe whereat Adam and Eve were much amazed and affrighted when they saw that he whom they accounted for a Prince became a murtherer and as the History saith they copulated or knew one another no more in seaventy yeares after 85. Now it being thus therefore they sought for quite another Treader upon the Serpent also now they inclined their heart to God so that seventy yeares after this murther they begat a very upright vertuous holy Sonne that feared God who established againe the pure Church of the feare of God and promised seede of the Woman whose name was Seth who also begat a very upright vertuous Sonne whose name was Eâ—os and then Men began to preach openly or plainly of God and the Christian Church alwayes rose up like a small flock in spite of all the Ragings of the Devills 86. But Cain exalted himselfe to be a Lord over his kindred from whence arose the Dominion and Rule or Government of this world all according to the influence of the Starres generated per Spiritum Majoris Mundi by the Spirit of the x Or Macrocosme Great world and is not as Cain supposed so ordained by the cleere Deity 87. It is true indeed when the world became so evill malicious and murtherous then there must needs be Judges and Magistrates that the fierce wrath might be stopped by punishment and feare but if thou haddest continued in Love then thou shouldst have had no Lords but loving Brothers and Sisters O Cain thy potent Kingdome cometh not from God but hath its influence from the starry Heaven in Anger which domineereth over thee and many times giveth thee Tyrants who consume thy sweat in Pride and this thou hast for thy Paradise 88. Saint Paul writeth very well that there is no power authority or Magistracy but of God but he saith it is an y Or for the punishment of evill doers avenger of the wicked and beareth not the sword in vaine herein thou hast ground enough that God useth the worldly Government and the sword thereof for the wicked's sake under which thou must now for the sake of sinne beare thy yoake because thou art a continuall devourer and murtherer doe but behold thy selfe together with the avenging sword perhaps thou wilt see thy selfe 89. But if any say that God doth abhorre or loath the Great Tyranny and Oppression when they domineere and take away the sweat of the poore and needy and consume it in pride and statelinesse that Cain cannot endure if the terrible Example of the Floud or Deluge did not stand there then Tyranny would be accounted holinesse but thy z The
Paradisicall holy Limbus through the Dominion of this world 13. Therefore he breathed into him the living soule out of the Eternall will of the Father which will goeth thither onely to generate his Eternall Sonne and out of that will he breathed into Man the same is his Eternall soule which must set it s regenerated will in the Eternall will of the Father meerly in the n Or Sonne of God Heart of God and so it receiveth the o Or power vertue of the Heart of God and also his holy Eternall Light wherein Paradise the Kingdome of Heaven and also the Eternall Joy springeth up and in this vertue or power it goeth through all things and p Hurteth or moveth breaketh none of them and is mighty over ill things as God himselfe is for it liveth in the vertue or power of the Heart of God and eateth of the Word that is generated out of God 14. Thus also wee know that the Soule is a Spirit generated out of God the Father in the Throne and entrance out of the recomprehended or reconceived will out of the Darknesse into the Light to the generating of the Heart of God and that soule is free to Elevate it selfe above q Above the Heart of God as Lucifer did it in the will or in the Meeknesse in the will of the Father to comprehend and incline it selfe to the Birth of the Heart of God the Father 15. But its body which is the true Image of God which God created standeth before the cleare Deity and is in and out of the holy pure Element and the Limbus of the Element out of which the Essences generate is the Paradise an Habitation of God the holy Trinity Thus was Man an Image and similitude before God wherein God dwelleth in which through his Eternall Wisdome he would manifest his Wonders 16. And now as wee understand that Man with die similitude wherein God dwelleth is not meerly at home in this world much lesse in the stincking r Cadaver Corps Carkesse so it is manifest in that wee are so very blinde as to Paradise that our first Parents with their Spirit are gone out of the heavenly Paradise into the Spirit of this world where then the Spirit of this world instantly captivated their body and made it Earthly so that body and soule are perished and now wee have the pure Element no more for our body but the issue or Out-Birth viz. the foure Elements with the Dominion of the Starres and* he Sunne onely is the light of the body also this body doth not belong to the Deity God doth not discover himselfe in the stincking Carkesse or Corps but in the holy Man in the pure Image which he created in the beginning 17. Now Man being thus fallne out of the holy into the unholy out of the Image of God into the Earthly corruptibility therefore his body stood in the corruptible Death and his soule in the Eternall will of the Father yet Å¿ Or averted turned away from the Heart of God into the Spirit of this world captivated by the Eternall Darknesse for whatsoever goeth out from God goeth into the Eternall Darknesse and without the Heart of God there is no Light 18. And now there was no remedie or Counsell for this Image except it were new regenerated by the soule through the Heart and Light of God through which the new Element before God viz. the body of the soule is regenerated or else the Deity would not nor could not dwell therein this Man by his own vertue or power was not able to t Or bring to passe attaine therefore if it were to be done then the Barmherzigkeit Mercifulnesse or Mercy of God must doe it 19. And here wee give the Reader that loveth God to understand cleerly in the Great Deepe what the pure Element is wherein our body before the Fall of Adam stood and in the new Regeneration now at present standeth also therein It is the heavenly Corporeity which is not barely and meerly a Spirit wherein the cleere Deity dwelleth it is not the pure Deity it selfe but it is generated out of the Essences of the holy Father when as he continually and Eternally goeth in through the Eternall Gate in the Eternall minde in himselfe through the recomprehended will into the Eternall Habitation where he generateth his Eternall Word 20. Thus the pure Element is the Barm or warme in the Esseces of the attracting to be the Word the Essences are Paradise and the Barm or warme is the Element thus now the Father continually speaketh the Eternall Word and so the Holy Ghost goeth forth out of the speaking and that which is spoken forth is the Eternall wisdome and it is a virgin and the pore Element viz. the Barm or warme is her body wherein the Holy Ghost discovereth himselfe through the out-spoken Wisdome and so the flash or glance out of the Light of God in the Holy Ghost is called hertz or heart this receiveth the Element in the Essences of Paradise that it may be substantiall and then it is called ig or ed and the strength of the Father and the great Might of the fire goeth as a flash into the Essences and that is called keit or nesse like a might or force which presseth through as a sound or noise which severeth not the substance asunder and this together is called Barm-hertz-ig-keit Warm-heart-ed-nesse or u Or Mercy Mercifulnesse and this standeth before God and God the holy Trinity dwelleth therein 21. And the virgin of the Wisdome of God is the Spirit of the pure Element and is therefore called a virgin because it is so chast or pure and generateth nothing yet as the flaming Spirit in Mans body generateth nothing but openeth all secresies and the body is that which x Or bringeth that which is hidden to Essence generateth so also here the wisdome or the Eternall virgin of God openeth all the great Wonders in the holy Element for there are the Essences wherein the buddes or fruits of Paradise spring up and if wee take the Eternall Band and that together wherein the Deity generateth from Eternity then it is called the Eternall Limbus of God wherein consisteth the Essence of all Essences 22. For in the roote of the Limbus in the dark Anxiety is the Anger and the Darknesse and the first cause of the Essences but because wee have before handled it at large therefore here wee leave it thus for wee should not be well understood in briefe and so wee will reach after our Immanuel 23. Thus know my beloved Reader that our Father Adam is gone out of this Glory into the Out-Birth of the substance of this world and now if he be to be helped then the Barmhertzigkeit or y Or Mercy Mercifulnesse of God as above mentioned must new regenerate him and in this t Or Mercy Mercifulnesse of God Man was z Or Predestinated fore-seene before the
foundation of the world was laid to live eternally therein for as to his soule he is out of the eternall will of God the Father out of which this Mercifulnesse is generated The Gate of Immanuel 24. Therefore know beloved Christian Minde how thou art helped and consider this Gate diligently it is an earnest one for Moses and all the Prophets witnesse concerning these things viz. concerning our salvation in restoring us be not drowne here it is the fairest Gate of this Booke the more thou readest it the more thou wilt be in love with it 25. Seeing now wee know that wee lost our heavenly Man in our first fall so also wee know that a new a Heavenly Man one is generated to us in the Mercifulnesse of God into wee should and must enter if wee will be the children of God and without a Heavenly Man this wee are the children of the Anger of God 26. And as the Prophets have written of it so the New Man which is borne b Or in to us of God is the Sonne of the Virgin not of Earthly flesh and bloud also not of the seede of Man but conceived by the Holy Ghost and borne of a pure divine chast virgin and in this world revealed or manifested in our flesh and bloud and is entred with his holy body into Death and hath seperated the earthly body together with the might of the Anger from the holy Element and hath c Brought it into the soule againe restored the soule againe and hath opened the Gate to the Light of God againe so that the averted soule can with the Essences of the Father in the holy will reach the Light of God againe 27. Therefore now wee know that wee were not created to generate d Or in an Earthly but heavenly manner that which is Earthly but Heavenly out of the body of the pure Element wvhich body Adam had before his sleepe and before his Eve was when he was neither Man nor Woman male nor female but one onely Image of God full of chastity out of the pure Element he should have generated an Image againe like himselfe but because he went into the Spirit of this world therefore his body became earthly and so the heavenly Birth was gone and God must make the Woman out of him as is before mentioned Now if wee the children of Eve be to be helped then there must come a new virgin and beare us a Sonne who should be God with us and in us 28. And therefore instantly at the Fall the Word of God the Father and in the Word the Light through the holy Ghost-entred into the â—â—ey Element and into the chast virgin of the wisdome of God and made a precious Covenant to become a creature in this virgin and to take away the Devils power in the Anger and to destroy his Kingdome and this Christ would yeeld himselfe to be in the perished humanity and with his entring into Death seperate the Hell of the Anger and the kingdome of this world from us and God the Father discovered this Word of the promised seede of the Woman instantly after the Fall in the Garden of Eden where instantly it gave up it selfe in the Eternall Espousall into the Centre of the Light of Life and seperated all the soules of Man who have inclined themselves and yeelded themselves up to him in the dying of their bodies from the Anger of God and from the Kingdome of this world and brought them in to him into the pure Element of the Paradise into the Joy and into the chast virgin of God there to waite till God breake the kingdome of this world with the Starres and Elements where then instantly the pure Element shall be instead of the Out-Birth and there shall spring and grow the new body upon the soule in the holy Element before God eternally 29. Now if wee would consider his precious incarnation or becoming Man then wee must rightly open the eyes of the Spirit and not be so earthly minded as at present they are in Babell and wee must rightly consider how God is become Man for the Scripture saith He was conceived and borne without sinne of a pure virgin Here consider now beloved Minde what kinde of virgin that was for all whatsoever is borne of the flesh and bloud of this world is impure and there is no pure virgin be generated in this corrupted flesh and bloud the Fall of Adam destroyed all and it is all under sinne and there is no pure virgin generated of Mans seede and yet this Christ was conceived and borne of a pure virgin 30. Here the learned of the Schooles or Universities of this world must stand still and the Scholler borne of God must here begin to e Or teach learne concerning this Birth for the Spirit of this world apprehendeth no more here this is foolishnesse to it and though he goe very far f In studying the literall wisedome of Reason and be excellent therein yet he is but in Babell in his own Reason 31. Therefore wee set it downe here according to our knowledge that the pure chast virgin in which God was borne or generated is the chast virgin that is in the presence of God and it is an Eternall virgin before ever Heaven and Earth was created it was a virgin and that without blemish and that pure chast virgin of God put it selfe into Mary in her g In Mary's beginning to be a humane Creature or her becoming Man Incarnation and her new Man was in the holy Element of God and therefore shee was the blessed among all Women and the Lord was with her as the Angel said 32. Thus now wee may know that God is All in All and filleth All as it is written Am not I he that filleth all things and therefore wee know that the holy pure Element in Paradise is his dwelling which is the second Principle and is in all things and yet the thing as a dead dark out-Birth knoweth it the second Principle not as the pot knoweth not its Potter so also that thing neither comprehendeth nor apprehendeth that second Principle For I cannot say when I take hold of or comprehend any thing that I take hold of the holy Element together with the Paradise and the Deity but I comprehend the Out-Birth the kingdome of this world viz. the third Principle and the substance thereof and I move or stirre not the Deity therewith And so wee are to know and understand that the holy new Men is thus hidden in the Old and not seperated but in the Temporall Death 33. And now seeing the holy thing is in all plates and seeing the soule is a Spirit therefore there is nothing wanting but that our soule comprehend the holy thing so that it hath that for its own and if once it be united with that then it attracteth and putteth on the pure Element wherein God dwelleth 34. And therefore thus wee
angry without a Cause 54. Indeed when his wrath was sprung up in Man then he would manifest his wonders but that was not the purpose of God when he created Adam but it was tried which of them should get the victory the Meeknesse or the fiercenesse in the Eternall Roote but the soule in Ad m was yet free and there was nothing else that could perish but the a Selfe-will or free-will own will 55. And so now the soule was the will which was breathed into Adam by the Spirit of God out of the Eternall will of the Father and yet out of that place where the Father viz. God out of the Darknesse in his own re-conceived will entereth into himselfe and in himselfe generateth the meeknesse in his own re-conceived will â—6 And so the soule of Man is out of the same Balance in the Angle of the re-comprehended will towards the light and also in the first will in it selfe in its own Centre where behinde it the Darknesse is comprehended and before it is the end of the Eternall Band and in it selfe there would be nothing but an anxious source or property and if any thing else were to be in it then the first will in the eternall Band must conceive another will in it selfe to goe out of the dark source or property into a joyfull habitation without a source 57. If now the first eternall will doe thus conceive another will then it breaketh the source of Darknesse and dwelleth in it selfe in the joyfull habitation and the darknesse remaineth darknesse still and a source or working property in it selfe but toucheth not the re-conceived will for that dwelleth not in the Darknesse but in it selfe thus wee understand the soules own power to be which God breathed into Adam out of the Gate the breaking through in himselfe into the Light of the habitation of joy 58. This soule being cloathed with the pure Elementary and Paradisicall Body severed its will which came out of the Fathers will which tendeth onely to the conceiving of his b Or Sonne vertue or power from whence he is impregnated to beget his Heart and severed it from the-Fathers will and entred into the lust of this world where now backward in the breaking or destruction of this world there is no light and forward there is no comprehensibility of the Deity and there was no Counsell or remedy except the pure will of the Father enter into it againe and bring it into his own will a gaine into its first seate that so its will maybe directed againe into the Heart and Light of God 59. And now if it be to be helped againe then tht Heart of God with its Light and not the Father must come into it for it standeth in the Father however yet turned away from the Entrance to the Birth of the Heart of God backward into this world where no Light is to be comprehended either behinde or before it for the substance of the body breaketh and then the poore soule standeth imprisoned in the dark Dungeon and here the Love of God towards the poore imprisoned soule is made knowne Consider thy selfe here O deare Minde 60. Heere was no remedy now neither in God nor in any Creature onely the meere Deity of the Heart of God must enter in Ternarium Sanctum into the holy Ternary viz. into the Barmhertzigkeit the Mercifulnesse which is from Eternity generated out of his Holinesse wherein the Eternall wisdome which coming out of the speaking of the Word through the Holy Ghost standeth as a virgin before the Deity and is the Great Wonder and a Spirit in the Barmhertzigkeit the Mercifulnesse and the Mercifulnesse maketh the holy Ternary the holy Earth the Essences of the Father in the attracting to the Word viz. the holy Constellations as may be said in a similitude 61. And as wee perceive that in this world there is Fire Aire Water and Earth also the Sunne and the Starres and therein consist all the things of this world so you may conceive by way of similitude that the Father is the Fire of the whole holy Constellations and also in the c One Eternall Element holy Element and that the Sonne viz. his Heart is the Sonne which setteth all the Constellations in a light pleasent habitation and that the Holy Ghost is the Aire of the Life without which neither Sunne nor Constellation would subsist and then that the concreted Spiritus Majoris Mundi or Spirit of the great World is the chast virgin before God which Spirit of the great World in this world giveth to all Creatures Minde sense and understanding through the influence of the Starres and so also doth the chast virgin in the Heaven 62. The Earthly Earth is like the holy Ternary wherein is the heavenly d Or Water-Spirit Aquaster viz. in the heavenly Earth which I call the one Holy Element which is pure Thus God is a Spirit and the pure Element is heavenly Earth for it is substantiall and the Essences in the heavenly Earth are Paradisicall Buds or Fruits and the virgin of wisdome is the great Spirit of the whole heavenly World in a similitude and that not onely openeth the great Wonders in the heavenly Earth but also in the whole Deep of the Deity 63. For the Deity is incomprehensible and invisible yet e Findable or palpable perceptible but the virgin is visible like a pure Spirit and the one holy Element is her body which is called Ternarius sanctus the holy Ternary the Holy Earth and into this holy Ternary the invisible Deity is entred that shee may be an Eternall Espousall or union so that in a similitude the Deity is in the pure Element and the Element is the Deity for God and Ternarius sanctus is become one thing not in Spirit but in substance as body and soule And as the soule is above the body so also God is above the Holy Ternary 64. And this now is the Heavenly virgin of which the Spirit of God spake in the Wise men f Formerly of old and Ternarius sanctus is our true body in the g The Image of God Image which wee have lost which now the Heart of God hath taken to him for a body and this noble body as also the virgin of God was put upon Mary not as a Garment but very powerfully in her Essences and yet incomprehensibly as to the Essences of this world of flesh and bloud in the body of Mary but conprehensible as to the soule of Mary for the soule did passe into the holy Ternary and yet shee could not so be severed from the h Or corruptibility fierce wrath but that was to be in the breaking of the earthly Body from the heavenly in the Death of Christ 65. Thus the Word in the holy Ternary let it selfe into the Earthlinesse and received to it a true soule out of the Essences of the soule of Mary like all other
and wee can truly say he is a Person in the holy Trinity in Heaven and a true Man in Heaven in this world an eternall King a Lord of Heaven and earth 76. His name Jesus sheweth it more properly in the Language of Nature for the syllable Je is his humbling in-coming out of his Father into the Humanity and the syllable sus is the bringing in of the soule above the Heaven into the Trinity as the syllable sus indeed presseth aloft through all 77. Much more is understood in the Name Christus which comprehendeth not his incarnation but goeth as a Man that is borne through Death for the syllable Chris presseth through the Death and the syllable tus signifieth his strong might in that he thus goeth forth from Death and presseth throught and it is very properly understood in the word how he severed the Kingdome of this world and the Angesicall Man asunder and continueth in God in the Angelicall Man for the syllable tus is pure without Death 78. Though indeed here wee shall be tas one that is dumb to the world yet wee have written it for our selves for wee understand it very well and it is plaine enough to the Tree of the Lilly But that the Person of Christ with his Deeds and Essence might be rightly demonstrated to the Reader that he might apprehend it aright I therefore direct him to the Temptation of Christ in the Wildernesse after his Baptisme whereat thou shouldst open thine eyes and not speake like the Spirit in Babell which sayth wee know not what his Temptation was and lay the fault upon the Devill that he was so impudent to presume to tempt Christ saying moreover wee ought not to dive into it nor be so inquisitive about it wee will let that alone till wee come thither into the other life and then wee shall see what it is Besides they forbid him that hath eyes to see none must search into it if they doe they are called Enthusiasts and are cryed out upon for Novelists such as broach new opinions and pretend new Lights and for Hereticks 79. O yee blinde Wolves of Babell what have we to doe with you wee are not generated from your q The Schooles and universities Kingdome why will you rend and teare our deare Immanuel out of our hearts and eyes and so would make us blinde Is it a r Or heresie sinne for us to enquire after God our salvation and after our true Native Countrey Sure it is much more r Or heresie sinne to hearken after your partaking and blasphemy whereby you make our women and children scoffers so that they learne nothing but scornfull and reproachfull speeches and so persecute and vex one another therewith in Å¿ In the contentious wrangling Babell Can the Kingdome of Christ be found in such things or rather do you not build the scornfull reproachfull Church of Babell where is your Apostolicall heart consisting in Love Is your scorne and derision of others Christs Meeknesse Who said Love one another be yee followers of mee and so it shall be knowne that yee are my Disciples To you it is said the t Or wrath of God Anger burneth in Babell when the flame thereof riseth up then will the Elements shake and tremble and Babell shall be burnt in the fire 80. The Temptation of Christ rightly sheweth us his Person therefore open thy eyes and let not Babell trouble thee it is the price of thy body and soule for that Temptation in the hard Combat of Adam in the Garden of Eden which Adam could not hold out in here the worthy Champion went through with it and hath-obtained victory in his humanity in Heaven and over this world 81. As wee have demonstrated the true Christ who is God and Man in one undivided Person so wee must now shew what kinde of Man he is according to the Kingdome of this world for the great Wonders cannot sufficiently be described they are still greater there is need of an Angelicall Tongue as well as of an Earthly and because wee have but an Earthly therefore wee will write from an Angelicall Minde and speake the great wonders of God with the Earthly Tongue 82. Let us look upon his Baptisme and then upon his Temptation instantly after his Baptisme and so wee shall finde our New Regeneration as also in what Kingdome wee lye imprisoned and wee very highly rejoyce in this knowledge that God is become Man and if now wee would apprehend it wee must first set downe the Baptisme of Christ and then the Temptation in its right Order Of the Baptisme of Christ upon Earth in Jordan 83. It is knowne to us that in Adams Fall wee are fallen into the Anger of God when as the Spirit or soule of Adam turned from the Heart of God into the Spirit of this world where instantly the holy heavenly Image was extinguished and the Anger in the Darknesse held the poore soule captive and where the Devill instantly gat his entrance and habitation in the Anger of the humane soule and if the Treader upon the Serpent had not entered instantly into the mark of seperation in the Centre of the Light of Life then the wrath would have devoured us and wee should have continued Eternally to be Companions of the Devils but when the Treader upon the Serpent thus u As a Mediatour or Arbitratour entred into the middle though not so presently into the Humanity but into the Centre of the Light of Life then the poore imprisoned soules which turned themselves to God againe were in the Centre bound or knit to the Deity againe till the Champion or Saviour came into the Humanity where in his conception and humanity he received the whole Man againe and this wee see cleerly in his Baptisme for there was that one Person which was both God and Man he had the Heavenly and also the Earthly Body 84. But now Baptisme was not instituted in respect of the Earthly corruptible Man which belongeth to the Earth nor for the Heavenly Mans sake which was pure and spotlesse without that but for the poore soules sake Seeing the heavenly Man in Christ our naturall soule in the body of the virgin Mary to his heavenly Man and that also the earthly Man hung to the soule therefore the holy Trinity by the hand of Man tooke the water of the Erernall Life in the pure Element and dipt the soule therein as I may so speake 85. See thou beloved soule thou wert gone out from God but his Love caught bold of thee againe and x tyed or knit fastned thee with the promise to his Threed and then came the fulfilling of the Promise and put another new body on to thee but thou canst not have another soule for thy soule was out of the Eternity however Therefore now as the Holy Ghost Overshadowed and filled or impregnated Mary so the Water out of the heavenly Matrix which hath its beginning
out of the Trinity in the Baptisme of Christ and in all baptized Chistians overshadowed and y Or impregnated filled the soule of Christ in the Baptisme in Jordan and also the soules of all Christians and so renewed the Earthly Water of the Out birth in the soule and washed it cleane that it is z In true Resignation in it selfe a pure Angel which of it selfe may cate of the heavenly fruit and that is the cause of the Baptisme O Man consider thy selfe 86. Now when the poore soule was thus bathed in the water of Eternall life out of the pure Element which is a In Ternario Sancto in the Holy Ternary that it not onely enjoyed the same outwardly but was also filled or impregnated therewith as the HoJy Ghost impregnated Mary in the Holy Ternary then it stood inclined b In true Resignation forward viz. right forward towards God and into God as a new halfe generated and washed Creature and c In selfe behinde it was the anger of the Darknesse in the Kingdome of this world still fast bound to it so that it coold not be wholly freed from it except it entred into Death and quite breake off the Kingdome of this world Of the Temptation of Christ 87. Therefore must Christ now after the Baptisme be tempted and he was set against the Kingdome of the fierce wrath to see whether this second Adam thus new prepared could stand in the new and old Man with the hake new borne and washed soule and set his Imagination upon God and eate of the Word of the Lord. And there it was tryed whether the soule would presse in to God or into the Spirit of this world againe 88. And here you may cleerly know that the Spirit of God brought this Christ into the Wildernesse to be Tempted in that the Devill was permitted in the Kingdome of Gods Anger to set upon him and to tempt this second Adam as he had tempted the first Adam in the Garden of Eden 89. And there now was no earthly meate or drink and the soule in Christ understood now very well what Inne or house it was in that it was in God and that it could of Stones make Bread seeing there was none there but it must eate no Earthly bread but havenly Bread out of the Holy Ternary in its heavenly Body and the earthly Body must be hungry that the soule might be rightly tempted For the earthly Body was an hungred as me Text in the Gospel saith very right 90. Now the heavenly Body must overcome the Earthly that the earthly may be as it were dead and impotent and that the heavenly may d Or be predominant keep the Dominion And now as Adam stood in the e Pinne of the Ballance Angle between love and wrath when he was tempted there stood both Kingdorres against him and pulled at him and as God the Either direct forward in his reconciled will is the Kingdome of Heaven and the cleere Deity and backward in the Eternall roote of Nature there is his wrath and anger and yet f The Kingdome of Heaven and the Kingdome of Hell both of them are in the Eternall Father and as in the Eternall Nature of the Wrath the Light or the Kingdome of Heaven is not knowne and also in the Eternall Light the Kingdome of fiercenesse and of wrath is not known because each Kingdome is in it selfe so is the soule of Man also it hath Kingdomes in it in which it g Imagineth is inclined or yeeldeth it selfe to or converseth with tradeth in that it standeth If it trade in the Kingdome of Heaven then the Kingdome of Hell is dead in it not that it is ceased but the Kingdome of Heaven is h Text. Res. Predominant and the Kingdome of fiercenesse is changed into joy so also if it trade in the Kingdome of Wrath then that is h Text. Res. predominant and the Kingdome of Heaven is as it were dead although indeed in it selfe it doth not vanish yet the soule is not in it 91. Thus also the Temptation was to try which Kingdome in the soule might overcome and therefore the food and drinke was withdrawne from the earthly Body and the Kingdome of Heaven was predominant in him in the holy Ternary and in his Deity and the Kingdome of Wrath and the Kingdome of the Devill was against him And there the new-washed and halfe regenerated soule stood in the midst and was pulled at by both Kingdomes as Adam in Paradise 92. The Deity in Christ in the holy Ternary said Eate of the Word of the Lord and goe forth from the outward Man rest in the Kingdome of Heaven and live in the new Man and then the old Man is dead for the new Mans sake on the contrary the Devill said to the soule Thy earthly Body doth hunger because there is no Bread for it therefore make Bread of stones that thou mayest live and the strong soule is Christ as a Champion stood and said Man liveth not by Bread alone but by every word that proceedeth out of the mouth of God And he rejected the earthly Bread and life and put his Imagination into the Word of God and did eate of the Word of the Lord and then the soule in the Kingdome of Heaven was predominant and the earthly Body was as it were dead for the Kingdome of Heavens sake whereas yet it was not dead but it became the servant of the heavenly Body and lost its potent l Regiment or Government Dominion 93. And now when the Kingdome of Hell had this mighty blow and was thus overcome then the Devill lost his right in the soule yet he said in himselfe thou hast a k Or jurisdiction over the Earthly Body right in the earthly Body and somewhat was permitted to him and then he took the body with the soule and set them upon the Pinnacle of the Temple and said Cast thy selfe downe for thou art powerfull and canst doe all things and then the People shall see that thou art God and hast overcome this is the right fluttering Spirit wherewith the Devill would faine alwayes flie above the Thrones over the Deity and yet goeth but in himselfe into the Hellish fire and apprehendeth not the Deity 94. And l Or herein here also was Adam tempted to try whether he would stedfastly put his Imagination into the Heart of God and then be should have continued in Paradise but when he turned away his Minde from the Heart of God into the Spirit of this world and would flie out beyond the humility and would be like God then he went forth beyond the Throne of God in the Spirit of the fiercenesse of the Anger Therefore here the soule of Christ must be accuratly tempted to try whether it would seeing it had retained the heavenly Bread flie out also in Pride in the might of the fire or whether it would in humility look
onely upon the Heart of God and m Or submit to it give it selfe up to that that it might be carried onely in the will of God and become an Angel in humility and not relie onely upon it selfe to flie in its own might or power 95. And here the Devils Master-piece is seene in that he n Alleadgeth Scripture useth the Scripture and saith The Angels will beare thee up whereas here the matter was not about the body but about the soule which he would bring into Pride that it might teare it selfe off from the love of God and relie upon the Angels bearing it up and that it should break it selfe off againe from the new body which can flie well enough with that and leap down in the old Body and relie upon the Angels and so should flie out from God into the Spirit of this world againe 96. But here his valour is seene though he stood with his earthly Body upon the pinnacle of the Temple yet he committed his Earthly Body to God and trusted in him and that he was every where in God and said to the Devill It is written thou shalt not tempt the Lord thy God Here the Devils Pride in the Kingdome of wrath was rightly overcome and the humility the strength and the might remained to be our Christs and the soule of Christ is entered into the holy Ternary as into the humble Love and espoused it selfe with the humble chast virgin of the Divine Wisdome 97. Now when the Devill had lost twice then he came at last with his last powerfull Temptation as he did also to Adam he would give him the whole world if he would fall downe and worship him The businesse with Adam also was about this world he would draw this world to him and so be like God with it that as God had drawne this world to him to manifest his great Wonders therewith so the soule in Adam thought with it selfe thou art the similitude of God thou wilt doe so too and so thou shalt be like God but thereby he went forth from God into the Spirit of this world Now therefore the second Adam must hold out the standing of the first Adam whereby it was tempted or tried whether the soule would continue in the new holy heavenly Man and live in the Barmbertzigkeit the o Or Mercy Mercifulnesse of God or in the Spirit of this world 98. And thus stood the soule as a valiant Champion and said to Satan Get thee hence Satan thou shouldst worship the Lord thy God and serve him onely I have no more to doe with thee there the Devill Hell and the Kingdome of this world was commanded to be gone and the valiant Champion hath gotten the victory and the Devill faine to get him gone and the earthly part was overcome And here now the Noble Champion standeth upon the Moon and receiveth all might in Heaven Hell on Earth into his power and ruleth with his soule in the holy Ternary in this outward body over Death and life and here this world is become Christs owne for he had overcome it be could live in God and needed not the earthly food nor drink 99. And the Reader must know that the Combat with the Temptation was held in body and soule and that this Temptation concerneth us al 's ohe hath overcome for us if wee put our whole trust in him then wee have victory in him over sinnes Death Hell and the Devill and also over this world for he held the last victory in his Death when he brake the sword of the Cherubine and destroyed the Hell of the Devill and hath led captivity captive that thereby thou mightst live by the Death of Christ 100. And wee see that all is true as is above-mentioned for when he had overcome in the Temptation and had stood forty dayes then he had wholly overcome till the last victory in Death for so long Adam was in the Temptation in the Garden of Eden and p Viz. after the Temptation there he began his Priestly Kingdome as a King over Heaven and this world with signes and wonders and in his first Miracle turned water into good wine he also healed the sick made the blinde to see the lame to goe and cleansed the Lepers also he raised the dead and shewed himselfe to be the true King over the q Over the living and the dead quick and dead and face upon Davids Throne of Promise and was the true Priest in the Order of Melchisedech All whatsoever Aaron was in the Fathers might in a Type that this high Priest was in vertue and power with deeds and wonders which wee will cleerly describe in the other Book following this if wee live and God shall give us leave to doe it CHAP. XXIII Of the highly precious Testaments of Christ viz. Baptisme and his last Supper which he held in the Evening of Mandy Thursday with his Disciples which be left us for his Last Will as a Farewell for a Remembrance The most Noble Gate of Christianitie 1. IT is apparent how they have hitherto in Babell danced or contended about the Cup of Jesus Christ and about his holy Testaments for which they have caused many warres and bloud-sheddings but what kinde of knowledge concerning those Testaments they in Babell have appeareth by their works of Love among one another which their Councels have brought to passe where Men have stopt the mouth of the Holy Ghost and have made a worldly a Rule or Government Dominion out of the Priesthood of Christ 2. O you high Priests and b Or the learned in the Scripture Scribes what answer will you make to Christ when you shall be found thus at his comming Or doe you suppose you stand in the dark No you stand in the presence of the cleere countenance of Jesus Christ who is Judge of the quick and dead doe but open your eyes and rightly feed the flock of Jesus Christ he cometh and demandeth chem of you You are not all Shepheards or Pastours but intruded covetous Wolves you relie on your Schoole-Art or University Learning and Schollership O that avayleth nothing in the presence of God the Holy Ghost speaketh not from that he will not be bound up if you will be Pastours then you must hold out in the Temptation and put on the Garment of the Lamb in your heart you must not take the wooll of the sheepe onely from them but you must give them the food of the Holy Ghost in true Love and be practisers of it your selves c Note this But how will you give it if you be in the Wildernesse still and have chosen the Kingdome of this world to your selves in the Last Temptation What shall be said of you Is not the Anger broke out and burning carry fuell to it for Babell is on fire the d Humility and Love water is dried up or what have I to doe with thee that I must
continued in an Eternall Prison if the Eternall Word had not instantly Å¿ Or put given it selfe into the Centre of the fift forme as was manifested in Adam and Eve in the Garden of Eden 22. And now when the time came that the Word became Man then the Deare Life came into the soule againe But when the strife came that the fourth forme should be broken then the outward body of Christ and wee all in the fourth forme were environed with death and then all the formes in Nature did stirre and were all predominant together whereupon the Person of Christ in the Garden did sweat bloud out of his body when he cryed Father if it be possible take this cup from mee Thus the outward Man cried out and the Inward said yet not my will understand my outward will but thy will be done 23. And now because the Devill had so highly triumphed and had Man in the Eternall Prison therefore it was now permitted to the Spirit of this world that they viz. the Pharisees who lived onely according to the Spirit of this world all of them might doe and bring to passe whatsoever the Devill had brought into the Essences in the Garden of Eden and there all was turned into a substance and to an Essentiall work for a terrible Example to shew us that all whatsoever wee suffer to come into the soule and fill the soule full of with a totall will standeth in the figure and must come to light at the Judgement of God 24. For when Adam went out of the Angelicall forme into the fiercenesse of the forme of the Serpent then the Devils mocked him and that mocking must at this time be essentially or actually done upon the outward Man Christ and the Devils fatted swine the high Priests must have their pleasure upon him 25. And so when Adam went out of the Angelicall forme and property into the fourth forme then all the fierce wrathfull Essences fell upon him and t Qualified or mingled in him wrought in him and scourged him exceedingly But the Word of God in the Promise mitigated that againe though indeed wee must still feele it enough if thou hast any Reason consider it And now the outward Man Christ underwent this paine also outwardly when he was scourged for all the Inward formes which the Man Christ must beare inwardly for our sakes which caused him to sweate drops of bloud they stood also outwardly on his body to shew that the outward Man in this outward world stood and dwelt in such a source property or condition 26. And as Adam in Pride desired the Kingdome of this world and would be like God in it and weare the Crowne of this world so must Christ weare a Crowne of Thornes and must endure to be mocked by it as a false King for so the Devils also did to Adam when they had set the Crowne of folly upon him the Kingdome of this world 27. And as Adam after his entrance into the Spirit of this world must have his Essences broken when the Woman was made out of him and a ribbe was broken from his side for a wife so must bloud flow out of all the Essences of Christ in his scourging and his side must be opened with a Speare that therein wee may behold the broken Man within us which the Devill had mocked thus this Christ must beare the reproach 〈◊〉 us in his body 28. And as Adam went out from the Eternall Day into the Eternall darke Night wherein the Anger of God was so this Christ must be bound in a dark Night and be lead before the angry Murtherers who all opened their Jawes and would powre out their fury upon him 29. And as Adam in confidence of himselfe desiring to be high and wise like God himselfe went into the Spirit of the fierce source or property in this world so the second Adam must endure all mocking torment and paine to be inflicted upon him from the wise u Who were learned in the Scriptures Scribes that wee might see that in our greatest Art which wee suppose to have from the Schooles and Universities in this world wee are but fooles and that such wisdome is but folly before God and our own opinions and conceits stick therein as in Adam who thought he could not now faile he was become Lord therein viz. in his selfe-wisdome and he was but a foole Thus also when we fall from God and relie upon our own Reason wee are but fooles 30 How will yee then O Antichristian fooles binde us to your Art that wee should turne away from the Heart of God to behold your invented fables and fopperies Whereas in your wisdome of this world yee are but fooles as Adam also was when he drew away his Spirit from the hâ—â—rt of God The â—â—ame x Shame or reproach â—gnominâ—â— must our deare Lord Christ beare upon his shoulders Or doe yee thinke againe that wee are madde Truly our folly will be set before your eyes at the Last Judgement and thither wee appeale 31. And as Adam must carry the untoward grosse body that the Spirit of this world had put upon him and was scorned of all Devils because he had changed his Angelicall Body into a monstrous Vizard so Christ must carry his heavy woodden Crosse and was for our sakes scorned of all these wicked people 32. And as the fierce wrathfull Essences of the Anger of God pressed into Adam whereby he entered into Death of which God spake saying If thou eatest of the Tree thou shalt dye the Death understand the Death in the flesh even while they were in the earthly life so the sharp Nayles must pierce through the hands and feet of Christ and so he must enter into Death and as there is in the humane Essences before the Light of God a Crosse Birth so when the Light of God shineth therein all is turned into a pleasant flourishing blossome wherein the sharp Essences are not found or perceived 33. And when Adam with his soule entered into the fourth forme into the Spirit of this world then that Crosse Birth was stirred and when his wife was made out of his Essences he was y Parted asunder or broken divided in that Crosse Birth and so the Woman hath the one halfe of the Crosse and the Man the other halfe which you may see z Upon the Brain-pan of a Mans skull and of a Womans skull thus in the skull as also in the Essences and therefore Christ must dye uâ—â—n the Crosse and destroy Death on the Crosse 34. And as the soule of Adam hung between two evill Kingdomes as between the Kingdome of this world and the Kingdome of Hell so Christ hung on the Crosse between two a Or Theeves Murtherers And thus Christ must restore againe all that Adam had lost And as the one Malefactor turned and desired to be with Christ in his Kingdome so the one Kingdome vâ—z the Earthly Man must
yee Turkes and other superstitious People you should observe and understand aright wherefore Christ gave us â—â—ch Lawes as command us not to be revengefull and that when any strike us on the one cheeke wee should present the other to him and so further that wee should blesse them that curse us and doe well to them that hate us and hurt us understand yee this 94. Behold a true Christian who liveth in the Spirit of Christ must also walke in the conversation of Christ he must not walke in the fierce sterne revenging Spirit of this world but as Christ lived and conversed in this world after his Resurrection and yet not in the source or property of this world And though it is not possible for us while wee live in the source of this world to doe so yet in the new Man in Christ whom the Devill hideth and obscureth wee may if wee live in meeknesse then wee overcome the world in Christ if wee recompence Good foa Evill then we witnesse that the Spirit of Christ is in us and then wee are dead to the Spirit of this world for the sake of the Spirit of Christ which is in us and though wee are in this world yet the world doth but hang to us as it hung to Christ after his Resurrection and yet he lived in the Father in the Heaven even so doe wee also if wee be borne in Christ 95. Therefore let this be told you yee Jewes Turkes and other Nations yee need not looke for any other there is no other Time at hand but the Time of the Lilly and the signe of that time is the u See vers 82. signe of Elias Therefore take heed in what Spirit you live that the fire of Anger doe not devoure you and x Or consume you eate you up It is high time to cast Jezabel with her whoredomes out of the house least you receive the wages of the whore and as you revile one another so you devoure one another Truly if the contentious Disputations be not suddenly stayed and these courses mended the fire will burne out aloft over Babel and then there will be no remedy till the Anger eate up and consume all whatsoever is in it 96. Therefore let every one enter into himselfe and not speake of another and hold his way to be false but look that he turne himselfe and have a care that he be not found in Anger of the devourer else if he should hoope and hallow and laughing say looke how Babell burneth then he must be burnt and consumed also for he is fuell for that fire and whosoever feeleth a thought in himselfe that doth but wish for the Anger to devoure y And he is of Babell that proceedeth from Babell 97. Therefore it is very hard to know Babell every one supposeth that he is not in it and yet the Spirit sheweth mee that Babell z Includeth incompsseth encloseth the whole Earth therefore let every one look to his own wayes and not hunt after covetousnesse for the a The wrath devoureth all that covetousnesse gathereth together Driver destroyeth it and the Stormer eateth it up and consumeth it the Counsell of the Wise Man will not help then all the Wisdome of this world is folly for that b Or the devouring punishment Fire is from the Anger of God your Wisdome will turne to your hurt and scorne Of Christs Ascension into Heaven 98. As wee know when Adam had lived forty dayes in the Paradise then he went into the Spirit of this world whereas he should have gone into the Trinity for he stood in the Time of the Temptation and if he had held out these forty dayes then he had been fully with his soule in the Light of God and his body in Ternario sancto in the Holy Ternary like this Christ 99. For when he had conversed forty dayes after his Resurrection in the Proba or Triall in this world then he went up into a Mountaine whither he had appointed his Disciples to come and went up aloft visibly with his own body which he had offered up on the Crosse till a cloud came and did hide him from their fight for a sure signe that he was their Brother and that he in this Earthly forme and body would not forsake them as he also said to them Behold I am with you to the end of the world 100. Now then saith Reason whither is he gone is he gone out of this world aloft above the Starres into another Heaven Hearken my beloved Reason incline thy Minde to Christ and behold I will tell it thee for we see it and know it not I for when I say we you must not barely understand it of my Earthly Man for the Spirit that driveth this Pen is spoken of also therefore I write and say wee when I speake of my selfe as of the Author for I should know nothing if the Spirit of knowledge did not stirre it up in mee and there could be nothing found but in such a way the Spirit would not be in any other way but he did hide and withdraw himselfe and then my soule was very much disquieted in mee with great longing after the Spirit till I did learne how it was 101. Behold that which the Antients have invented and taught is not the Ground They tooke upon them to measure how many hundred thousand miles it is to c Coelum Empyreum they call it the Heaven whither Christ is gone They did it to this end that they might be Gods upon Earth themselves as their invented Kingdome sheweth and declareth which standeth meerly in Babell Behold when wee speake of the Thrones it is cleane another thing than that they meane and their blindnesse and ignorance is found though there is a Spirit in their knowledge which is not so much rejected but that Spirit is not or cometh not ex Ternario sancto out of the Holy Ternary out of the Body of Jesus Christ but it is out of the High Eternity which flieth up above the Thrones which may be mentioned in another place 102. Wee must continue in this Throne which is ours what are the other Thrones to mee where the Principalities of Angels are they are indeed our friends and faithfull helpers in the service of God wee must look upon our own Throne wherein wee were created and made Creatures and upon our Prince in that Throne upon God The first Purpose of God when he created us and beheld us in the Eternall Band that must stand 103. This was the Throne of Lucifer with his Legions but when he fell he was thrust out into the first Principle and then the Throne in the second Principle was empty in the same Principle God created Man which should continue therein and it was tempted to try whether that were possible and to that end it was that God created the Third Principle in the place of this world that Man also in the fall
notice oâ— it there the Keys of Peter must govern the Citie and they drew together with the Keys t Jus Divinum Divine Authority to them and so could use the Divine Power in deeds and wonders no more for they desired to be rich and wealthy upon Earth and not to be Poore with Christ who in this world as himselfe witnesseth had not whereon to lay his head they would not be such Christians in power and wonders As Adam who would not live in the Power but in a great Heape of Earth that he might have something to take hold of And heere may be rightly seene our Misery which Adam brought us into that our Essences alwayes reach after the Spirit of this world and desire onely to fill themselves with a great Heape from whence Adam and wee all have gotten such a swelled grosse untoward body full of sicknesses contrariety and contentious desires 24. Now when the Historicall Christendome and the true Christians grew together the Scepter was alwayes among the Learned who exalted themselves and made themselves potent and great and the simple Church yeelded to it as right and yet there was a desire after the Kingdome of God found in Men vâ—z the Noble Word of God which had u Imaged or figured it selfe in the minde imprinted it selfe in the Promise in Paradise in the Light of Life and which was made stirring by Christ that drave them indeed to the feare of God And then they built great x Temples or Churches Houses of Stone and called every one thither and they said that the Holy Ghost was powerfull there and they must come thither y Saying doe as wee say and not as we doe besides they durst be so impudent to say when they were found to be so wicked and malitious that the Holy Ghost was powerfully in the mouth of the wicked 25. But thou Hypocrite thou lyest if thou are ungodly thou canst not raise z The dead in trespasses and sinnes the Dead thou canst convert none that in this world lyeth drowned in sinnes thou mayest stirre the heart of the Beleever indeed through thy voyce which is a work of the Spirit but thou bringest forth none out of Death into life it is an impossible thing For if thou wilt convert a poore sinner which is drowned in sinne and lyeth captive in the Anger then the Holy Ghost must be in thy mouth and thy Essences must take hold of his and then thy Light will shine in him and thou shalt raise him out of the Death of sinnes and with thy Love in thy Tincture catch him and then he will come to thee with a hearty desire longing after the Kingdome of Heaven and then thou art his Confessour and hast the Keys of Peter and if thou art voyde of a The Holy Ghost that thou hast no Keyes 26. As the Confession is so is the Absolution Is the Patient an Historicall Christian so is the Physitian too and in them both there is a Mouth Hypocrisie But hath the Patient any vertue or power then the voyce bloweth that vertue or power up not from the power of the Physician but in the vertue or power of God who with his power even in a Thorne-Bush maketh it to grow which is the power in all things and so also in a voyce which in it selfe hath no ability 27. Thus it became a b Or fashion Custome that every one was bound to come to the Temple made of Stones and the Temple of God in Christ stood and standeth very empty but when they saw the Desolation in the c Disputations and Controversies Contention they called Councels and made Lawes and Cannons that every one must observe upon paine of Death Thus the Temple of Christ was turned into Temples made of stones and out of the Testimony of the Holy Ghost a worldly Law was made then the Holy Ghost spake no more freely but he must speak according to their Lawes If he reproved their Errours then they persecuted him and so the Temple of Christ in Mans knowledge became very obscure if any came that was borne of God and taught by the Holy Ghost and were not conformable to their Lawes he must be a Heretick 28. And so their d False power usurped supposed Jus Divinum Power grew and every one had great respect to it and they strengthened their Laws still more and more with the Power of Saint Peter till they raised themselves so high that they impudently set themselves as Lords over the Doctrine of the Apostles before God and gave forth that the Word of God and the Doctrine of the Saints must receive their value worth and authority from their Councels and what they ordained and instituted that was from God they were Gods dispencers of the Word Men must beleeve their Ordinances for that was the way and means e Meanes of salvation for the poore sinner to be Justified before God 29. But where then is the New Regeneration in Christ through the Holy Ghost Art thou not Babell a Habitation of all Devils in Pride How hast thou adorned thy selfe not for Christ but for thy own Pride for thy f God Maufim the belly God Idoll the bellies sake and thou art a Devouter But thy g Or Idoll Belly is become a stinck and hath gotten a horrible source there is a great fire of h Terrible devouring in that which thou hast made thy God Anguish in thy source for thou art naked and manifest before God thou standest as an impudent whorish woman Why doe you Layety hang and depend on such a Strumpet Her own l Usurped Jus Divinum usurped Authority is her Beast whereon shee rideth behold and consider her in the Revelation of John how the Holy Ghost setteth her forth in her colours 30. Wilt thou be an Apostle of Christ and wilt be but a Minister for the Belly and teach onely according to thy Art from whom doest thou teach from thy Belly that thou mayest fatten thy selfe thereby T is true thou shouldst be fed and thou shouldst have subsistence from Men if thou art Christs Disciple but thy Spirit should not stick in covetousnesse but in Christ thou shouldest not rely onely upon thy Art but shouldst give up thy selfe to God that God may speake from thee and then thou art in the Temple of God and not in the Temple of the institution of Mans Inventions 31. Look upon Saint Peter on the day of Pentecost who converted Three Thousand soules at one Sermon he spake not from the appointment of the Pharisees but out of the Spirit of Moses and the Prophets out of the Temple of the Holy Ghost that pierced through and enlightened the poore sinners But thou teachest Persecution onely consider thereby whence thou didst grow viz. out of that first stock where they fell from the Temple of Christ to humane conceits and Inventions where they sent forth Teachers according
third Principle falleth away and leaveth the soule and it can use that no more in Eternity Of the t Exit going-forth of the Soule 16. Seeing then that Man is so very earthly therefore he hath none but earthly knowledge except he be Regenerated in the Gate of the Deepe He alwayes supposeth that the soule at the deceasing of the body goeth onely out at the mouth and he understandeth nothing concerning its u Deep Essentiall vertues or faculties which are of a higher originall than the foure Elements Deepe Essences above the Elements When he seeth a blew vapour goe forth out of the mouth of a dying Man which maketh a strong smell all over the chamber then he supposeth that is the soule 17. O no beloved Reason it is not so the soule is not seene nor comprehended in the outward Elements but that is the Brimstone Spirit the Spirit of the third Principle for as when thou puttest out a Candle a filthy smell and stinck cometh from it which was not before when the Candle did burne so here also when the light of the body breaketh then the Brimstone Spirit is smothered from whence that vapour and deadly stinck proceedeth with its working Spirit or infecting poyson 18. Understand or consider it aright it is the source-Spirit or working Spirit out of the Gall which kindleth the Heart whereby the life was stirred which is choaked so soone as the Tincture in the Bloud of the Heart is extinguished The right soule hath no need of such going forth it is much more subtile than the Brimstone Spirit although in the life time it is in one onely substance 19. But when the Spirit of the foure Elements parteth then the right soule which was breathed into Adam standeth in its Principle for it is so subtile that it cannot be comprehended it goeth through flesh and bones also through wood and stone and x Breaketh or disturbeth stirreth none of them 20. It may be comprehended as followeth if it hath y Been enamoured and not broke off from it promised somewhat in the time of the body and hath not recalled it then that word and the earnest promise comprehendeth it which wee ought to be silent in here or else there is nothing that comprehendeth it but onely its own Principle wherein it standeth whether it be the kingdome of Hell or of Heaven 21. It goeth not out at the mouth like a bodily substance it is raw or naked without a body and instantly passeth at the departure of the foure Elements into the Centre into the Gate of the Deep in the hidden Eternity and that which it is cloathed withall that it comprehendeth and keepeth it if its treasure be voluptuousnesse might or power honour riches malice wrath lying or the falshood of the world then the fierce might of the Essences out of the first Principle comprehendeth these things through the sydereall Spirit and keepeth them and z Buddeth or floweth worketh therewith according to the Region of the Starres yet the starry Region cannot bring the Spirit of the soule into its own forme but it practiseth its jugling therewith and so there is no rest in its a Or Conscience Worme and its Worme of the soule hangeth to its Treasure as Christ said Where thy treasure is there is thy heart also 22. Therefore it happeneth often that the Spirit of a deceased Man is seene walking also many times it is seene riding in the perfect forme of fire also many times in some other manner of disquietnesse all according as the cloathing of the soule hath been in the time of the body just so hath its source or condition been and such a forme according to its source it hath after the departing of the body in its figure and so rideth in such forme in the source or working of the Starres till that source also be consumed and then it is wholly b Or without a body naked and is never seene more by any Man but the Deep Abysse without end and number is its Eternall dwelling house and its works which it hath here wrought stand in the figure in its Tincture and follow after it 23. Hath it wrought good here then it shall eate that good for all sinnes stand before it in its Tincture if it think inwardly in it selfe of the kingdome of Heaven which yet it neither seeth nor knoweth then it seeth the causes wherefore it is in such a source or misery for it selfe hath made that And there all the teares of the oppressed and afflicted are in its Tincture and they are fiery stinging and burning in a hostile manner fretting and gnawing in themselves and make an Eternall Despaire in the Essences and an hostile will against God the more it thinketh of c Or Forbearance Abstinence the more the gnawing Worme riseth up in it selfe 24. For there is no light neither of this world nor of God but it s own fiery kindling in it selfe and that is its light which standeth in the horrible flash of the grimnesse which also is an Enmity to it selfe yet the source is very unlike all according to that which the soule hath here burthened it selfe with For such a soule there is no remedy or counsell it cannot come into the Light of God and although St Peter had left many thousand Keys upon Earth yet none of them could open the Heaven for d That soule it for it is seperated from the Band of Jesus Christ and there is between it and the Deity a whole e Principle or Gulfe Birth and it is as with the Rich Man Luk. 16. where those that would come from thence to us cannot And this must be understood of the unrepentant soules which thus in hypocrisie or shew-holinesse depart from the body being unregenerated 25. But there is a great difference in soules and therefore f Or their departure is also unlike the going to Heaven is very unlike some of them are through true repentance and sorrow for their g Or evill deeds misdeeds through their Faith in the time of their bodies set or ingrafted into the Heart of God and new regenerated through the Birth of Jesus Christ and they instantly with the breaking of their bodies leave all that is h Transitory or corruptible Earthly and instantly also lay off the Region of the Starres and they comprehend in their Essences of the first Principle the mercy of God the Father in the kinde Love of Jesus Christ and these also stand in the time of their bodies according to the Essences of the soule which they receive from the Passion and Death of Christ in the Gate of the Heaven and their departure from the body is a very pleasant entring into the Element before God into a still Rest expecting their bodies without irksom longing where then the Paradise shall flourish againe which the soule tasteth very well but effecteth no source or worke till the first Adam
as he was before the Fall i Or be its clothing againe be againe upon it 26. These holy soules works also follow them in their Tincture of the Spirit of the soule in the holy Element so that they see and know how much good they have wrought here and their highest delight and desire is still continually in their Love to doe more good although without the Paradisicall body which they shall then first attaine at the Restoration they worke nothing but their source qualitie or property is meere delight and soft k Or Well-doing welfare 27. Yet you are to know that the holy soules are not so voyde of ability or power for their Essences are out of the strong Might of God out of the first Principle although because of their great humility towards God they doe not use that might whereas they continually expect their bodies in that still rest with great humility and yet their love and delight is so very great that at severall times they have wrought great Wonders or Miracles among the faithfull upon Earth which faithfull People so vigorously set their love and desire in them that one holy Tincture took hold of the other and so through the Faith of the Living wonders are thus done for thâ—re is nothing impossible to Faith 28. And it is not hard for the holy soules which are departed from the body to appeare l Or upon to a strong Faith of one that is Living for the firme faith of the living if it be borne of God reacheth also unto the kingdome of Heaven into the holy Element where the seperated soules have their Rest 29. And now if the deceased or seperated soule was here in this world a Candlestick and a declarer of the Name of God and that it hath turned many unto Righteousnesse then it appeareth also to the Living Saints which incline their Faith so strongly to them and it is not a jot harder now than in former times when in the tiâ—es of the Saints great Wonders were done for the Faith of the Living and the Love of the seperated soules towards the Beleeving Saints hath wrought them in the strong Might of God and God hath permitted it for the conversion of People that they might see the great Might of those that were deceased in God and that they are and live in another kingdome that so they might be assured of the Resurrection of the Dead by the great Miracles of the deceased soules All which in generall were put to Death for the witnesse of Jesus that the Heathen and all People might thereby see what manner of Reward the holy â—People had when they laid downe their life for the Testimony of Christ by whose example many People also were converted 30. But now â—hat a Bâ—bell of confusion is come out of this in that it is come so farre that the Saints departed are invocated or worshipped as Intercessours to God and that Divine honour is done them this the holy soules departed are not guilty of neither here they desired any such thing neither doe they present the miseries and necessities of Men before God But the fault lyeth in the forged Superstition of the wicked deceitfull Antichrist who hath founded his m Chaire or Throne Stoole of Pride thereon not as a living Saint which with the holy inclineth himselfe to God but as an earthly God he thereby arrogateth Divine Omnipotence to himselfe and yet hath none but is the greedy covetous proud Anti-christ riding upon the strong n The Arme of the Civill power Beast of this world 31. The soules departed doe not present our wants before God for God is neerer to us than the soules departed are and besides if they should doe so then they must have bodies as also Paradisicall sources or flowing properties springing up and working whereas they are in the still humility and meeke Rest and doe not suffer our soure miseries to enter into them but one holy Tincture taketh hold of another to increase the love and delight But they make not of Christ their Great Prince a Deafe Hearer as if he did neither heare feele nor see any thing himselfe who stretcheth out his armes and himselfe without ceasing calleth with his holy Spirit and inviteth all the children of Men to the wedding he will readily accept all if they would but come 32. How then should a soule come before Christ and pray for a Living Invocatour whereas Christ himselfe doth stand and invite Men and is himselfe the atonement of the anger in the Father For the Father hath given Men to the Sonne as himselfe witnesseth They were thine and thou hast given them to mee and I will that they be with mee and see my Glory which thou hast given mee 33. O thou confounded Babell goe out from Antichrist and come with a penitent heart and minde before thy mercifull Brother and Saviour of all Men he will more readily heare thee than thou come to him Step onely out of this wicked Babell into a new Birth and be not so much in love with the kingdome of this world thou art but a meere Guest and stranger in it what availeth thee thy o Or corruptible transitory honour from men which scarce lasteth one moment Thou shalt indeed get much greater surpassing joy and honour in the new Regeneration where the holy soules in the Heaven and the Angels will rejoyce with thee Consider what joy and gladnesse thou wilt stirre up thereby in the Heart of Jesus Christ where then instantly the precious Talent the Holy Ghost will be given thee and thou wilt get the Keys of the Kingdome of Heaven that thou thy selfe mayst open it or dost thou think it is not true doe but seek and try with an earnest minde and thou wilt finde wonders indeed thou thy selfe shalt know understand and without any doubt at all assuredly see in thy minde out of what Schoole this is written 34. Now the minde thinketh that if all the workes of a soule which it wrought here shall follow it in the figure then how shall it be if a soule here hath for a long time p Or wrought great crimes sinnes and blasphemies committed great abominations then they will be great shame to it if they must stand in the figure before its eyes This is a great stumbling block of the Devills which plagueth the poore soule and usually forceth it thereby into despaire so that it selfe continually presenteth its sinnes before it and despaireth of the Grace of God 35. Now behold thou beloved soule who art dearly redeemed by thy Saviour Jesus Christ with his entrance into the humanity and with his entrance into the Abysse of Hell and plucked off from the Kingdome of the Devill in the Might of the Father and sealed with his bloud and Death and covered with his Ensigne of Triumph all thy works both the evill and the good which thou hast done follow thee in the shadow but
is the soft still Habitation 68. So also it is with the damned soule when the body breaketh the soule needeth no flying forth or departing far away it remaineth in that which is outermost b Beyond without the foure Elements in the darknesse and in the c Or Aking property anguishing source its source is that which cometh after the light and its rising or springing up is enmity against it selfe and so climeth continually aloft over the Thrones of the Deity and findeth them not to Eternity but it rideth in its pride aloft over the Thrones in their own Game with the strong might of the grimnesse of which you shall finde at large about the Description of the last Judgement CHAP. XX. Of Adam and Eve's going forth out of the Paradise and of their entring into this world And then of the true Christian Church upon Earth and also of the Antichristian Cainish Church 1. HEre wee shall not be acceptable to the Antichrist much lesse to his stout Horse or stately Beast but seeing it thus appeareth to us in the wonder wee will describe it for a Memoriall to our selves and behold how the beginning and end of every thing is that wee also in our Combat may labour in the a Or in the hidden Mysteries Gate of the Deepe although it be plaine that wee have nothing else to expect in this world for this Revelation or Manifestation from Antichrist and his Beast but scorne contempt disgrace and danger of our temporall life yet wee comfort our selves with the Eternall Conquest in our Saviour Christ wherein wee have to expect our great recompence the glimpse of which appeareth to us here b Or in great wondering in the great Wonder for which cause wee will proceed and not look upon this world but esteeme that which is to come greater than all 2. Our writing also will serve in its due time when the c The blossome of the sweet smelling Purity Lilly-Rose shall blossom for in these writings there is many a Noble Rose-Bud which at present because of the great darknesse in Babell cannot be knowne but there is a time wherein it shall d Or be known stand according to its Spirit 3. Now if wee here discover the Antichrist the Devill e Or by in his Beast will mightily resist us and cry out upon us as if wee would stirre up sedition tumults and uproares but that is not true doe but earnestly consider what a Christian is it belongeth not to him to make uproares for he is a sheepe in the midst among Wolves and must be in the forme and minde of a sheepe and not of a Wolfe 4. Though indeed the Spirit of God in zeale and in the great might of the Father armeth many in the fiercenesse or wrath as may be seene by Elias where sometimes the sword of the wrath of God is given to the Angel for the slaying of Baals Priests in Babell by Elias Also where Moses Brake the Tables and imployeth the sword against the sinne of the worshippers of the Calfe which neither Moses doth nor Elias but the fire of the wrath of God by Elias on the Mount 5. Now when God the Lord had pronounced Adam and Eves sentence about their Earthly misery labour cares and hard burthen which they must beare and that he had confirmed them husband and wife and also bound them in the Oath of Wedlock to keep together as one onely body and to love and help one another as the Members of one and the same body they were then wholly naked they stood and were ashamed of their earthly Image and especially of the Members of their f Or privities shame also they were ashamed of the g The dung excrement of the earthly food of their bodies for they saw that they had a Beastiall condition according to the outward body with all its substance also heat and cold fell upon them and the chast Image of God was h Or lost extinct and now they must propagate after a Beastiall manner 6. And then God the Lord through the Spirit of this world made them cloaths of the skinnes of Beasts and put those on them through the Spirit of this world that they might see that according to this outward world they were Beasts and he taught them how they should seek the wonders in the Spirit of this world and manifest them and cloath themselves out of the wonders 7. And here it may be seene very perfectly that Man in this world is not at home but he is come into it as a Guest and hath not brought the cloaths of this world with him as all other creatures that are at home therein doe but must borrow cloathing from the i Or from the creatures of the foure Elements children of the Starres and Elements and must cover himselfe with strange cloaching which he brought not along with him when he entred into the Spirit of this world with which he strutteth it like a proud Bride and sheweth himselfe supposing that he is very fine and brave in it and yet it is but borrowed from the Spirit of this world which in its due time taketh it away againe and lendeth it him but for a while and then consumeth it againe 8. And this is done to the end because the Spirit of this world continually seeketh the Noble virgin of the Divine Wisdome and knoweth that shee is in Man that Man should seek the great wonders that are in k The Spirit of this world it and bring them to light k The Spirit of this world It still supposeth that it shall through Man bring the noble Tincture to light that the Paradise might appeare and that l The Spirit of this world it might be freed from vanity 9. For the holy Element continually m Or laboureth longeth or groaneth through the foure Elements to be released from the vanity of the foure Elements in like manner also the qualifying or influence of the grimme constellations or Starres laboureth and therefore it driveth man to seek such wonderfull formes or wayes that the Eternall wonders of God might be n Or discovereth manifested which in the breaking of the world shall stand all in the o Figure of the world figure in the shadow 10. Therefore all Arts and Sciences or Trades are through the Starry Spirit of this world from God p Or brought to light manifested in Man that they may appeare in wonders and to that end God created this world that his wonders might be made q Or knowne manifest and therefore God permitted that Man is entred into the Spirit of this world that he might manifest his wonders through him Yet he desireth also that r Man he should not misuse this world but that he should goe againe out of this world into him he desireth that Man should be where he is And therefore he instantly shewed Adam and Eve their monstrous