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 Fâill 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
bitter property remained altogether hidden for the light of God from eternity preserved it and kept it pleasant cleare and bright But when God moved himselfe to create then it became manifested for the Angels were created out of the indissoluble Band out of the Matrix and were bodified from the moving Spirit of God 25. Now when God had created great potent princely Angels and that in the place of the fourth forme in the Matrix where the source of Fire hath its originall they stood not neither did they cast their h Or Their minds into resignation imaginations forward into the fift forme wherein the sprouting forth of Paradise consisteth but they cast their Imaginations back into themselves and formed or created a will or purpose in the Matrix to domineere in the fire over the light of God and Paradise For the fiery Matrix viz. the abysse of Hell moved it selfe in the creation so hard that Lucifer that great Prince hath formed his will out of it and is continued therein supposing that so he should be a Great and terrible Lord in his whole place of Dominion 26. Thus the Devill moved the Matrix and the fiery forme moved the Devill for i The fiery forme would have a Creature of its own that also would be creaturely as well as all the other formes in the Matrix which yet was opposite to the fift forme in the Matrix where in the meeke and cleere light the pleasant source of love springeth up wherein the second principle standeth eternally 27. When this storme was in the Creation in the first Principle the Matrix became very big or much impregnated and kindled and every forme in the Matrix wrought stirred or acted But because the anger and the wrath had there elevated it selfe and that this place could not thus subsist in Paradise therefore God moved this place yet more in the Matrix which was yet the more kindled where then is to be the Devils Bath repository or dwelling place and the fourth forme stood in the flash of the fire which reflected back into the mother and k Felt or perceived found the Spirit of God in the forming or creation where in a moment that fourth forme lost its wrathfull smart fierce property authority or right and became in great joy white cleere and l Or Bright light and in thâs place or thing consisteth or standeth the Fiat by which God created Heaven and Earth for before the fiat the third Principle was not manifested but there was meerly Paradise in the place of this world 28. But God seeing that the great Prince Lucifer would domineere in the Matrix in the strength of the fire in his place therefore he shut up the fift forme in the Matrix of Paradise from him for it is shut up both in its inward corporeall forme and outwardly also m With or rarified 29. For when the Matrix became thin again dead and vanquished from the risen light then the materiall Matrix turned to water as wee may perceive and in this kindling before the light of the Sunne when the Matrix was still in the harsh fiercenesse the Matrix attracted that which was wrought together into a water-spirit out of which came the rocky clifts stones and the dark earth which before the time of the Creation was but a n Dust cloud durt or puddle Chaos and in that time sprung forth the third Principle the fiery Heaven in the fift forme in the Matrix by the fiat which the Father spake through his heart or Son by and in the going forth of his Spirit who there o The Spirit moved upon the Water upon the Matrix in the fift forme framed the fiery Heaven as the highly worthy Moses hath cleerly written of it for the Matrix is the water-water-spirit in the originall in the first forme and now when it became materiall in the place of this world then the Spirit moved upon the Water in the heavenly Matrix which is immateriall from whence the materiall water is generated and so formed the Creatures 30. Thus in this springing up or going forth the materiall Matrix was extinguished and the wrathfulnesse tartnesse or fiercenesse is come in the stead thereof And the Devill remained in the originall of the Matrix which cannot be altered in Eternity between Paradise and this world in the dark Matrix and with the creation of the Earth he was thrust downe from his high Throne or seate where now the fiery starry Heaven is CHAP. VI. Of the Separation in the Creation in the third Principle 1. IF ye consider of the a Distinction specificall difference or forme or variation whereby every thing hath its own peculiar Essence Separation and the springing forth in the third Principle of this world how the starry Heaven should spring up and how every Starre hath a peculiar forme and property in it selfe in every of which a severall Centre is observed so that every one of them is fixed or steady and master or guider of it selfe and that every one of them ruleth in the Matrix of this world and b Or qualifieth worketh and generateth in the Matrix after their kinde And then afterwards if wee consider the Sunne which is their King heart and life without whose light and vertue c The starres they could neither act nor effect any thing but remain in the hard dark death and this world would be nothing but a fierce rough hardnesse And further if we consider the elements of fire and water and observe how they continually generate one in another and then how the constellations doe rule in them as in their own propriety and also consider what the mother is from whence all these things must proceed then we shall come to see the separation and the eternall mother the d Or bringer forth genetrix of all things 2. Nay we have it clearly and plainly to be seen in our selves and in all things if we would not be so mad blinde and self-conceited and would not be so drawn and led by a e Outward Reason School-boy but did stick close to the Schoolmaster himselfe who is the master of all masters for we see indeed that all things spring out of the eternall mother and as she is in her own birth so she hath generated this world and so is every creature also generated And as that mother is in her springing forth in multiplication where every fountain or source hath another centre in it from the genetrix and a separation or distinction but undivided and not asunder so also this world is generated out of the eternall mother which now is such another genetrix and yet is not separated or sundred from the eternall f Or Nature mother but is come to be in a materiall manner and it hath through the Sun attained another light and life which light and life is not the wise master himselfe but the wise
you think consider and perceive that representeth God the Father The light which shineth in your soule whereby you know the vertue or power in you and leade and direct or order your selfe with that representeth God the Sonne or the Heart the eternall power and vertue and the minde in which the vertue of the light is and that which proceedeth from the light wherewith you governe your body that representeth the Holy Ghost 23. The f Or blindnesse of understanding darknesse that is in you which longeth after the light that is the first Principle the vertue or power of the light which is in you whereby you can see in your minde without bodily eyes that is the second Principle and the longing power or vertue that proceedeth from the minde and attracteth and filleth or impregnateth it selfe from whence the materiall body groweth that is the third Principle And you may understand very exactly how there is an inclosure stop or knot between each Principle and how God is the beginning and the first vertue or power in all things and you understand that in this grosse sluggish or dull body you are not in g Or in the Divine joy wherein God and the Angels dwell Paradise for that outward body is but a misty excrementitious dusky opake procreation or Out-birth in the third Principle wherein the soule lyeth captive as in a dark dungeon of which you shall finde a very large description when wee come to write about the Fall of Adam 24. Now mark when God would manifest himselfe by the materiall world and the Matrix stood in the anguishing birth wherein the Creator moved the first Principle to the creating of Angels then the Matrix stood undivided in the inward h Or substance Essence for there was then no comprehensibility but spirit onely and the vertue of the spirit The Spirit was God and the vertue was Heaven and the spirit wrought in the vertue so that thereby the vertue became attracting and longing for the Spirit beheld it selfe in the vertue and therein the Spirit created the vertue from whence the Angels came to be and thus the vertue became the dwelling of the Angels and the Paradise wherein the Spirit wrought and the Spirit longed after the light and the light shone in the vertue so there is a Paradisicall joy and pleasant sport therein and thus God is manifested 25. Now thus the eternall light and the vertue of the light or the heavenly Paradise moveth in the eternall Darknesse and the Darknesse cannot comprehend the light for they are two severall Principles and the darknesse longeth after the light because that the Spirit beholdeth it selfe therein and because the divine vertue is manifested in it but though it hath not comprehended the Divine vertue and light yet it hath continually with great lust lifted up it selfe towards it till it have kindled the roote of the fire in it selfe from the beames of the light of God and there arose the third Principle and it hath its originall out of the first Principle out of the dark Matrix by the i Beholding imagining or reflection speculating of the vertue or power of God But when the kindled vertue in this springing up of the third Principle in the darknesse became fiery then God put the Fiat therein and by the moving Spirit which goeth forth in the vertue of the light created the fiery source in a bodily manner and severed it from the Matrix and the Spirit called the fiery created properties starres for their qualitie 26. Thus it is plaine to our sight how the starry heaven or as I may better render it to the enlightened Reader the Quintessence or the fift forme in the Birth is severed from the watery Matrix or else there would have been no ceasing from the generating of stones and earth if the fiery k Propertie or kinde nature had not been severed but because the eternall Essence viz. God would manifest himselfe in the dark Matrix and hath desired to make the nothing something therefore he hath severed the kindled vertue and made the Matrix cleere or pure 27. And thus now the Matrix standeth incomprehensibly and longeth after the fiery nature or condition and the fiery nature longeth after the Matrix For the Spirit of God which is a Spirit of meeknesse l Speculateth or imagineth beholdeth it selfe in the watery Matrix and the Matrix receiveth vertue from thence thus there is a constant will to generate and work and the whole nature standeth in a great longing and anguish willing continually to generate the Divine vertue God and Paradise being hidden therein but it generateth after its kinde according to its ability 28. Now when God had severed the Matrix with or from it s fiery forme and would manifest himselfe with this world then he put the Fiat into the Matrix and spake out of himselfe saying Let there be Hearbs Grasse Trees and Beasts every one according to their kinde This speaking was the heart or the vertue or power of the Eternall Father But the Spirit which had the Fiat went from the Eternall Father in the vertue of the heart of God forth with the will and the will was the Fiat and m Created made the Out-Birth in the third Principle materiall visible and comprehensible each according to its Essence as the vertue was so was also its body For there the fiery Matrix or the Constellation gave its vertue to the Fiat and the watery Matrix with the Elements received the vertue and so were impregnated and each Element generated its own creatures out of it selfe as also each forme in the fiery and watery Nature out of themselves and yet it became no seperable Essence but onely every creature was seperated according to its kinde according to the Eternall vertue which arose in the longing by the lust and became the third Principle which was not before Time began 29. Thus the starry Heaven ruleth in all creatures as in its proper own it is the husband or Man and the Matrix or the watery forme is its wise or Woman which it continually impregnateth and the Matrix is the genetrix which bringeth forth the childe which the Heaven n Maketh or formeth begetteth and that is the created Heaven in the third Principle from whence the Elements are proceeded viz. the watery Matrix out of which the visible water generated it selfe and still alwayes doth generate it selfe in the anguish 30. Therefore Moses writeth That God created the Heaven out of the midst of the Waters This you must understand to be out of the eternall watery Matrix which is but a Spirit wherein the Paradise is and the holy Heaven viz. the Divine vertue which the dark Matrix lusted after in its hunger out of which the visible Matrix of the foure Elements is proceeded out of which the Essence of all Essences that now are were created by the Fiat through the
that out of it proceedeth joy and sorrow laughter and weeping hope and doubting wrath and love lust to a thing and hate of the thing you finde therein wrath and malice also love meeknesse and well-doing 35. Now the Question is May not the minde stand in one onely will viz. in meere love like God himselfe Here sticks the mark the ground and the knowledge behold if the will were in one onely Essence then the minde would also have but one quality that could give the will to be so and it should be an immovable thing which should alwayes lie still and should doe no more but that one thing alwaies in it there would be no joy no knowledge also no art or skill of any thing at all and there would be no wisdome in it also if the quality were nor in infinitum it would be altogether a Nothing and there would be no minde nor will to any thing at all 36. Therefore it cannot be said that the totall God in all the three Principles is in one onely will and essence there is a distinction or difference to be observed though indeed the first and the third Principle be not called God neither are they God and yet are his essence or substance out of which from eternity the light and heart of God is alwaies generated and it is one essence or being as body and soule in Man are 37. Therefore now if the Eternall minde were not out of which the Eternall will goeth forth then there would be no God But now therefore there is an Eternall minde which generateth the Eternall will and the Eternall will generateth the Eternall heart of God and the heart generateth the light and the light the vertue and the vertue the Spirit and this is the Almighty God which is one unchangeable will For if the minde did no more generate the will then the will would also not generate the heart and all would be a nothing But seeing now that the minde thus generateth the will and the will the heart and the heart the light and the light the vertue and the vertue the Spirit therefore now the Spirit againe generateth the minde for it hath the vertue and the vertue is the heart and it is an indissoluble Band. The Depth 38. BEhold now the minde is in the Darknesse and it conceiveth its will to the light to generate it or else there would be no will nor yet any Working Birth this minde standeth in anguish and in a longing or is in labour and this longing is the will and the will conceiveth the vertue and the vertue fulfilleth satisfieth or impregnateth the minde thus the kingdome of God consisteth in the vertue or in power which is God the Father and the light maketh the vertue longing to be the will that is God the Sonne for in the vertue the light is continually generated from Eternity and in the light out of the vertue goeth the Holy Ghost forth which generateth againe in the dark minde the will of the Eternall Essence 39. Now behold deare soule that is the Deity and that comprehendeth in it the second or the middlemost Principle Therefore God is onely Good the love the light the vertue or power Now consider if the minde did not stand in the darknesse there would no such eternall wisdome and skill be for the anguish in the will to generate standeth therein and the anguish is the quality and the quality is the t Plurality multiplicity or variety and maketh the minde and the minde againe maketh the multiplicity or plurality 40. Now deare soule see all over round about you in your selfe and in all things what finde you therein you finde nothing else but the anguish and in the anguish the quality and in the quality the minde and in the minde the will to grow and generate and in the will the vertue or u Faculty or ability power and in the vertue the light and in the light its forth-driving Spirit which maketh againe a will to generate a twig bud or branch out of the Tree like it selfe and this I call in my Booke the Centrum the Centre where the generated will becometh an Essence or substance and generateth now againe such another Essence for thus is the Mother of the Genetrix 41. Now the anguish hath the first Principle x under its power in possession seeing it standeth in the Darknesse it is another essence than the essence in the light is where there is nothing else but meere love and meeknesse where no source or torment is discovered and the quality which is generated in the Centre of the Light is now no quality but the eternall skill and wisdome of whatsoever was in the anguish before the Light brake forth this wisdome and skill now alwaies cometh to helpe the conceived will in the anguish and maketh in it selfe againe the Centre to the Birth that so the sprout may generate it selfe in the quality viz. the vertue and out of the vertue the fire and out of the fire the Spirit and the Spirit maketh in the fire the vertue againe that thus there may be an Indissoluble Band and out of this minde which standeth in the darknesse God generated the Angels which are flames of fire yet y Or throughly enlightened shining through and through with the divine light for in this minde a Spirit can and may be generated and not else for before it in the heart and light of God there can no Spirit be generated for the heart of God is the end of Nature and it hath no quality therefore also nothing cometh out of it more but it continueth unchangeably in the Eternity and it shineth in the minde of the quality of the darknesse and the darknesse cannot comprehend it 42. Now therefore in the anguishing minde of the darknesse is the inexpressible or unutterable source quall or rising property from whence the name quality existeth as from many qualls or sources or Wells into one quall or source and out of these many sources running into one source springeth forth the plurality of skill so that there is a multiplicity or variety of it and the Spirit of God out of the light cometh to helpe every skill or science or knowledge and in every skill of the sources or quals in the quality by its kinde z Infusion infecting of the love it maketh againe a centre and in the centre a source or quall or spring is generated againe as a twig out of a Tree where againe there springeth forth a minde in the anguish and the Spirit of Love with its infecting or infusing of kindnesse maketh all every thought in the will and that essentially 43. For the will in the Centre climeth aloft till it generateth the fire and in the fire is the substance and essentiality generated for it is the spirit thereof and the end of the will in the dark minde and there can be nothing higher generated in
the anguish than the fire for it is the end of nature and it generateth againe the anguish and the source as may be perceived Now therefore the dark anguishing aking or anxious minde hath not onely one substance viz. one being or essence in it selfe but many or else no quality could be generated and yet it is truely but one being essence or substance and not many 44. Thou deare soule thus saith the high Spirit to thee yeeld up thy minde here and I will shew it thee Behold what doth comprehend thy will or wherein consisteth thy life If thou sayest in water and flesh No it consisteth in the fire in the warmth if the warmth were not then thy body would be stiff with cold and the water would dry away therefore the minde and the life consisteth in the fire 45. But what is the fire First there is the Darknesse the Hardnesse the eternall cold and the Drinesse where there is nothing else but an eternall hunger Then how cometh the fire to be Deare soule here in the fires coming to be the Spirit of God viz. the eternall Light cometh to helpe the hunger for the hunger existeth also from the Light because the divine vertue beholdeth it selfe in the darknesse therefore the darknesse is desirous and longing after the Light and the desirousnesse is the will 46. Now the will or the desirousnesse in the drinesse cannot a Or attaine reach the Light and therein consisteth the anguish in the will longing after the Light and the anguish is attractive and in the attracting is the woe and the woe maketh the anguish greater so that the anguish in the b Sourenesse or astringency harshnesse attracteth much more and this attracting in the woe is the bitter sting or prickle or the bitternes of the woe and the anguish reacheth after the sting or prickle with attracting and yet cannot c Or catch it comprehend it because it resisteth and the more the anguish attracteth the more the sting or prickle raveth and rageth 27. Now therefore the anguish bitternesse and woe in the sting or prickle are like a brimstone spirit and all spirits in Nature are Brimstone they torment or cause the anguish in one another till that the light of God cometh to help them and then there cometh to be a flash and there is its end for it can clime no higher in nature and this is the fire which becometh shining in the flash in the soule and also in the minde For the soule reacheth the vertue of the light which doth put it into meeknesse and in this world it is the burning fire in Hell it is immateriall and there it is the Eternall fire which burneth in the d Or property quality 48. Now thou deare soule here you see in a Glasse how very neere God is to us and that he himselfe is the heart of all things and giveth to all vertue power and life Here Lucifer was very e Carelesse inconsiderate heedlesse and became so very proud that when this Brimstone Spirit in the will of the minde of God was created then he would faine have fline out above the end of nature and would drive the fire out above the meeknesse he would faine have had all burne in the fire he would have ruled or domineered the sparks of fire in the Brimstone Spirit did elevate themselves too high and these Spirits pleased not the Creator or the Spirit in the Fiat and therefore were not established Angels although in the first minde when the Centre was opened to the creation of the Spirits he came to helpe them and f Or reflected on them beheld them as well as the other Angels but they indeed generated a fiery will when they should have opened their Centre to the regeneration of their mindes and so should have generated an Angelicall will 49. The first will out of which they were created that was Gods and that made them good and the second will which they as obedient children should have generated out of their Centre in meeknesse that was evill and therefore the g The Generator for the will which he generated Father for generating such a childe was thrust out from the vertue of God and so he spoyled the Angelicall kingdome and remained in the source of the fire and because the h The will that was borne out of their minde evill childe of their minde did turne away from the meeknesse therefore they i Or came to be attained what they desired For the minde is the God and the Creator of the will that is free from the Eternall Nature and therefore what it generateth to its selfe that it hath 50. Now if you aske Wherefore came not the Love of God to helpe them againe No friend their minde had elevated it selfe even to the end of Nature and it would faine have gone out above the Light of God their minde was become a kindled source of fire in the fierce wrath the meeknesse of God cannot enter into it the Brimstone Spirit burneth eternally in this manner he is an enemy to God he cannot be helped for the Centre is burning in the flash his will is still that he would faine goe out above the meeknesse of God neither can he get frame or create any other will for his source hath revealed the end of Nature in the fire and he remaineth an unquenchable source of fire the heart of God in the meeknesse and the Principle of God is close shut up from him and that even to Eternitie 51. To Conclude God will have no fiery Spirit in Paradise they must remaine in the first Principle in the Eternall Darknesse if they had continued as God had created them when the meeknesse shined or appeared to them and had put the Centre of their mindes into the meeknesse then the light of God should for ever have k Or throughly enlightened them shined through them and they should have eaten of the Verbum Domini the Word of the Lord and they should with the roote of their Originall have stood in the first Principle like God the Father himselfe and with the will in the minde they should have stood in the second Principle thus they should have had a Paradisicall source quality or property and an Angelicall will and they should have been friendly in the l Or heavenly Earth Limbus of Heaven and in the love of God CHAP. XI Of all Circumstances of the Temptation 1. NOw the Highest Question is What that is which caused the minde of the Devill so to elevate it selfe and that so great a number of them are fallen in the high mindednesse or pride Behold when God set the Fiat in the will and would create Angels then the Spirit first separated all qualities after that manner as now you see there are many kinds of Starres and so the Fiat created them severall Then there were created the Princely Angels and the Throne-Angels according
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 âve 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
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 fouâe 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
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 Bââd 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 murtheroârs 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
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. Wâat 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
for want of Examining what is in themselves yet they may well perceive that the Ground of what hath ever been lyeth in Man for whatsoever any Man hath been or can be must needs be in that Man that attaineth to it as the Ground of the Most Excellent Flower is in the Roote from whence it groweth and then sure the Ground of all that was in Adam or any since or shall be is in any one of us for whatsoever Ground lay in God the same lyeth in Christ and in him it lyeth in us because he is in us all There is nothing but may be understood if wee doe but consider how every thing that ever was or shall be knowne truly is feelingly understood by and in him that knoweth it as he ought and he that thus knoweth God within him cannot but know the Father Sonne and Holy Ghost Angels Men and all other Creatures even the Devils and may well be able to speak the Word of God infallibly as the Holy Men that Penned the Scriptures and others also and he that can understand these things in himselfe may well know who speaketh by the Spirit of God and who speaketh his own Phansies and Delutions as our Saviour said He that doth the will of my Father which is in Heaven shall know of my words whether they be of God but if that will of his Father in Heaven had not been in them from the beginning of their life in their Conception in their Mothers womb how could they to whom he said this have done that will whereby they might know whence his words proceeded and according to this Rule may any discerne the words and writings of All therefore such things as these are necessary to be knowne There are some who have desired his writings might be Epitomised for ease of those that have not leisure to reade so large Treatises truly the spare time they spend in any other outward thing may be spent with more benefit a thousandfold in this and where he hath written at large it would not be understood if it were contracted more in briefe all his Books as large as they are are but a small sparke of the Great Mystery and where he hath written more in briefe it is so obscure to some that they think it impossible to be understood which he wrote both so briefly obscurely as I conceive that none but such as would be diligent in the practise of that which he hath written plainly and at large should be able to understand it It is intended that the Booke of the Threefold Life which with the Three Principles and forty Questions are a Compleate contence of All the Mysteries should be published in English with the soonest conveniency and in the meane time for a Tast of the Spirit of Prophecy which the Authour had there is a little Treatise of some Prophecies concerning these latter times collected out of his writings by a Lover of the Teutonick Philosophy and Entituled Mercurius Teutonicus In turning the German into English I retaine in some places the propriety of the German Language because the Authour should be rendred as neere as might be in his own Expression that those Excellent Notions which he layeth down might not be slipt over as men doe common current English but that the strangenesse of the words may make them a little stay and consider what the meaning may be having some difference from the vulgar English phrase also where it is somwhat hard at first sight to know what some of the words meane I have set the Synonima's in the Margin and sometime the English rendring between two such Semiquadrates In the Preface to the Lovers of Wisdome set before the 40 Questions in English there are some of the many benefits mentioned that would arise from the studying this Authours writings which may be there Read among the Rest there is a hint about reforming the Lawes by Degrees in every Nation and there is no doubt but if those in whose hands it is to make Lawes did but consider that the Spirit of God is and may be stirred up in them they would stirre him up make a Reformation according to that Spirit of Love the Holy Ghost and then they would be Gods true Vicegerents they would be Fathers of their Countrey deale with every Obstinate rebellious Member in the Kingdom as a Father would doe with a disobedient childe first tell him lovingly and shew him his faults if that will not do he will inquire the Reason and study some course to remedy the cause that hindreth his amendment but if he should goe beyond the bounds of reason and be beside himselfe he would take care of his safety livelihood and cure God taketh such care for us all though we be most obstinate enemies against him and we should do so for all our Brethren the sonnes of Adam though they be our Enemies wee should Examine their wants in all things and supply them that necessity may not compell them to be our enemies still and offend God that they may but live If they will not be quiet when they have their wants supplied and their wrongs redressed but will turne Murtherers and so deserve to live no longer in mercy let them be provided for as other more friendly children of the Common-wealth and removed to live by themselves in some remote uninhabited Countrey where they may have no occasion to doe hurt among those whom they would not suffer to live quietly but let them not there want that which may give them honest subsistence as others who are willing to transplant themselves and for those that desire to live quietly and peaceably at home let all their Earthly things be so ordered that they may easily understand what right and wrong is by having most briefe plaine easie Lawes to be Governed by and have their wants considered and supplied then all Hearts will blesse the Hands of such Reformers and Love will cover All the Ends of the Earth and the God of Love will give us his blessing of Peace all the world over and then the King of Glory will dwell with Men and All the Kingdomes of the Earth will be his Who would not desire such a Thing with mee The unworthiest of the Children of Men J. S. The Authors Preface to this BOOKE 1. MAN can undertake nothing from the beginning of his youth nor in the whole course of his Time in this world that is more profitable and necessary for him than to learne to know himselfe What he is out of what from whence and for what he is Created and what his a Duty employment or businesse is Office is In such a serious Consideration he will presently finde that he and all the Creatures that are come all from God he will also finde among all the Creatures that he is the most Noble Creature of them all from whence he will very well perceive how Gods intent is towards him in that
be new-borne in him 17. Therefore there is nothing more profitable to Man in this world while he dwelleth in this miserable corrupted house of flesh than to learne to know himselfe now when he knoweth himselfe aright he knoweth also his Creator and all the Creatures too also he knoweth how God entendeth towards him and this knowledge is the most acceptable and pleasant to me that ever I found 18. But if it should happen that these Writings should come to be read and perhaps the Sodomitish world the fatted swine thereof may light upon them and roote in my Garden of Pleasure who cannot know or understand any thing but to scorne scandalize reproach and d Or dispute alwayes arguing without looking after the Salvation of their souls Cavill in a proud haughty way and so doe know neither themselves nor God much lesse his children I entend not my writing for them but I shut and lock up my Book with a strong Boult or Barre from such Ideots and wilde Heifers of the Devill who lye over head and eares in the Devils murthering Denne and know not themselves they doe the same which their e Or Schoolemaster Teacher the Devill doth and remaine children of the severe Anger of God But I will heere write plainly and clearly enough for the children of God the world and the Devill may roare and rage till they come into the Abysse for their Houre-Glasse is set up when every one shall reape what he hath sowen and the Hellish Fire will sting many sufficiently for his proud spitefull and despising haughtinesse which he had no beliefe of while he was heere in this life 19. Besides I cannot well neglect to set this downe in writing because God will require an account of every ones Gifts how they have employed them for he will demand the Talent which he hath bestowed with the encrease or use and give it to him that hath gained much but seeing I can doe no more in it I commit it to his will and so goe on to write according to my knowledge 20. As to the Children of God they shall perceive and comprehend this my writing what it is for it hath a very convincing Testimony it may be proved by all the Creatures yea in all things especially in Man who is an Image and Similitude of God but it continueth hidden and obscure to the Children of Malignity or Iniquity and there is a fast f A Seale that can be opened by no Academick or University or Scholastick learning but by earnest repentance fasting watching praying knocking and seeking in the sufferings of Iesus Christ by the Holy Ghost Seale before it and though the Devill dis-relish the smell and savour and raise a storme from the East to the North yet there will then in the wrathfull or Crabbed soure Tree grow a Lilly with a roote as broad as the Tree spreadeth with its branches and bring its sent and smell even into Paradise 21. There is a Wonderfull Time coming but because it beginneth in the g Or Great darknesse or blindnesse Night there are many that shall not see it by reason of their sleepe and great drunkennesse yet the Sunne will shine to the h Children oâ Sophia or Divine Wisdom Children at Midnight Thus I commit the Reader to the i Or Sweete Meeke Love of God Amen The First Chapter Of the First Principle of the Divine * Beeing or substance Essence BEing we are now to speak of God what he is and where he is we must say that God himselfe is the Essence of all Essences for all is Generated or borne Created and proceeded from him and all things take their first beginning out of God as the Scripture witnesseth saying Through him and in him are all things Also the Heaven and the Heaven of Heavens are not able to contain him also Heaven is my Throne and the Earth is my footstoole and in Our Father is mentioned thine is the Kingdome and the Power understand All Power 2. But that there is yet this difference to be observed that Evill neither is nor is called God this is understood in the first Principle where it is the Earnest fountaine of the Wrathfulnesse according to which God calleth himselfe an Angry Wrathfull and Zealous God for the Originall of Life and of all Mobilitie consisteth in the wrathfulnesse yet if the tartnesse be kindled with the Light of God it is then no more tartnesse but the severe wrathfulnesse is changed into Great Joy 3. Now when God was to Create the world and all things therein he had no other a Or materials Materia Matter to make it of but his own b Essence or substance Beeing out of himselfe But now God is a Spirit that is incomprehensible which hath neither beginning nor end and his Greatnesse and Depth is All yet a Spirit doth nothing but ascend flow move and continually generate it selfe and in it selfe hath chiefly a threefold manner of forme in its Generating or Birth viz. Bitternesse harshnesse and c Or scorching heate and these three manner of forms are neither of them the first second nor third for all these three are but one and each of them d Begetteth beareth or bringeth forth Generateth the second and third For between e Astringency or at tracting Harshnesse and Bitternesse Fire is Generated and the wrath of the Fire is the bitternesse or sting it selfe and the harshnesse is the stock or father of both these and yet is generated of them both for a Spirit is like a will sence or thought which riseth up and in its rising beholdeth f Infecteth impregnateth or mixeth seed in it selfe perfecteth and generateth it selfe 4. Now this cannot be expressed or described nor brought to the understanding by the Tongue of Man for God hath no beginning but I will set it down so as if he had a beginning that it might be understood what is in the first Principle whereby the difference between the first and second Principle may be understood and what God or Spirit is Indeed there is no difference in God onely when it is enquired from whence evill and good proceed it is to be known what is the first and originall fountaine of Anger and also of Love since they both proceed from one the same original out of one mother and are one thing thus we must speak after a creaturely manner as if it took a beginning that it might be brought to be understood 5. For it cannot be said that Fire bitternesse or harshnesse is in God much lesse that aire water or earth are in him onely it is plain that all things have proceeded out of that Originall neither can it be said that Death Hell-fire or sorrowfulnesse is in God but it is known that these things have come out of that Originall For God hath made no Devill out of himselfe but Angels to live in Joy to their comfort and
rejoycing yet it is seene that Devils came to be and that they became Gods enemines therefore the source or fountaine of the Cause must be sought viz. What is the Prima Materia or first Matter of Evill and that in the Originalnesse of God as well as in the Creatures for it is all but one onely thing in the Originalnesse All is out of God made out of his g Being or substance Essence according to the Trinitie as he is one in Essence and Threefold in Persons 6. Behold there are especially three things in the Originalnesse out of which all things are both spirit and life motion and comprehensibilitie viz. h Wherein the kindling consists Sulphur i The Spirit of a substance Mercurius and k Salt body or substantiality Sal but you will say that these are in Nature and not in God which indeed is so but Nature hath its ground in God according to the first Principle of the Father for God calleth himself also an Angry Zealous God which is not so to be understood that God is angry in himselfe but in the Spirit of the Creation or Creature which kindleth it selfe and then God burneth in the first Principle therein and the Spirit of the Creation or Creature suffereth paine and not God 7. Now to speak in a Creaturely way Sulphur Mercurius and Sal are understood to be thus SUL is the Soule or the Spirit that is risen up or in a similitude it is God PHUR is the Prima Materia or first Matter out of which the Spirit is generated but especially the l Astringency or attraction Harshnesse Mercurius hath a fourfold forme in it viz. Harshnesse bitternesse fire and water Sal is the childe that is generated from these foure and is harsh eager and a cause of the comprehensibility 8. m Observe or consider Understand aright now what I declare to you Harshnesse bitternesse and fire are in the Originalnesse in the first Principle the water-source is generated therein and God is not called God according to the first Principle but according to that he is called wrathfulnesse angrinesse the earnest severe or tart source from which Evill and also the woefull tormenting trembling and burning hath its Originall 9 This is as was mentioned before the harshnesse is the Prima Materia or first matter which is strong and very eagerly and earnestly attractive that is Sal the bitternesse is n Generated in the strong attracting for the spirit sharpeneth it selfe in the strong attracting so that it becometh wholly aking anxious or vexed For example in man when he is enraged how his spirit attracteth it selfe which maketh him bitter or soure and trembling and if it be not suddenly withstood and quenched we see that the fire of anger kindleth in him so that he burneth in malice and then presently a o An essentiall reall imagination or purpose substance or whole essence cometh to be in the spirit and minde to be revenged 10 Which is a similitude of that which is in the originall of the generating of Nature yet it must be set down more intelligibly and plainly Mark what Mercurius is it is harshnesse bitternesse fire and brimstone-water the most horrible p Being substance or thing Essence yet you must understand hereby no Materia matter or comprehensible thing but all no other then spirit and the source of the originall nature Harshnesse is the first essence which attracteth it self but it being a hard cold vertue or power the spirit is altogether prickly stinging and sharp Now the sting and sharpnesse cannot endure attracting but moveth and resisteth or opposeth and is a contrary will an enemy to the harshnesse and from that q Or rigling stirring cometh the first mobility which is the third form Thus the harshnesse continually attracteth harder and harder and so it becometh hard and tart strong or fierce so that the vertue or power is as hard as the hardest stone which the bittternesse that is the harshnesses own sting or prickle cannot endure and then there is great anguish in it like the horrible brimstone-brimstone-spirit and the sting of the bitternesse which rubbeth it self so hard that in the anguish there cometh to be a twinkling flash which flieth up terribly and breaketh the r Or astringent attraction harshnesse but it finding no rest and being so continually generated from beneath it is as a turning wheele which turneth anxiously and terribly with the twinkling flash Å¿ Or senselesly and madly furiously and so the flash is changed into a pricking stinging fire which yet is no burning fire but like the fire in a stone 11 But being there is no rest there and that the turning wheel runneth as fast as a swift thought for the prickle driveth it so fast the prickle kindleth it selfe so much that the flash which is generated between the astringency and bitternesse becometh horribly fiery and flieth up like a horrible fire from whence the whole Materia or matter is terrified and falleth back as dead or overcome and doth not attract so t Or eagerly strongly to it selfe any more but each yeeldeth it selfe to go out one from another and so it becometh thinne for the fire-flash is now predominant the Materia or matter which was so very harsh astringent or attracting in the originalnesse is now feeble and as it were dead and the fire-flash henceforth getteth strength therein for it is its mother and the bitternesse goeth forth up in the flash together with the harshnesse and kindleth the flash for it is the father of the flash or fire and the turning wheel henceforth standeth in the fire-flash and the harshnesse remaineth overcome and feeble which is now the water-spirit and the Materia or matter of the harshnesse henceforth is like the brimstone-spirit very thin raw aking vanquished and the sting in it is trembling and it drieth and sharpneth it selfe in the flash and being so very dry in the flash it becometh continually more horrible and fiery whereby the harshnesse or astringency is still more overcome and the water-spirit continually greater and so it continually refresheth it self in the water-spirit and continually bringeth more matter to the fire-flash whereby it is the more kindled for in a similitude that is the u Or wood fewell of the flash or fire-spirit 12. x Or consider seriously observe or mark Understand aright the manner of the existence of this Mercurius The word MER is first the strong tart harsh attraction for in that word or syllable Mer expressed by the tongue you * understand that it jarreth proceeding from the harshnesse and you * understand also that the bitter sting or prickle is in it for the word MER is harsh and trembling and every word or syllable is formed or framed from its power or vertue and expresseth whatsoever the power or vertue doth or suffereth You may * understand that the word or syllable CU is or
beneficialnesse welfare of a thing that which is lovely and dearest in it in a creature it is the light by which the creature seeth or perceiveth and therein Reason and the Senses consist and it is the spirit which is generated out of the PHUR The word or syllable PHUR is the prima materia or first matter and containeth in it self in the third Principle the i Or great world Macrocosme from which the Elementary Dominion or Region or Essence is generated But in the first Principle it is the essence of the most inward birth out of which God generateth or begetteth his Sonne from eternity and thereout the holy Ghost proceedeth understand out of the SUL and out of the PHUR And in Man also it is the light which is generated out of the Sydereall spirit in the k Or second ground of the little world second center of the Microcosme but in the Spiraculum and spirit of the soul in the the most inward center it is the light of God which that soul onely hath which is in the love of God for it is onely kindled and blown up from the holy Ghost 8. Observe now the depth of the Divine l Or of the eternall divine working birth there is no Sulphur in God but it is generated from him and there is such a vertue or power in him For the syllable PHUR is or signifieth the most inward vertue or power of the originall source or spring of the anger of the fierce tartnesse or of the mobility as is mentioned in the first chapter and that syllable PHUR hath a fourfold form property or power in it as first harshnesse or astringency and then bitternesse fire and water the harshnesse is attractive and is rough cold and sharp and maketh all hard hungry and full of anguish and that attracting is a bitter sting or prickle very terrible and the first swelling or boyling up existeth in the anguish yet because it cannot rise higher from its seat but is thus continually generated from beneath therefore it falleth into a turning or wheeling as swift as a thought in great anguish and therein it falleth to be a twinkling flash as if a steel and flint or stone were strongly struck together and rubbed one against another 9. For the harshnesse is as hard as a stone or flint and the bitternesse rusheth and rageth like a m As the wheel in a firelock strikes fire by turning round breaking wheel which breaketh the harshnesse and stirreth up the fire so that all falleth to be a terrible n Rumbling or thunder-clap crack of fire and flieth up and the harshnesse or astringency breaketh in pieces whereby the dark tartnesse is terrified and sinketh back and becometh as it were feeble or weak or as if it were killed and dead and runneth out becometh thin and yeeldeth it self to be overcome But when the strong flash of fire o Or reflecteth shineth back a-again upon or into the tartnesse and is mingled therein and findeth the harshnesse so thin and overcome then it is much more terrified for it is as if water were thrown upon the fire which maketh a crack yet when the crack or terror is thus made in the overcome harshnesse thereby it getteth another source condition ot property and a p Or skreek crack or noise of great joy proceedeth out of the wrathfull fiercenesse and riseth up in the fierce strength as a kindled light for the crack in the twinkling of an eye becometh white clear light for thus the kindling of the light cometh in that very moment as soon as the light that is the new crack of the fire is infected or q Or filled impregnated with the harshnesse the tartnesse or astringency kindleth and skreeketh or is affrighted by the great light that cometh into it in the twinkling of an eye as if it did awake from death and becometh soft or r Or lovely meek lively and joyfull it presently loseth its dark rough harsh and cold vertue and leapeth or springeth up for joy and rejoyceth in the light and its sting or prickle which is the bitternesse that triumpheth in the turning wheel for great joy 10. Here observe the shreek or crack of the fire is kindled in the anguish in the brimstone-spirit and then the skreek flieth up triumphantly and the aking or anxious harshnesse or brimstone-spirit is made thin and sweet by the light for as the light or the flash becometh clearer or brighter from the crack of the fire in the vanquished harsh-tartnesse and loseth its wrathful fierce Å¿ Dominion or jurisdiction property so the tartnesse loseth its authority by the infection or mixture of the light and is made thin or transparent and sweet by the white light For in the originall the harshnesse or astringency was altogether dark and aking with anguish by reason of its hardnesse and attracting but now it is wholly light and thereupon it loseth its own quality or property and out of the wrathfull harshnesse there cometh to be an t Or springing substance essence that is sharp and the light maketh the sharpnesse altogether sweet The * The Divine everlasting gates or doors by which we have entrance to the Deity Gates of God 11. Behold now when the bitternesse or the bitter sting or prickle which in the originall was so very bitter raging and tearing when it took its originall in the harshnesse attaineth this clear light and tasteth now the sweetnesse in the harshnesse which is its mother and then it is so joyfull and cannot rise or swell so any more but it trembleth and rejoyceth in its mother that bare it and triumpheth like a joyfull wheel in the birth And in this triumph the birth attaineth the fifth form and then the fifth source springeth up viz. the u Or loving favour friendly love and so when the bitter spirit tasteth the sweet water it rejoyceth in its mother the soure tart harshnesse and so refresheth and strengtheneth it selfe therein and maketh its mother stirring x With or for in great joy where then there springeth up in the Sweet-water-spirit a very sweet pleasant source or fountain for the Fire-spirit which is the root of the light which was a strong fierce rumbling skreek crack or terrour in the beginning that now riseth up very lovely pleasantly and joyfully 12. And here is nothing but the kisse of love and wooing and here the Bridegroome embraceth his beloved Bride and is no otherwise then when the pleasing life is born or generated in the soure tart or harsh death and the birth of life is thus in a creature for from this y Or riggling stirring moving or wheeling of the bitternesse in the essence of the harsh astringent tartnesse of the Water-spirit the birth attaineth the sixth z Property vertue or power form viz. the sound or noise of the motion And this sixth form is rightly called Mercurius for it taketh its
form vertue and beginning in the aking or anxious harshnesse by the raging of the bitternesse for in the rising it taketh the vertue of its mother that is the a The substance that springeth or buddeth out of the tartnesse essence of the sweet harshnesse along with it and bringeth it into the fire-flash from whence the light kindleth And here the triall or experience beginneth one vertue beholding the other in the fire-flash one vertue feeleth the other by the rising up by the stirring they one hear another in the essence they one tast another and by the pleasant lovely source spring or fountain they one smell another from whence the sweetnesse of the light springeth up out of the essence of the sweet and harsh spirit which from henceforth is the water-water-spirit and out of these six forms now in the birth or generating cometh a sixfold self-subsisting essence which is inseparable where they one continually generate another and the one is not without the other nor can be and without this birth or substance there could be nothing for the six forms have each of them now the essences of all their sixfold vertue in it and it is as it were one onely thing and no more onely each form hath its own condition 13 For observe it although now in the harshnesse there be bitternesse fire sound water and that out of the springing vein of the water there floweth love or oyle from whence the light ariseth and shineth yet the b Or astringent attraction harshnesse retaineth its first property and the bitternesse its property the fire its property the sound or the stirring its property and the overcoming the first harsh or tart anguish viz. the returning down back again or the water-spirit its property and the springing fountain the pleasant love which is kindled by the light in the tart or soure bitternesse which now is the sweet source or springing vein of water its property and yet this is no separable essence parted asunder but all one whole essence or substance in one another and each form or birth taketh its own form vertue working and springing up from all the forms and the whole birth now retaineth chiefly but these foure forms in its generating or bringing forth viz. the rising up the falling down and then through the turning of the wheele in the foure harsh tart essence the putting forth on this side and on that side on both sides like a Crosse or as I may so say the going forth from the point or center towards the East the West the North and the South For from the stirring moving and ascending of the bitternesse in the fire-flash there existeth a crosse birth For the fire goeth forth upward the water downward and the essences of the harshnesse sidewayes CHAP. III. Of the endlesse and numberlesse manifold engendring * Begetting hatching bearing bringing forth or propagation generating or birth of the eternall Nature The Gates of the great Depth 1. REader understand and consider my writings aright we have no power or ability to speak of the birth of God or the birth of the Deity for it never had any beginning from all eternity but we have power to speak of God our Farher what he is and how he is and how the eternall a Nativity birth or generation or working geniture is 2 And though it is not very good for us to know the austere earnest strong fierce severe and originall birth into the knowledge feeling and comprehensibility of which our first parents hath brought us through the b Mixture poysoning venoming or temptation infection instigation and deceit of the Devil yet we have very great need of this knowledge that thereby we may learn to know the Devill who dwelleth in the most strong severe or cruell birth of all and that we may learn to know our own enemy Self which our first parents c Or roused up awakened and purchased for us which we carry within us and which we our selves now are 3. And although I write now as if there were a beginning in the eternall Birth yet it is not so but the eternall Nature thus begetteth or generateth it self without beginning my writings must be understood in a creaturely manner as the birth of man is who is a similitude of God although it be just so in the eternall Being essence or substance yet that is both without beginning and without end and my writing is onely to this end that Man might learn to know what he is what he was in the beginning how he was a very glorious eternall holy man that should never have known the Gate of the strong or austere birth in the eternity if he had not suffered himself to lust after it through the d Or temptation infection of the Devill and had not eaten of that e Viz. the fruit of the austere matrix or genetrix fruit which was forbidden him whereby he became such a naked and vain man in a bestiall form and lost the heavenly garment of the divine power and liveth now in the kingdome of the Devill in the f Or poysonous vertue infected Salnitre and feedeth upon the infected food Therefore it is necessary for us to learn to know our selves what we are and how we might be redeemed from the anguishing austere birth and be regenerated or born anew and live in the new Man which is like the first Man before the fall in Christ our g Who bringeth us forth out of the Wrath into the Love of God Regenerator 4. For though I should speak or write never so much of the Fall and also of the Regeneration in Christ and did not come to the root and ground what the fall was and by what it was we come to perish and what that property is which God abhorreth and how that was effected contrary to the command and will of God What should I understand of the thing just nothing and then how should I shun or avoyd that which I have no knowledge of or how should I endeavour to come to the New birth and give my selfe up into it if I knew not how wherein nor wherewith to doe it 5. It is very true the world is full of Books and Sermons of the Fall and of the New birth But in most part of the Books of the h Theologie Divines there is nothing but the History that such a thing hath been done and that we should be regenerated in Christ but what doe I understand from hence nothing but onely the History that such a thing hath been done and done againe and ought to be done 6. Our h Theologie Divines set themselves hand and foot with might and main with their utmost endeavour by persecution and reproach against this and say that men must not dare to search into the deep Grounds what God is men must not search nor curiously pry into the Deity but if I should speak
prickle or the first bitternesse after the Light is kindled and that the first Birth standeth in perfection generateth againe out of its own quality an Å¿ Twig or branch essence wherein there is a Centre where also a new fountaine or source springeth up in a new fire or life having the condition and property of all the qualities and yet the bitternesse in this new sprout is chiefest among all the qualities so that there is a bitter bitternesse a bitter tartnesse a bitter water-water-spirit a bitter sound a bitter fire a bitter love yet all perfectly in the t Or exulting great Joy rising up of Great Joy 16. And the fire generateth now also a fire according to the property of every quality in the tart spirit it is tart in the bitter bitter in the love it is a very hearty yearning kindling of the love a totall fervent or burning kindling and causeth very vehement desires in the sound it is a very shrill tanging u Or life fire wherein all things are very clearly and properly distinguished and where the sound in all qualities telleth or expresseth as it were with the lips or tongue whatsoever is in all the fountain spirits what joy vertue or power essence substance or property they have and in the water it is a very drying fire 17. The propagation of the Love is most especially to be observed for it is the loveliest pleasantest and sweetest fountain of all when the love generateth again a whole birth with all the fountains of the original essences out of it self so that the love in all the x Or well-spring springing veins in that new birth be predominant and chiefe so that a center ariseth therein then the first essence viz. the Tartnesse is wholly desirous or longing wholly sweet wholly light and giveth it self forth to be food to all the qualities with a hearty affection towards them all as a loving mother hath towards her children and here the Bitternesse may be rightly called Joy for it is the rising or moving thereof what joy there is here there is no other similitude of it than when a man is suddenly and unexpectedly delivered out of the pain and torment of hell and put into the light of the Divine Joy 18. So also the sound where the Love is predominant it bringeth most joyfull tidings or newes into all the forms of the Birth as also the fire in the love that kindleth the love rightly in all the Fountain-spirits as is mentioned above and the Love kindleth Love in its essence When the Love is predominant in Love it is the sweetest meekest humblest lovingest fountain of all that springeth in all the fountains and it confirmeth and fixeth the heavenly birth so that it is a holy divine Essence or Substance 19. You must also mark the form of the water-Water-spirit when that generateth its like so that it is predominant in its regeneration or second birth and that a center be awakened in it which it self in its own essence doth not awaken but the other fountain-spirits do it therein it the Water-spirit is still and quiet as a meek mother and suffereth the other to sow their seed into it and to awaken the center in it so that the fire riseth up from whence the life y Or beginneth to stirre is moved In this form the fire is not a hot burning scorching fire but cool milde soft and sweet and the bitternesse is no bitternesse but cool milde budding and flowing forth from whence the forming or figuring and beauteous shape in the heavenly glory proceedeth and is a most beautifull substance for the sound also in this birth floweth forth most pleasantly and harmoniously all as it were palpably or feelingly or in a similitude as a word that cometh to be an essence or a comprehensible substance For in this regeneration that is brought to passe in the water-spirit that is in the true mother of the regeneration of all the fountain-spirits all is as it were comprehensible or substantiall although no comprehensibility must be understood here but spirit CHAP. IV. Of the * Or right true eternall Nature that is of the numberlesse and endlesse â Begetting or propagation generating of the Birth of the eternal Essence which is the Essence of all Essences out of which were generated born and at length created this World with the Starres and Elements and all whatsoever moveth stirreth or liveth therein The open Gate of the great Depth 1. HEre I must encounter with the proud and seeming wise conceited who doth but grope in the dark and knoweth or understandeth nothing of the Spirit of God and must comfort both him and also the desirous longing Reader who loveth God and must shew them a little doore to the Heavenly Essence and shew them in what manner they should understand these writings before I come to the chapter it self 2. I know very well and my spirit and minde sheweth me as much that many will be offended at the simplicity and meannesse of the Authour for offering to write of such high things and many will think with themselves he hath no authority to do it and that he doth very sinfully in it and runneth clean contrary to God and his will in presuming being but a man to goe about to speak and say what God is 3. For it is lamentable that since the fall of Adam we should be so continually cheated and befooled by the Devill to think that we are not the children of God nor of his a Substance or off-springs essence He continually putteth the monstrous shape or form into our thoughts as he did into our mother Eve which she gazed too much upon and by her representing it in her imagination she became a childe of this world wholly naked and vain and void of understanding And so he doth to us also continually still he would bring us into another Image as he did Eve that we might be ashamed to appeare in the presence of the Light and power of God as Adam and Eve were when they hid themselves behinde the trees that is behinde the monstrous shape or form when the Lord appeared in the centre of the birth of their lives and said Where art thou Adam And he said I am naked and am afraid which was nothing else but that his beliefe or faith and knowledge of the holy God was put out for he beheld the monstrous shape which he had made to himselfe by his imagination and lust by the Devils instigation representation and false perswading to eat of the third Principle wherein b Destruction or perdition corruption was 4. And now when he saw and knew by that which God had told him that he should die and perish if he did eat of the knowledge of good and evill it made him continually imagine that he was now no more the child of God and that he was not created out of Gods own essence or substance out of
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
knowledge or perception yet their soft operation in the water maketh a seething flowing forth or boyling up one of another and in the tincture of the bloud they cause a rising seeing feeling hearing and tasting Therefore consider from whence the tincture proceedeth wherein the noble life springeth up That thus becometh sweet from harshnesse bitternesse and fire and you shall certainly finde no other cause of it than the light but whence cometh the light that it can shine t Or upon a dark place in a dark body If you say it cometh from the light of the Sunne then what shineth in the night and enlighteneth your u Inward senses or thoughts senses and understanding so that though your eyes be shut you perceive and know what you doe Here you will say the noble minde doth lead you and it is true But whence hath the minde its originall You will say the x Or Thoughts or inward senses senses make the minde stirring and that is also true But whence come they both What is their birth or off spring Why is it not so with the Beasts 30. My deare Reader if you be able y Or answer this question breake open all and looke into the pith yet you shall not finde it though you should seek in the Deepe in the Starres in the Elements in all living Creatures in Stones Plants Trees and in Metalls also in Heaven and Earth you shall not finde it Now you will say Where then shall I finde it Deare Reader I cannot so much as lend you the Key that will lead you to it But I will direct you where you shall finde it it lyeth in the third Chapter of the Evangelist St John in these words You must be borne anew by water and by the Holy Ghost This Spirit is the Key when you attaine it receive it and goe before the first Principle out of which this world and all Creatures are created and open the first roote from which such visible and sensible things did spring 31. But you will say this is onely God and he is a spirit and hath created all things out of nothing T is very true he is a Spirit and in our sight he is as nothing and if wee had not some knowledge of him by the Creation wee should know nothing of him at all and if he himselfe had not been from all Eternity there could nothing have ever been 32. But what doe you thinke there was before the times of the world out of which the Earth and Stones proceeded as also the Starres and Elements That out of which these proceeded was the Roote But what is the Roote of these things Looke what doe you finde in these things Nothing else but fire bitternesse and harshnesse or astringent sournesse and these three are but one thing and hence all things are generated Now this was but a Spirit before the times of the world and yet you cannot finde God in these three formes the pure Deity is a light which is incomprehensible and unperceivable also allmighty and all-powerfull where is it then that men may finde God 33. Here open your noble minde see and search further seeing God is onely Good from whence cometh the Evill And seeing also that he alone is the life and the light and the holy power as it is undeniably true from whence cometh the anger of God From whence cometh the Devill and his evill will also Hell-fire from whence hath that its Originall Seeing there was nothing before the time of this world but onely God who was and is a Spirit and continueth so in Eternity From whence then is the first Materia or matter of Evill For reason giveth this judgement that there must needs have been in the Spirit of God a will to generate the source or fountaine of Anger 34. But now the Scripture saith The Devill was a holy Angel and further it saith Thou art not a God that willeth evill and in Ezekiel As sure as I live I will not the death of a sinner this is testified by Gods earnest severe punishing of the Devils and all sinners that he is not pleased with death 35. What then moved the Devill to be angry and evill What is the first matter of it in him seeing he was created out of the Originall Eternall Spirit Or from whence is the Originall of Hell wherein the Devils shall remaine for ever when this world with the Starres and Elements Earth and Stones shall perish in the end 36. Beloved Reader Open the eyes of your minde here and know that no other anguish source will spring up in him and torment him than his own z Or working propertie quality for that is his Hell out of which he is created and made and the light of God is his eternall shame and therefore he is Gods enemy because he is no more in the light of God 37. Now you can here produce nothing more that God should ever use any matter out of which to create the Devill for then the Devill might justifie himselfe that he made him evill or of evill matter for God created him out of nothing but meerly out of his owne Essence or Substance as well as the other Angels As it is written Through him and in him are all things and his onely is the Kingdome the Power and the Glory and all in him as the holy Scriptute witnesseth and if it were not thus no sinne would be a Or accounted sinne imputed to the Devill nor men if they were not eternall and both in God and out of God himselfe 38. For to a Beast which is created out of matter no sinne may be imputed for its Spirit reacheth not the first Principle but it hath its originall in the third Principle in the Elementary and syde-reall kingdome in the corruptibility and it reacheth not the Deity as the Devil and the soul of man doth 39 And if you cannot beleeve this take the holy Scripture before you which telleth you that when man was fallen into sinne God sent him his own heart life or light out of himself into the flesh and opened the gate of the birth of his life wherein he was united with God and being broken off in the light part yet continued in the originall of the first Principle he hath kindled that light and so united himself to man again 40. If the soul of man were not sprung out of God the Father out of his first Principle but out of another matter he could not have bestowed that highest earnest or pledge of his own heart and light upon him as himself witnesseth saying I am the light of the world and the life of Man but he could very well have redeemed or helped him some other way 41. But what do you think that he brought to man into the flesh when he came Nothing else but what Adam and our mother Eve had lost in Paradise the same did the treader upon the Serpent bring
again to the monstrous birth and delivered man out of that Elementary and Sydereall house of flesh and set him again in Paradise of which I will write at large hereafter 42 If therefore you will speak or think of God you must consider that he is all and you must look further into the three Principles wherein you will finde what God is you will finde what the Wrath the Devill Hell and Sinne are also what the Angels Man and Beasts are and how the separation or variation followed from whence all things have thus proceeded you will finde the creation of the world 43. Onely Reader I admonish you sincerely if you be not in the way of the prodigall or lost sonne returning to his father again that you leave my book and read it not it wil do you harm for the b Satan great Prince will not forbear to deceive you because he standeth naked in this book before the children of God and is exceedingly ashamed as a man that is put to open shame before all people for his misdeeds therefore be warned And if you love and savour the tender delicate flesh still do not read my book but if you will not take warning and a mischief befall you I will be guiltlesse blame no body but your self for I write down what I know at present for a memoriall to my selfe yet God knoweth well what he will do with it which in some measure is hid from me 44. Seeing now that we can finde nothing in all Nature of which we may say This is God or here is God from whence we might conclude that God might be some strange thing and seeing himself witnesseth that his is the kingdome and the power from eternity to eternity and that he calleth himself Father and the Sonne is begotten out of the loyns of his Father therefore we must seek for him in the originall c In principio in the Principle out of which the world was generated and created in the beginning and we can say no otherwise but that the first Principle is God the Father himself 45. Yet there is found in the originall the most horrible and fierce or strong birth viz. the Harshnesse Bitternesse and Fire of which we cannot say that it is God and yet it is the most inward first d Wel-spring or fountain source of all that is in God the Father according to which he calleth himself an Angry Zealous or Jealous God and this source as you finde before in the first three chapters concerning the originall of the eternall Birth is the first Principle and that is God the Father in his originality out of which this world hath its beginning 46. But the Angels and the Devils as also the soul of man are meerly and purely e As before verse 37. out of the same Spirit The Devils and the Angels in the time of f Their being made corporeall continued in the spirituall substance their bodifying continued therein and the soul of man in the time of the creating of the body is breathed in from the Spirit of God in the * Or one Element root of the third Principle and now continueth therein in eternity unseparably and unmoveably in the eternall originall Substance or Essence of GOD and as little as the pure eternall Birth and the indissoluble band of the Father endeth or vanisheth so little also will such a spirit have an end 47. Yet in this Principle there is nothing else but the most horrible begetting the greatest anguish and hostile quickning like a Brimstone-spirit and is ever the gate of Hell and the Abysse wherein Prince Lucifer at the extinguishing of his light continued and wherein viz. in the same abysse of Hell the soul continueth which is separated from the second Principle and whose light which shineth from the heart of God is extinguished and for which cause also at the end of this time there will be a separation or parting asunder of the Saints of light from the damned whose g Or working fountain of their condition as a boyling springing torment source will be without the light of God 48. Now we have here shewed you the first Principle out of which all things take their beginning and must speak so of it as if there were a place or a separable essence where there is such a kinde of source to the end that the first Principle might be understood so that the eternity as also the anger of God sinne eternall death the darknesse which is so called in respect of the extinguishment of the light also hell-fire and the Devill might be known and understood what they are 49. So I will now write of the second Principle of the cleare pure Deity of the h That is the power glory or lustre of the Father heart of God In the first Principle as I have mentioned above is i The attracting astringent soure tart smartnesse Harshnesse Bitternesse and Fire and yet they are not three things but one onely thing and they one generate another Harshnesse is the first Father which is strong fierce or tart very sharp and attracting to it self and that attracting is the sting or prickle or bitternesse which the harshnesse cannot endure and it will not be captivated in death but riseth and flieth up like a strong fierce substance and yet cannot remove from off its place And then there is a horrrible anguish which findeth no rest and the birth is like a turning wheel twitching so very hard and breaking or bruising as it were furiously which the harshnesse cannot endure but attracteth continually more and more harder and harder as when steel and a flint are struck one against another from which the twinkling flash of fire proceedeth and when the harshnesse perceiveth k The flash of fire it â The harshnesse it starteth and sinketh back as it were dead and overcome and so when the flash of fire cometh into its mother the harshnesse and findeth her thus soft and overcome then it is much more terrified than the harshnesse and becometh in the twinkling of an eye white and clear And now when the harsh tartnesse attaineth the white clear light in it self it is so very much terrified that it falleth or sinketh back as if it were dead and overcome and expandeth it self and becometh very thin and pliable or vanquished For it s own source was dark and hard and now is become l As when the the rayes of the sun which turneth the hard cold ice into thin fluid water light and soft therefore now it is first rightly become as it were dead and now is the water-spirit 50. Thus the birth getteth an essence that hath sharpnesse from the harshnesse and sweetnesse thinnesse and expansion from the light and now when the flash of fire cometh into its mother and findeth her so sweet thin and light m Or can work no more then it loseth its own propriety
the Water in the framing forming or fashioning of the world This is and continueth so in its Eternity that the Spirit of God in the birth of the Sonne of God moveth upon the Water for he is the vertue or power and out flowing in the Father out of the kindled c Light water light a water out of the water and light of God 61. Thus God is one onely undivided Essence and yet threefold in personall distinction one God one will one heart one desire one pleasure one beauty one almightinesse one fullnesse of all things neither beginning nor ending for if I should goe about to seeke for the beginning or ending of a small dot point punctum or of a perfect Circle I should misse and be confounded 62. And although I have written here as if it tooke a beginning writing as it were of the beginning and first springing of the second Principle and the d Or continuall operation birth of the divine Essence yet you must not understand it as having any beginning for the eternall birth is thus without beginning or end and that in the Originalnesse but I write to the end that man might learne to know himselfe what he is and what God Heaven Angels Devils and Hell are as also what the wrath of God and Hell-fire is For I am permitted to write as far as of the Originalnesse 63. Therefore O childe of Man consider what thou art in this time esteeme not so sleightly or poorly of thy selfe but consider that you remaine in Paradise and put not out the divine light in you or else you must hereafter remaine in the Originall of the source of anger or wrath in the valley of darknesse and your noble Image out of God will be turned into a Serpent and Dragon 64. For you must know that as soone as the divine light went out in the Devils they lost their beauteous forme and Image and became like Serpents Dragons Wormes and evill Beasts as may be seene by Adams Serpent and thus it is also with the damned soules For this wee know in the Originall of the first Principle very well If you aske how so reade this following A description of a Devill how he is in his own proper forme and also how he was in the Angelicall forme 65. Behold O childe of Man All the Angels were created in the first Principle and by the e Or moving working flowing Spirit were formed and bodified in a true Angelicall and spirituall manner and enlightened from the light of God that they might encrease the Paradisicall joy and abide therein eternally but being they were to abide-eternally they must be figured or formed out of the indissoluble Band out of the first Principle which is an indissoluble Band and they ought to looke upon the heart of God and feed apon the Word of God and this food would be their holy preservation and would make theit Image cleere and light as the heart of God in the beginning of the second Principle enlighteneth the Father that is the first Principle and there the Divine Power Paradise and kingdome of Heaven springeth up 66. Thus it is with those Angels that continued in the kingdome of heaven in the true Paradise they stand in the first Principle in the indissoluble Band and their food is the divine Power and their Imagination or Imagining in their thoughts and minde is the will of the holy Trinity in the Deity the confirmation or establishing of their life will and doings is the power of the Holy Ghost whatsoever that doth in the generating of Paradise the Angels rejoyce at and they sing the f Or Hallelujahs joyfull songs of Paradise concerning the pleasant saving fruit and eternall birth all they doe is an increasing of the heavenly Joy and a delight and pleasure to the heart of God a holy sport in Paradise a satisfying of the desire or will of the eternall Father to this end their God created them that he might be manifested and rejoyce in his Creatures and the Creatures in him so that there might be an eternall sport of love in the centre of the multiplying or eternall Nature in the indissoluble eternall Band. 67. This sport of love was spoiled by Lucifer himselfe who is so called because of the extinguishment of his light and of being cast out of his Throne who was a Prince and King over many Legions but is become a Devill and hath lost his beautifull faire bright and glorious Image For he as well as other Angels was created out of the Eternall Nature out of the eternall indissoluble Band and hath also stood in Paradise also felt and seene the g Or working Birth of the holy Deity the birth of the second Principle of the heart of God and the confirmation of the Holy Ghost his food should have been of the Word of the Lord and therein he should have continued an Angel 68. But he saw that he was a Prince standing in the first Principle and so despised the birth of the heart of God and the soft and very lovely h Working or influence qualification thereof and meant to be a very potent and terrible Lord in the first Principle and would qualifie or work in the strength of the Fire he despised the meeknesse of the heart of God he would not set his imagination therein or his thoughts upon it and therefore he could not be fed from the Word of the Lord and so his light went out whereupon presently he became a loathsomenesse in Paradise and was spewed out of his princely Throne with all his Legions that stuck to him or depended on him 69. And now when the heart of God departed from him the second Principle was shut up to him and so he lost God the kingdome of heaven and all Paradisicall knowledge pleasure and joy he also presently lost the Image of God and the confirmation of the holy Ghost because he despised the second Principle wherein he was an Angel and Image of God thus all things departed from him and he remained in the i Or Valley of Darknesse dark valley and could no more raise his imagination up into God but he continued in the foure Anguishes of the Originalnesse 70. And when he raised up his Imagination then he kindled to himselfe the source or roote of the fire and then when the roote of the fire did seeke for the water viz. the true Mother of the eternall Nature it found the sterne or tart astringent harshnesse and the mother in the aking death and the bitter sting or prickle formed the birth to be a fierce raging Serpent very terrible in it selfe rising up in the indissoluble Band an eternall Enmity a will striving against it selfe an eternall despaire of all-good the bitter sting also formed the minde to be as a breaking striking wheele having its will continually aspiring to the strength of the fire and to destroy the heart of God and yet could
manifested in Paradise and in the beginning also it was forbidden to man to eat of the fruit of good and evill from the most originall matrix neither should man have known this most originall matrix if he had not imagined thought or longed after it and eaten of the fruit thereof whereby the Matrix presently took hold of him captivated him acteth or qualifieth in him nourisheth and also driveth him as is plaine before our eyes 15. And thus you are to know that the second Principle hath it in its power and there onely is wisdome and understanding also therein now is the omnipotence almightinesse and this third Principle is the seconds proper own not seperate but one essence in it and with it all over and yet there is a birth between them as may be seen by the Rich Man and Lazarus Luk. 16. the one being in Paradise and the other in the most Originall Matrix or Hell 16. And therefore God created or generated the third Principle that he might be r Made known to Angels and men manifested by the materiall world he having created the Angels and Spirits in the second Principle in the Paradisicall world they could thereby understand the eternall Å¿ Generating working or begetting Birth in the third Principle also the wisdome and omnipotence of God wherein they could behold themselves and set their Imagination meerly t Or Into upon the heart of God in which * Or Condition forme they could remaine in Paradise and continue to be Angels which the Devils have not done but they meant to rise up in the Matrix and domineere in great power over Paradise and all Angelicall u Principalities Thrones and Dominions Regions upon which they fell out of Paradise and besides were driven out of their place or Locus into x Narrownesse or a Corner restraint so that the Matrix of this world also holdeth them captive 17. For the y The universall place of this world as farre as the creating word Fiat spreads it selfe Locus or space of this world was their Angelicall Dominion or Kingdome where they were in the place of this world 18. But though wee speake of the Paradisicall Essence and also of the principle of this world of its power and wonderfull birth and what the Divine and Eternall Wisdome is yet it is impossible for us to utter and expresse it all for the z Fountaine or Well-spring Lake of the Deepe can be comprehended in no Spirit whether it be Angel or Man therefore the innumerable Eternall a Or Working Birth and Wisdome maketh a wonderfull eternall joy in Paradise This innumerable power and wisdome may now also be knowne by us men in the third Principle if we will take it into our consideration if we looke upon the Starry Heaven the Elements and living Creatures also upon trees hearbs and grasse wee may behold in the materiall world the similitude of the Paradisicall incomprehensible world for this world is proceeded out of the first roote wherein stand both the materiall and also the Paradisicall spirituall world which is without beginning or transistorinesse 19. And now if wee meditate and consider of the Originall of the foure Elements wee shall cleerly finde see and feele the Originall in our selves if we be men and not beasts full of malice and gainsayings against God and the b Mother the Eternall Nature or Roote Matrix of this world for the Originall is as well knowne in man as in the Deepe of this world although it seemeth wonderfull to the unenlightened Man that any should be able to speake of the originall of the Aire Fire Water and Earth as also of the Starry Heaven he supposeth this impossible to be knowne thus he c Glideth away in his thoughts imperceptibly swimmeth in his own Mother and desireth not to know it neither was it good for man to know it but since the Fall of Adam hath cast us headlong into it it is highly necessary for us to know it that wee may flie from the beastiall Man and learne to know the true Man 20. And if you open the eyes of your minde you will see that fire is in water as may be seene in a storme of Lightening and yet it is no durable fire though it be true fire which setteth houses on fire and burneth them so also you may see that there goeth forth from it a mighty forcible aire and that they are in one another and besides you see that water is generated in the storme 21. But you will not finde this roote here you must looke into the d Or womb The temporary Matrix is the temporary Nature and the Eternall Matrix is the Eternall Nature Matrix and there it is wholly manifest and you may know it in all things for the Matrix of this world standeth in the eternall Matrix from which Paradise and the kingdome of Heaven hath its Originall Now as the Eternall Matrix is a Birth that goeth forth where in the Originall there is harshnesse darknesse hardnesse and anguish so you may see that when the Spirit of God hath e Or awakened kindled the inward Matrix then it becometh stirring working and active 22. For there is in the Originall first f Astringent attraction harshnesse which attracteth shutteth up maketh darknesse and sharpe cold but the tartnesse cannot endure the attracting for the attracting in the cold maketh in the bitternesse a sting or prickle which rageth and resisteth against the hard death but not being able to come away out of the tartnesse being its Mother wherein it standeth therefore it rageth very horribly as if it would breake the harshnesse in pieces it flieth out upwards and sidewayes and yet findeth no rest till that the Birth of the harshnesse fall into an aking horrible essence like a Brimstone Spirit very rough hard stinging in it selfe or kindling in it selfe like a whirling wheele and that the bitternesse flie up very swiftly from whence proceedeth a twinckling flash at which the darke harshnesse is terrified and sinketh backe as vanquished And so when the bitternesse findeth the mother overcome and as it were halfe dead or soft or meeke it is terrified more than the mother But the skreek or terrour being past in the harsh mother which is now halfe dead or soft pliable or meeke then the bitternesse looseth its terrible right or property and becometh white light and cleere and thus is the kindling and birth of the Fire as is mentioned before 23. Deare Reader account not this ridiculous that this birth which also is just so in the g In the Mothers womb beginning of your life may not trouble or confound you and observe it further 24. When God in the first Matrix moved himselfe to create and created the Angels he created them in Paradise in the light holy Matrix which is this and no other but the Matrix with its fiery dark and harsh
master who is God he keepeth that light and life so that it standeth and continueth in the eternall matrix and yet it is not the eternall wisdome it selfe 3. Now because this birth of the Sun hath a beginning through the will of God and entreth again into its g Or repository Ether therefore it hath not the vertue or power of the wisdome but it continually h Or buildeth worketh according to its kinde it vivifieth and killeth what it doth it doth not regarding whether it be evill crooked lame or good beautifull or potent it causeth to live and to dye it affordeth power and strength and destroyeth the same again and all this without any premeditated wisdome whereby it may be perceived that it is not the divine providence and wisdome it self as the heathens did suppose and did foolishly relye upon the vertue thereof 4. But if we would see the ground thereof we must onely look upon the first mother in her birth and so we shall see and finde it all For as the first mother considering her in the originall without the light is soure or harsh dark hard and cold and yet there is the i Or spirit of the water water-spirit in the bringing forth Thus you may finde when the materiall world sprung up that God then on the first day created the heaven and the earth 5. Now the heaven cometh out of the soure matrix which in the Paradisicall heaven is the water-spirit and out of that Paradisicall water-spirit or matrix the materiall heaven or matrix is created as Moses writeth that the heaven was created out of the midst of the waters and it is very right And also in that very houre the earth and the stones and all metals the matrix of this world being yet dark were generated out of the matrix 6. For when the matrix was stirred and that Lord Lucifer would domineere in the fire then the dark matrix attracted all that was wrought in the k Out-birth birth together from whence earth stones metals brimstone and salt did proceed hereby the kingdome of Prince Lucifer was shut up and he remained in the inward centre captivated in the outward 7. But the vertue which was in the matrix was that which could effect such things in the matrix for a stone is nothing else but a water l The originall Text Mercurius mercury salt and brimstone wherein an oyle is hidden Now the birth of the matrix hath such a form in its eternall Essence and m Or continuall generation and subsistence birth of its life For first there is the harshnesse or sournesse fiercenesse or eager strongnesse and hardnesse from whence the cold proceedeth Now the sournesse or harshnesse attracteth and sharpneth the cold and in its attracting it maketh the bitter sting or prickle which pricketh and rageth and cannot endure the hard attracting but vexeth like a furious madnesse it riseth up and rageth and becometh like a brimstone-brimstone-spirit 8. And in this form in the wrath or fierce strongnesse in the watry soure mother the soure bitter earth brimstone and salt is generated before the kindling of the Sunne in the matrix that is void of understanding But the separation that is in it is caused from the births standing in great anguish and from its desiring the separation in the birth for the bitternesse agreeth not with the harshnesse or sournesse and yet they are as mother and sonne and as members one n In. of another and it must be so or else nothing could be for it is the eternall band and the originall of life 9. Moreover when the bitternesse rageth riseth up and o Aketh vexeth in the soure harsh mother then it falleth into a glimmering flash most terribly in this form the Mercurius or venome or poyson is generated For when the matrix perceiveth this flash of fire in its dark soure form then it is terrified and becometh dead in her hard soure property And in this place death poyson p Falling away or decaying destruction withering and corruption are generated in the matrix and also the noble life in the Mercurius and in the springing up of the third Principle 10. And further when the horror or crack or skreek of the fire is come into its harsh mother and hath thus overcome its mother then it selfe is much more terrified for there it loseth its fierce or strong property because the mother hath attained another q Or root source and out of the horror of the fire a r Glance or lustre brightnesse is come to be in which in the inanimate matrix the Materia or matter in the midst of the horror or crack is come to be a soft and bright Å¿ Or concrete mixt matter viz. from the crack of the light is prococeeded Gold Silver Copper Tin Lead c. according as every place in the matrix stood in the wrastling centre 11. For the birth in the whole space of this world as farre as Lucifers kingdome did reach was thus Note and therefore there is much different kinde of earth metals and other things in one place than in another And it is plain before our eyes that all metals are mixt which proceedeth from the t Or out-birth bringing forth in infinitum which we well understand and see but cannot utter nor dare we speak it for it troubleth us and it reacheth into the Deity which is without beginning and eternall therefore the creature must let it alone upon pain of the losse both of its reason and sense 12. But to declare this further when the matrix stood thus in the birrh where the matter of the earth was generated then the matrix with the kindling became water you must understand it aright not wholly in substance but it hath generated the earth stones and metals and yet the matrix continueth still so also the water still continueth in the killing and overcoming whereby the materiall world took beginning where the globe of the earth was drawn together in this moving and standeth in the middle of the Circle from above and from beenath as a point or punctum 13. And there in the centre in the Paradisicall matrix Note and in the Paradisicall heaven the Spirit of God stood in his own eternall seat neither did it depart from thence and moved upon the materiall water with the Fiat and there formed the heaven which was created out of the midst of the watry matrix and he separated the root of the darknesse from the light in the matrix in which darknesse the Devils remained and they have not comprehended the matter in the matrix nor the new light which sprung up in the matrix and so with this creation and separation the length of one day was finished and out of beginning and end and morning and evening was the first day as Moses writeth 14. But that we may so speak of the heaven that
power of the stars which is that every life growth colour and vertue thicknesse and thinnesse smalnesse and greatnesse good and evill is moved and stirred by their power For this cause the wise Heathens did relye upon them and honoured them as Gods therefore I will write somewhat of their originall as farre as is permitted to me at this time for their sakes that seek and desire the Pearle But I have written nothing for the swine and other bestiall men who trample the Pearle into the dirt and scorn and contemn the spirit of knowledge such as they may with the first world expect a deluge or flood of fire and seeing they will beare no Angelicall image therefore they must beare the images of Lions Dragons and other evill beasts and worms or creeping things and if they will not admit of good counsell that God may help them then they must look to finde by experience whether the Scriptures of Prophesie doe lie to them or no. 16 The Evangelist St John writeth of the originality of the essence and creatures of this world so very highly and exactly as may be read in no other place of Scripture in the Bible In the beginning was the Word and the Word was with God and that Word was God This was in the beginning with God all things were made by it and without it was nothing made that was made In it was the life and the life was the light of men and the light shone in the darknesse and the darknesse hath not comcomprehended the light 17. Mark what John saith In the beginning of the Creation and before the times of the world was the Word and the Word was God and in the Word was the light and it shone in the Darknesse and the Darknesse could not comprehend the light Wherein may be clearly understood that the Eternall Light is God and that it hath its eternall Originall in the eternall vertue or power and that it is the eternall Word which shone in the Darknesse Seeing then that Word created all things in all places therefore it also was in all places for without it was nothing made 18. Now that Word had no matter out of which it made any thing but it created all things out of the Darknesse and brought them to light that it might shine forth appeare and present it selfe For in it was the life and it gave the life to the creature and the creature is out of its vertue and the vertue became materiall and the light shineth therein and the materiall vertue cannot comprehend it for that is in Darknesse but seeing the materiall vertue cannot comprehend the light which from eternity shineth in the darknesse therefore God hath given that materiall vertue another light which proceedeth out of the vertue viz. the Sunne which shineth in the creature that so the creature is manifested in the light 19. For as the Deity is the vertue or power and light of Paradise in the second Principle so the Sunne is the vertue or power and light of this materiall world in the third Principle and as the Deity shineth in the darknesse in the first Principle so the Sunne shineth in the darknesse in the third Principle And as the Deity is the eternall vertue and the spirit of the eternall life so the Sunne is the Spirit and the vertue in the n Or Transitory life corruptible life 20. So now a Spirit is nothing else but a springing will and in the will there is the anguish to the birth and in the anguish the fire generateth it selfe and in the fire the light and from the light the will becometh friendly pleasant milde and sweet and in the sweet will the kingdome and the glory generateth it selfe Thus the light keepeth the might or power and if that be put out then the vertue or power and glory ceaseth and the kingdome also 21. God who is the eternall light he is the eternall will he shineth in the Darknesse and the Darknesse hath comprehended the will and in that will which hath comprehended the Darknesse the anguish riseth up and in the soure harsh anguish the fire and in the fire the light and out of the light cometh the vertue or power and out of the vertue the kingdome So now out of the fire came the Constellations and moreover the Sunne and out of the vertue came the Heaven and the kingdome is Gods All this was in the first will in the Creation one with another wherein God severed the fiery will from the milde will of the light and called the fiery will Starres and the milde will Heaven in respect of the vertue of each of them 22. The Sun is the o Petty God Goddesse in the third Principle in the created world understand in the materiall vertue it went forth out of the darknesse in the anguish of the will in the way and manner of the eternall Birth For when God set the Fiat in the Darknesse then the darknesse received the will of God and was impregnated p To. for the Birth The will causeth the soure harshnesse the harshnesse causeth the attracting and the stirring of the attracting to mobility causeth the bitternesse which is the woe and the woe causeth the anguish and the anguish causeth the moving breaking and rising up Now the soure harshnesse cannot endure the jirking and therefore attracteth the harder to it selfe and the bitternesse or the attracting will not endure to be stayed but breaketh and stingeth so very hard in the attracting that it stirreth up the heate wherein the flash springeth up and the darke sourenesse or harshnesse is affrighted by the flash and in the skreeke the fire kindleth and in the fire the light Now there would be no light if the skreek in the harshnesse had not been but there would have remained nothing but fire yet the skreek in the harshnesse of the fire killeth the hard harshnesse so that it sinketh down as it were to the ground and becometh as it were dead and soft and when the flash perceiveth it selfe in the harshnesse then it is affrighted much more because it findeth the mother so very milde and halfe dead in weaknesse and so in this skreek its fiery property becometh white soft and milde and it is the kindling of the light wherein the fire is changed into a white clarity glance lustre or brightnesse 23 In such a maner as this the Sunne rose up in the Fiat and out of the Sunne in its first kindling arose the other Planets viz. upwards out of the raging bitternesse Mars arose which the splendor of the Sunne stayed or upheld when it discovered q Mars it and out of the vertue of the Sunne which raised it selfe higher arose Jupiter imprisoned in the centre of the Fiat and out of the chamber of anguish arose Saturnus and downwards Venus arose from the soft mildnesse when the harshnesse was overcome and that it was soft sweet and sinking down like water And when
the light kindled then out of the soure harsh wrath came Love and Humility to be running downwards and out of the overcome vertue in the soure harshnesse arose Mercurius wherein standeth the knowledge of what was in the Originall before the light But when the light made the vertue in the place of the Sun materiall as it were in an earthly manner arose the Moone 24 This the world comprehendeth not but scorneth it therefore I will here no further cast the Pearle before the swine for there belongeth another light to this knowledge therefore I will passe that by and goe on 25. Out of the anguish of Darknesse when God spake the word Fiat therein came forth all things The anguish hath its Originall in the Fiat and the Fiat hath its Originall in the will and the will is eternall without Originall for it is in God the Matrix of the Genetrix 26. God is invisible and the will is also invisible and the Matrix also is invisible and yet they are in substance and are from eternity and continue in eternity and the Word is the vertue of the will and the vertue or power maketh the Fiat and the Fiat maketh the kingdome and it is all alike eternall in one onely substance The will hath generated the Word from eternity and the Word the vertue and the vertue the spirit and in the spirit is the light and in the light is the power understanding and knowledge otherwise it were altogether nothing 27. That light hath wrought in the knowledge and in the understanding and generated a similitude of its substance and the substance which wrought was the Fiat and the Fiat formed the similitude which was generated out of the will and made it visible and the similitude was generated out of the darknesse out of the eternall nothing and yet somewhat was there viz. the originalnesse of the anguish out of which the eternall will r Or taketh its eternall originall generateth it selfe from eternitie 28. Now the similitude also hath received such a will out of the Fiat as the eternall will is and it hath generated the vertue or power and the vertue is the Heaven and the light which is become shining in the vertue is the Sun and that worketh in the vertue so that there is understanding and knowledge or else all in this world would be an immoveable substance and all would lie still and so neither hearb nor grasse would grow 29. Therefore in the Fiat is arisen out of the anguish the similitude of the knowledge and understanding and that is the Constellation and it is the fift forme of the Birth in the Fiat and the Fiat hath severed the formes in the birth so that every essence is severall as hard soft thick thin hot cold bitter tart soure sweet and so forth as we see and the spirit continued in the matrix of Heaven which goeth out from thence viz. the aire and the Spirit receiveth the understanding from the Constellation for it is a member of the other in one onely Mother 30. Now the Matrix viz. the created Heaven in the Fiat together with the starres is the similitude of all that was from eternity though not visible and the Fiat is in the similitude and the Paradise wherein the Angels dwell is hidden in the Matrix and God is shining in the Paradise and yet incomprehensible as the glanse or lustre of the Sunne cannot be comprehended 31. And God is immense immeasurable and the similitude is also immeasurable he is in the similitude and the similitude comprehendeth him not the similitude is his worke and he is the Master workman thereof the Constellation is his instrument and the Å¿ The created Heaven Matrix with the Elements are the Materia matter or materialls out of which the t The Fiat Master cutteth and fashioneth his work 32. Now the Master alwayes worketh on and on without consideration what he lighteth upon that he maketh for the consideration is in the worke And therefore it is that the whole nature standeth in anguish and longing to be freed from the vanity as also the Scripture witnesseth Because it tasteth the Paradise in it selfe and in the Paradise the perfection and therefore it groaneth and lifteth it selfe up towards the light of God and Paradise and so bringeth forth in its anguish alwayes somewhat that is fairer higher and new as may sufficiently be found and understood in the minde of man and is very visible to a small understanding that in workes alwayes some special thing is brought to light and if you be not blinde you may see this in Men Beasts yea even in hearbs and grasse 33. Thus on the fourth day by the Fiat out of the vertue prepared the similitude of his substance and fitted it to be a Matrix which should generate all whatsoever was a similitude of his substance out of the wisdome which was in him from eternity that so all formes might be brought forth and become visible which were from eternity in the Matrix and the similitude of the unsearchable manifold varieties and vertues are the starres which altogether give or send their vertue into the matrix of the Heaven and the Heaven giveth that same spirit to the Creatures This is the course of all Creatures after the same essence or substance and they are formed after the same spirit which is their vertue spirit and life 34. When God had finished this on the fourth day he saw it and considered it and it was good as Moses writeth Then God desired in his externall will that this Kingdome or Principle of this world should also be creaturely like the perfect Paradisicall Kingdome that there should be living creatures therein and the will set the vertue that is the Word in the Fiat and then the Matrix generated all manner of living creatures on the Fift Day every one after its kinde You must understand by the word Kinde as many various formes as the Matrix is of as you may observe it in the Constellation 35. Now I shall fall into the schoole of the Master in his * Cornerd cap or the Crowne of his degree Pontificallibus hood and grace of his degree who will aske out of what the Beasts fowles fishes and wormes were made for he will have it that all of them were made out of the earth and will prove it out of Moses and he understandeth as much of Moses as of Paradise which he will have to be altogether corporeall Therefore there is a grosse deadnesse in the understanding and though I write plaine enough yet I shall be still dumb to that deadned soule which is voyd of understanding and yet I cannot help it for it is said You must be borne anew if you will see the t The Divine Region or Government kingdome of God would you faine know whereout the Beasts are made then lay aside your u Cap or Hood of self-conceited wisdome bonnet of
pride that is in your minde and walke along into the Paradisicall Garden of Roses and there you shall finde an hearb if you eate of it your eyes will be opened so that you shall see and know what Moses hath written 36 The x And Marginall notes Glosses that are put upon Moses from Reason will not shew you Paradise much lesse the Creator The Prophets and Apostles learned more in the Paradisicall Schoole in one houre than the Doctors in their y The Universities Schooles in thirty years Ones own wisdome availeth nothing God giveth it to him whom he loveth for nothing It cannot be bought for money nor favour as King Solomon will tell you 37 If we will be still so very earthly minded as to think that God made all the beasts of a lump of earth of what then is their Spirit made Seing that earth is not very flesh and the blood is not meere water Besides the earth and the water is not life and though the z Or breath aire come in it yet it still remaineth such an essence as springeth only in the Fiat and the tincture which riseth up in the fire and from whence the noble life is stirred is hidden 38 Moses writeth Let there come forth all manner of a Animals or living creatures beasts every one according to its kinde Now then the question is Out of what should they come forth Answer Out of the Matrix What is the Matrix out of which they should come forth It is the foure Elements which are together in the earth The Fiat brought forth the beasts or living creatures very b Without order indigestedly as they are in the essence not from heaven but out of the Matrix of the earth and the Matrix of the earth is one and the same thing with the Matrix in the deep above the earth and hath one and the same c Rule or governing dominion The constellation ruleth in all things and it is the Limbus or the d Mars Masculine wherein the tincture consists and in the Matrix of the earth is the Aquastrish or watery Spirit they come forth onely out of the Matrix of the earth that they might be of the essence of the earth that so they might eat of the fruits that grow out of the earth For every Spirit lusteth after its mother from whence it came 39 Now then if the Beasts or Animals nature were meerly out of a lump of earth then they would eat earth but seeing e The bestiall nature it is proceeded out of the Matrix of the earth by the Fiat therefore it desireth also such food as the matrix affordeth out of its own essence and that is not earth but flesh yet this flesh now is a f Or Concretion Masse whence the g Corpus body cometh and the spirit of the constellation maketh the h Or penetrating the life and the blood tincture therein which Spirit ruleth over all as in one mother and in every life it maketh the understanding for the spirit of the constellation ruleth in all things in the earth stones metals elements and creatures 40 For in the beginning of the creation at the time when the earth became materiall all was generated out of one onely substance and there was no more done but a separation made of one i Part. from another therefore in every separation there must needs be alwayes a vehement hunger of one k Part. after another An example whereof you have in propagation for the sake whereof the separation was so made For you see that there is a male and a female and that the one continually desireth copulation with the other that they may l Engender generate This is a great hidden secret Observe when the Creator by the Fiat separated the Matrix from the Aquaster or watery Mother for the first form is heavenly and incorruptible as long as the kingdome of this world standeth and the root of the first form m toucheth or reacheth holdeth Paradise I will set it down more intelligibly or plainly for the simplest Readers sake 41 Observe as hath been often mentioned that as in the Fiat in the aking matrix viz. the dark harshnesse or sournesse the fire rose up in the breaking wheele in the kindling and that in the fiery the light of the Sunne and of all the Starres sprung up which is done in the harsh matrix which from the light is become thin lowly and materiall water and the pleasant source of love sprung up so that one form vehemently loverh the other in respect of the kinde meek light which was come into all formes So now the soft meeknesse was become a new childe which was not the dark originalnesse in the anguishingnesse But this childe was the Paradise yet being it stood not in the Materia or matter therefore the matrix of the harshnesse could not comprehend it but n The matrix it yeelded it selfe forth very desirously and longing with great earnestnesse according to the fire and bitternesse to comprehend the pleasant source of love and yet could not comprehend it for o The source of love it was Patadisicall and thus it still stood in great longing and generated water 42 But now God separated the fire viz. the fifth essence or form from the water and out of that made the starres and the Paradise is hid in the matrix Therefore now the mother of the water desireth with great earnestnesse the mother of the fire and seeketh the childe of love and the mother of the fire seeketh it in the mother of the water where it was generated and there is between them a continuall vehement hunger one after another to copulate 43 Now God sayd Let all manner of beasts come forth every one after its kinde and so there came forth out of the essence of every ones kinde a male and a female And thus the Spirit of the Starres or the Spirit in the form of Fire had now by its longing copulated with the watry Spirit and two Sexes sprung out of one essence the one according to the Limbus in the forme of fire and the other according to the Aquaster or spirit of the water in the watry form yet so blended or mixed that they were alik as to the body and so the Male was qualified according to the Limbus or form of fire and the female according to the Aquaââer in the watry forme 44 And so now there is a vehement desire in the creatures The Spirit of the male seeketh the loving childe in the female and the female in the male for the irrationality of the body in the unreasonable creatures knoweth not what it doth the body would not if it had reason move so eagerly towards propagation neither doth it know any thing of the impregnation or conception onely its spirit doth so burne in desire after the childe of love that it seeketh love which
somewhat is lent mee from the grace of the power or Divine vertue of God that I might know the way to Paradise and seeing it behooveth every one to work the works of God in which he standeth of which God will require an account from every one what he hath done in the labour of his dayes work in this world and will require the work which he gave every one to doe with encrease and will not have them empty or else he will have that unprofitable servant to be bound hand and foot and cast into Darknesse where he must be faine to worke yet in the anguish and in the forgetting of the Day-labour which was given him to doe here or of the Talent which he had received here wherein he was found an unprofitable servant 9. Therefore I will not neglect my Day labour but will labour as much as I can on the way and although I shall scarce be able to m Much lesse to spell or reade tell the Letters in this so high a way yet it * My labour shall be so high that many will have enough to learne in it all their life long he that supposeth that he knoweth it very well he hath not yet learnt the first letter of Paradise for no Doctors are to be found on this way in this Schoole but onely n Children going to schoole schollers or learners 10. Therefore let not my Master of Art in his o Or Crowned Hat Hood and Tippet thinke himselfe so cunning in this matter nor powre out his meckings so presumptuously against the children of God for so long as he is a seârner or mocker he knoweth nothing of this he ought not to thinke his cap doth become him so finely nor ought he to boast of his humane calling as if he did sit in his calling by p By holy Orders Divine institution or Divine Right the Ordinance of God whereas he is not set or confirmed therein from God but by the favour of man He ought not so much to prohibit and forbid the way to Paradise which himselfe doth not know He must one day give a heavy account of his q Or institution Ordination by the favour of man because he boasteth of a Divine calling and yet the Spirit of God is far from him therefore he is a lyar and belyeth the Deity 11. Therefore let every one take care what he doth I say againe that whosoever he be that intrudeth himselfe to be a Pastour or r Or Minister Shepherd without the Divine Calling without the knowledge of God he is a theefe and a murtherer he entreth not through the doore into Paradise but he creepeth in with the dogges and the wolves into the den of theeves and he doth it but for his bellies sake and his own honour and esteeme he is no Pastour or Shepheard but he dependeth on the great Whore upon Antichrist and yet he supposeth that he is a Pastour or Shepherd but he is not knowne in Paradise 12. Christ teacheth us and warneth us faithfully of the Times that were to come wherein they shall say Loe here is Christ or Loe there he is he is in the wildernesse he is in the chamber goe not forth beleeve it not for as the lightening breaketh forth in the East and shineth to the West so will the coming of the Son of man be 13. Therefore O childe of Man see whether it be not so where the false Pastours or Shepherds without the Divine calling alwayes wrangle strive contend and dispute and every one of them saith Å¿ Or come and resort to me Follow me here is Christ there is Christ and they one judge and condemne another and give one another over to the Devill they abandon unity and forsake the love wherein the Spirit of God is t Acteth or worketh generated and cause bitternesse and lead astray the simple plaine people to think that Christ is such a wrangling Shepherd Pastour Priest or Minister and doth so grapple with his u The adverse party Opponents in raising warre and murther as they doe and that the Spirit of God must needs be in such doings which are accounted zeale for God and that this must be the way to Paradise 14. Christ said Love one another thereby shall men know that yee are my Disciples if any smite thee on one cheeke turne to him the other cheeke also if you be persecuted for my Names sake then rejoyce for your reward is great in the Kingdome of Heaven But now there is nothing taught but meere ignominy reproach and revilings they that are dead for many hundred yeares agoe and are in the Judgement of God and some also may be in Paradise these must be judged and condemned and cursed by the wrangling Shepherds or contentious Priests Doth the Holy Ghost speake by them as they cry out and say he doth whereas they are still full of gall and bitternesse and nothing but covetousnesse and vengeance is kindled in them and they are far from the way of Paradise 15. Therefore thou childe of Man take heed let not your eares be tickled When you heare the false Shepherds or Pastours judge and condemne the children of Christ that is not the voice of Christ but of Antichrist the way to Paradise hath cleane another entrance your heart must with all your power and strength be directed to God or Goodnesse and as God desireth that all men should be saved so his will is that we should help to beare one anothers burthen and beare with one another and friendly soberly and modestly meet one another with entreaties in the Holy Ghost and seek with earnestnesse the salvation and welfare of our neighbour in humility and wish heartily that he might be freed from vanity and enter with us into the x Into the sweet smelling pleasant peacefulnesse Garden of Roses 16. The knowledge that is in the infinite God is various and manifold but every one should rejoyce in the gifts and knowledge of another and consider that God will give such superabundant knowledge in the Paradisicall world of which wee have here in the variety and difference of Gifts but a Type Therefore we must not wrangle nor contend about Gifts and knowledge for the Spirit giveth to every one according to his Essence in the wonderfull God to expresse that Gift he hath after his own forme or manner for that forme in the perfection of love in Paradise will be a very inward hearty sport of love where every one shall speake from his knowledge of the great wonders of the y The holy Paradisicall bringing forth holy Birth 17. O what z Bitter envie sharp thornes the Devill hath brought into the sport of love that we practise such proud contention in the noble knowledge in so much that men binde up the Holy Ghost with Lawes What are Lawes in the Kingdome of Christ who hath made us free that we should walke in him in
God and then it becometh a Paradisicall childe and getteth the key of Paradise and that soule seeth into the midst thereof 28. But the grosse body cannot see into it because it belongeth not to Paradise it belongeth to the Earth and must putrifie or rot and rise in a new vertue or power which is like Paradise in Christ at the end of dayes and then it also may dwell in Paradise and not before it must lay off the third Principle viz. this skin fleece or covering which father Adam and mother Eve are gotten into in which they supposed they should be wise when they should weare all the three Principles manifested on them if they had rather worne two hidden in them and had stayed in the f In the Principle of light one it had been good for us of which further about the Fall 29. Thus now in the essence of all essences there are three severall distinct properties which yet are not parted asunder with one source or property far from the other but they are in one another as one onely essence and yet the one doth not comprehend the other as these three Elements fire aire water are all three in one another and neither of them comprehendeth the other and as one Element generateth another and yet is not of the essence nor source or property thereof so the three Principles are in one another and one generateth the other and yet none of them all comprehendeth the other and none of them is the essence or substance of the other The Depth in the Centre or Ground 30. As hath been often mentioned God is the essence of all essences wherein there are two essences in one without end and without Originall viz. the Eternall Light that is God or the Good and then the Eternall Darknesse that is the g The nature or the working property Source and yet there would be no source in it if the Light were not The Light causeth that the Darknesse longeth after or is in anguish for the Light and this anguish is the source of the wrath of God or the hellish fire wherein the Devils dwell From whence God also calleth himselfe an angry Zealous or Jealous God these are the two Principles the Originall of which we know nothing of onely we know the h Or working activity birth therein the indissoluble Band which is as followeth 31. In the Originalnesse of Darknesse there is i Sourenesse tartnesse sharpnesse astringency or attractivenesse harshnesse and austerenesse this harshnesse causeth that it be light for harshnesse is a desirousnesse an attracting and that is the first ground of the willing or longing after the light and yet it is not possible to comprehend it and the attracting in the will is the sting or prickle which the desirousnesse attracteth and the first stirring or moving Now the prickle cannot endure the attracting in the will but resisteth flieth up and yet cannot get away from thence for it is generated in the attracting but because it cannot remove from thence nor can endure the attracting therefore there is a great anguish a desirousnesse or longing after the light like a furiousnesse and like a breaking whirling wheele and the anguish in the bitternesse riseth up in the k Fiercenesse wrath after the light but cannot get it being desirous in the anxiety to lift up it selfe above the light yet doth not overcome but is infected impregnated or mingled with the light and attaineth a twinckling flash and as soone as the harshnesse or the hardnesse viz. the Darknesse getteth the same into it it is terrified and instantly goeth away into its l Or receptacle Ether and yet the darknesse continueth in the Centre And in this horrour terrour or skreeke the hardnesse or harshnesse becometh milde soft supple and thin and the flash is made in the bitternesse which flieth up thus in the prickle thus the prickle discovereth it selfe in the Mother which so terrifieth the mother with the flash that shee yeeldeth her selfe to be overcome and when the prickle strengtheneth it selfe in the mother and findeth her so milde then that is much more terrified and looseth it s fierce strong wrathfull propriety and in the twinckling of an eye becometh white cleere and bright and flieth up very joyfully trembling with great delight lust and desire and the mother of harshnesse from the light cometh to be sweet milde thin and materiall even water For shee looseth not the essence of the harsh condition and therefore the essence attracteth continually to it out of the mildnesse so that out of the nothing somewhat cometh to be viz. water 32. Now as is mentioned before when the joy riseth up from the mother as the light cometh into her which yet shee cannot m Or take hold of comprehend then the joy in the ascending will hath a centre in it againe and generateth out of it selfe againe a very soft and pleasant source or fountaine an humble amiable source which is immateriall for then there can be generated nothing that is more pleasant and full of joy and refreshment therefore here is the end of Nature and this is the warmth or the Barm or as I may say the Barmhertzigkeit the mercifulnesse For here Nature neither seeketh nor desireth further any n Or working Birth more it is the perfection 33. Now in this pleasant source the moving Spirit which in the Originall in the kindling was the bitter aking Spirit springeth forth very joyfully without removing and it is the Holy Ghost and the sweet o Well-spring source or fountaine which is generated in the centre from the light it is the Word or heart of God and in this joy is the Paradise and the birth is the Eternall Trinity in this you must dwell if you will be in Paradise and the same must be borne or generated in you if you will be the childe of God and your soule must be in it or else you cannot enjoy nor see the kingdome of God 34. Therefore the p Sure or strong firme stedfast faith and confidence thus bringeth us into God againe For it getteth the divine Centre q To the of Regeneration in the Holy Ghost or else there is nothing that availeth Other matters which men doe here are but r Works essences which follow him in the shadow wherein he shall stand for as there is the birth in the holy Deity which in the Originall standeth in the willing desiring and aking before the light breake forth so also must thou O man that art gone forth out of Paradise in anguish longing and in a defirous will goe into the birth againe and so thou shalt attaine Paradise againe and the light of God 35. Behold thou reasonable soule to thee I speake and not to the body thou onely apprehendest it When the birth is thus continually generated then every forme hath a centre to the Regeneration for the whole divine essence or substance
standeth in continuall and in eternall Å¿ Working generating but unchangeably like the minde of Man the thoughts being continually generated out of the minde and the will and desirousnesse out of the thoughts out of the will and desirousnesse is the work generated which is made a substance in the will and then the mouth and hands goe on to performe what was substantiall in the will 36. Thus also is the Eternall Birth wherein the vertue or power is continually generated from eternity and out of the vertue the light and the light causeth and maketh the vertue and the light shineth in the Eternall Darknesse and maketh in the Eternall Minde the defiring attracting will so that the will in the darknesse generateth the thoughts the lust and the desirousnesse and the desirousnesse is the attracting of the vertue and in the attracting of the vertue is the mouth that expresseth the Fiat and the Fiat maketh the Materia or matter and the Spirit seperateth it and formeth it according to the thoughts 37. Thus is the Birth and also the first Originall of all the Creatures and t The creation of the creatures it standeth yet in such a u Or working birth in the Essence and after such a manner it is out of the eternall thoughts viz. the wisdome of God by the Fiat brought out of the Matrix But being come forth out of the Darknesse out of the x Or out of the created substance Out-birth out of the Centre which yet was generated in the Time in the will therefore it is not eternall but corruptible or transitorie like a thought and though it be indeed materiall yet every y Or working property source taketh its own into it selfe againe and maketh it to be nothing againe as it was before the beginning 38. But now nothing corrupteth or is transitory but onely the spirit in the will and z Or the body that subsisteth through the Word its body in the Fiat and the figure remaineth eternally in the shadow and this figure could not thus have been brought to light and to visibility that it might subsist eternally if it had not been in the a Or substance Essence but now it is also uncorruptible for in the figure there is no a Or substance Essence The centre in the b Or working property source is broken asunder and gone into its Ether receptacle or aire and the figure doth neither good nor evill but it continueth eternally to the manifestation of the deeds of wonder and the glory of God and for the joy of the Angels 39. For the third Principle of the materiall world shall passe away and goe into its Ether and then the shadow of all creatures remaine also of all growing things vegetables or fruits and of all that ever came to light as also the shadow and figure of all words and works and that incomprehensibly also without understanding or knowledge like a nothing or shadow in respect of the light 40. This was the unsearchable purpose of God in his will and therefore he thus c Brought them to light in a foure Elementary essence or substance created all things and after this time there will be nothing but onely light and darknesse where the source or property remaineth in each of them as it hath been from eternity where the one shall not comprehend the other as it hath also not been done from eternity 41. Yet whether God will create any thing more after this worlds time that my spirit doth not know for it apprehendeth no further than what is in its centre wherein it liveth in which the Paradise and the kingdome of Heaven standeth as you may reade afterwards about the Creation of Man 42. And so now the Angels and blessed men will remaine in the birth of the light and the d The spirits that were turned out of the light into darknesse spirits of alteration out of light into the source or torment together with the spirits of the wicked men will remaine in the eternall Darknesse where no recalling is to be found for their spirits cannot goe into the corruptibility or transitorinesse againe they are created out of the e The divine power and vertue Limbus of God out of the harsh Matrix out of which the light of God existeth from Eternity and not like the Beasts out of the f Or progeneration Out-birth which went forth out of the Limbus of the conceived purpose of God which is finite or taketh an end and hath been or appeared here onely that it might be an eternall shadow and figure 43. The eternall will is incorruptible or intransitory and unchangeable or unalterable for the heart of God is generated out of it which is the end of the nature and of the willing If the g Or the spirits of the working Nature spirits of the source or torment had put their imagination and their desiring will h Into resignation forward into the light of meeknesse into the end of Nature they should have continued Angels but seeing they out of pride would faine be above the meeknesse and above the end of Nature and awakened the centre they found nothing more for from Eternity there had been nothing more than the end of Nature and therefore they awakened the i Or ground of the working properties Centre of the source or torment in themselves the same they now have and they were thrust out of the Light into the Darknesse 44. If you be borne of God then you may thus understand God Paradise the kingdome of Heaven and Hell and the entrance in and end of the Creatures and the creation of this world but if not then the vaile is as well before your eyes as it was upon Moses Therefore saith Christ Seck and you shall finde knock and it shall be opened unto you No sonne asketh his Futher for an egge that he should give him a scorpion Also my Father will give the Holy Ghost to them that aske it 45. Therefore if you doe not understand this writing then doe not as Lucifer did in taking the spirit of pride presently and fall a k Mocking that which you understand not mocking and deriding and ascribe it to the Devill but seeke the humble lowly heart of God and that will bring a small graine of Mustard-seed from the l Or fruit or growth Tree of Paradise into your soule and if you abide in patience then a great Tree will grow out of that seede as you may well thinke that the like hath come to passe with this Author For he is to be esteemed as a very silly person in comparison of the great learned men But Christ saith My power is strong in the weake Yea Father it hath so pleased thee to hide these things from the wise and prudent and hast revealed them to babes and sucklings and that the wisdome of this world is foolishnesse in thy fight And
to every Quality as hard soure bitter cold fierce soft and so forth m In the springing essentiall powers in the Essences till to the end of Nature out of the source of the fire a similitude whereof you have in the Starres how different they are 2. Now the Thrones and Princely Angels are every one of them a great fountaine as you may perceive the Sunne is in respect of the Starres as also in the blossoming Earth The great fountaine veine or Well-spring in the source was in the time of the Fiat in the dark minde the Prince or throne-Throne-Angel There out of each fountaine came forth againe a Centre in many thousand thousands for the Spirit in the Fiat manifested it selfe in the nature of the Darknesse after the manner of the Eternall Wisdome Thus the manifold various properties that were in the whole nature went forth out of one onely Fountaine according to the ability of the eternall wisdome of God or as I may best render it to be understood by a similitude as if one Princely Angel had generated out of himselfe at one time many Angels whereas yet the Prince doth not generate them but the Essences and the qualities goe forth with the Centre in every Essence from the Princely Angels and the Spirit created them n By. with the Fiat and they continue standing essentially Therefore every o Or Company Host which proceeded out of one and the same fountaine gat a will in the same fountaine which was their Prince as you see how the Starres give all their will into the vertue or power of the Sun of this much must not be said to my p The learned in Reason Master in Arts he holdeth it impossible to know such things and yet in God all things are possible and to him a thousand yeares are as one day 3. Now of these Princely Angels One is fallen for he stood in the fourth forme of the Matrix of the Genetrix in the dark minde in that place in the minde where the flash of fire taketh its originall with his whole host that was proceeded from him Thus the fiery kinde condition or property moved him to goe above the end of Nature viz. above the heart of God that kinde stood so q Or fiercely hard kindled in him 4. For as God said to the Matrix of the Earth Let there come forth all kinds of Beasts and the Fiat created Beasts out of all the Essences and first divided the Matrix and after that the essences and qualities and then he created them out of the divided Matrix male and female But because the creatures were materiall therefore every kinde species or generation must thus propagate it selfe from every Essence but with the Angels not so but their propagation was sudden and swift as Gods thoughts are so were they 5. But this is the Ground every quality or quall or source would be creaturely and the fiery property elevated it selfe too mightily into which Lucifer had brought r Or set his delight or pleasure in it his will and so it went with Adam as to the Tempting Tree as it is written And God suffered all sorts of Trees to spring up in the Garden of Eden and in the midst of the Garden the Tree of Life and of the knowledge of Good and Evill 6. Moses saith God suffered to spring up out of the Earth all sorts of Trees pleasant to look upon and good for food But here is the vaile in Moses and yet in the Word it is bright cleere and manifest that the fruits were pleasant to behold and good to eate wherein there was no death wrath or Å¿ Corruption corruptibility but it was Paradisicall fruit of which Adam could live in clarity or brightnesse in the will of God and in his love in perfection in Eternity onely the Death stuck in the Tree of knowledge of good aod evill that onely was able to bring man into another Image 7. Now wee must needs cleerely conceive or think that the Paradisicall fruit which was Good was not so very earthly for as Moses himselfe saith they were of two sorts the one good to eate and pleasant to behold and the other had the death and corruptibility in it in the Paradisicall fruit there was no death nor corruptibility for if there had been any death or corruptibility therein then Adam had eaten death in all the fruits but seeing there was no death therein therefore the fruit could not be so altogether earthly though indeed it sprung out of the earth yet the divine vertue of the second Principle was imprinted therein and yet they were truly in the third Principle growne or sprung out of the earth which God cursed as to the earthly food that no Paradisicall fruit did grow any more out of the earth 8. Besides if Adam had eaten earthly fruit he must then have eaten it into his body and have had gut or entrailes and how could such a stinck and dung as wee now carry in the body have been in Paradise in the holinesse of God Moreover he should by eating earthly food have eaten of the fruit of the Starres and Elements which would presently have infected or qualified in him as was done in the fall also so his feare over all the beasts would have ceased For the essences of the Beasts would presently have been like the humane essences in vertue and power and t Or the stronger would have domineered over the weaker one would have domineered more strongly over the other 9. Therefore it was cleane otherwise with Adam he was a heavenly Paradisicall Man he should have eaten of the heavenly Paradisicall fruit and in the vertue or power of that fruit he should have ruled over all Beasts or living creatures also over the Starres and Elements no cold nor heat should have touched him or else God would not have created him so naked but like all Beasts with a rough or hairy skin or hide 10. But the Question is Wherefore grew the earthly Tree of the knowledge of good and evill for if that had not been Adam had not eaten of it or wherefore must Adam be Tempted Hearken Aske your minde about it wherefore it so suddenly generateth and conceiveth in it selfe a thought of anger and then of love Doest thou say it cometh from the hearing and seeing of a thing Yes that is true this God also knew very well and therefore he must be tempted For the Centre of the minde is free and it generateth the will from hearing and seeing out of which the imagination and lust doth arise 11. Seeing Adam was created an image and whole similitude of God and had all three Principles in him like God himselfe therefore also his minde and imagination should meerly have looked into the heart of God and should have set his lust and desire or will thereon and as he was a Lord over all and that his minde was a threefold Spirit in three
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 Loâd 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
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
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 decayiââ of any thing all the while that it standeth in the roote of Natuââ 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
Bride-Chariot in the Tincture turne mountaines upside down as Christ said which is done in the pure Faith in the place where the Tincture is Master which doth it and the soule giveth the thrust whereas yet no power can be discerned Even as the Earth g Schwebet moveth upon the heavenly Tincture whereas there is not more than one onely Tincture in the Heaven and in this world yet it is of many sorts according to the Essence of every thing in the beasts it is not as in men also not in fishes as in beasts also in stones and gemmes otherwise also otherwise in Angels and in the spirit of this world 29. But in God Angels and in virgin-like soules understand pure soules it is alike where yet it is onely h On Gods side for God The Devill hath also a Tincture but a false one and it standeth not in the fire wherewith he can gripe that man in the heart that letteth him in as a slie soothing flattering false Theefe that insinuateth himselfe desiring to steale concerning whom Christ warneth us that wee should watch 30. And now if wee will speake of the soule and of its substance and Essences wee must say that it is the i Or Crudest mos indigest or raw roughest thing in man for it is the originality of the other substances or things it is fiery harsh bitter and strong and it resembleth a great and mighty Power its Essences are like Brimstone its gate or seate out of the Eternall Originality is between the fourth and the fifth forme in the Eternall Birth and in the k Or indissoluble Band. not beginning Band of the strong might of God the Father where the eternall light of his heart which maketh the second Principle generateth it selfe and if l The soule it wholly loose the bestowed virgin of the divine vertue or power out of which the light of God generateth it selfe which is given to the soule to be its Pearle as is mentioned above then it becometh and is a Devill like all other Devils in Essences forme and in m Active property quality also 31. But if it put its will n Into true resignation forward into meeknesse viz. into the obedience of God then it is in the source or of the quality and property of the heart of God and receiveth divine vertue and then all its rough Essences become Angelicall and joyfull and then its rough Essences are very serviceable to it and are better and more profitable to it than that it were altogether sweet in the Originality in which being sweet there would be no strength nor such mighty power as in the harsh bitter and fiery Essences 32. For the fire in the Essence cometh to be a o Pleasant or delightfull soft meeke light and is nothing else but a zealous or eagar kindling of the Tincture and the harsh essence causeth that the divine vertue can draw it to it selfe and taste it for in the soure or harsh essence the taste doth consist in nature in like manner the bitter essence serveth to make the moving rising joy fragrancy and growing and out of these formes the Tincture goeth forth and it is the house of the soule as the Holy Ghost goeth forth from the Father and the Sonne so also the Tincture goeth forth from the light of the fiery soule and then also from its vertuous or powerfull Essences and so it p Is like resembleth the Holy Ghost but yet the Holy Ghost of God is a degree higher for he goeth forth from the Centre of the light wholly in the fift forme from the heart of God at the end of Nature 33. Therefore there is a difference between the Tincture in Man and the Holy Ghost and the bestowed virgin of the divine vertue or power dwelleth in the Tincture of the soule that is if it be true and faithfull but if the soule be not faithfull then q The virgin shee departeth into her Centre which is not wholly shut up for there is but halfe a Birth between except the soule passe into the r Stock of a tree Which is grifted upon stocke of harshnesse and malice evill or wickednesse and then there is a whole birth between For the harshnesse standeth in the fourth forme of the Darknesse and the bitternesse in the fire between the fourth and fift forme as is mentioned before 34. Now Reason's question is How hath Eve received the soule from Adam Behold when Gods Å¿ Soure astringent or attractive harsh Fiat took the Rib t Or In. out of Adam then it attracted out of all Essences also to it and the Fiat Imaged formed imagined or impressed it selfe together therein that it might continually and eternally stay therein But now the Tincture in Adam was not yet extinguished but the soule of Adam sate yet wholly with might and vertue or power in the Tincture onely the virgin was departed and therefore now the Fiat u Received took the Tincture and the soure harsh Essences mingled or qualified with the soure harsh Fiat for it viz. the Fiat and the sourenesse or harshnesse in the Essences are one kinde of Essence 35. Thus the Fiat inclined it felfe now to the heart of God and the Essences received the divine vertue or power and there sprung up the blossome in the fire and out of the blossome sprung againe the own proper Tincture and thus Eve was a living soule and the Tincture filled it selfe in the growth even as it is a cause of all growing so that x Suddenly instantly there was a whole body in the Tincture For that was possible they were not yet fallen into sinne neither were there yet any hard grisfles and bones 36. You must understand or conceive it aright Eve gat not Adams soule nor Adams body but one onely Rib but shee was extracted from the Essences and gat her soule in her Essences that were given her in the Tincture and the body grew for or to her in her own sprung up Tincture yet in vertue or power but the Fiat had already formed or made her a Woman indeed shee was not deformed but altogether lovely for shee was of a heavenly kinde in Paradise yet the y Of distinction of sex Marks were already also set upon her by the Fiat of the z Macrocosme Great world and it could not otherwise be shee must be a Woman for Adam indeed they were in Paradise and if they had not eaten of the Tree and if they had returned againe to God then they should have continued in Paradise but the propagation must now needs have been after a womanly manner and should not have stood Eternally for Satan had brought it too farre although he had not yet suffered himselfe to be seene onely he strewed sugar abroad in the spirit of this world till at length the lovely beast did lay it selfe forth upon the Tree as a flatterer and lyar The
Gate of our Propagation in the Flesh 37. As I have mentioned above the noble Tincture is now hence-forth generated thus in a manly or masculine and womanly or feminine kinde or sex out of the soule The Tincture is so subtile and mighty powerfull that it can goe or goeth into the heart of another into his Tincture which the devillish bewitching whores well know yet they understand not the noble Art but they use the false Tincture of the Devils and a Or poyson infect many in their marrow and bones by their b Exorcismes Conjuration Adjuration Incantation for which they shall receive their wages with Lucifer who would faine have raised his Tincture to be above God 38. But know that the Tincture is in the menkinde somewhat divers from that in the womenkinde for the Tincture in the menkinde goeth out of the Limbus or Man and the Tincture in the women-kinde goeth out of the Matrix For the vertue of the soule frameth imprinteth fashioneth or Imageth it selfe not onely in the Tincture but in the whole body for the body groweth in the Tincture 39. But thus the Tincture is the longing the great desire after the virgin which belongeth to the Tincture for it is subtile without understanding but it is the divine inclination and continually seeketh the virgin which is its play-fellow the c Manly masculine seeketh her in the d Womanly feminine and the feminine in the masculine especially in the delicate complexion where the Tincture is most noble cleere and vigorous from whence cometh the great desire of the masculine and feminine sex so that they alwayes desire to copulate and the great burning love so that the Tinctures mingle together and try prove or taste one another with their pleasant taste whereas one sex continually supposeth that the other hath the virgin 40. And the Spirit of the great world now supposeth that he hath gotten the virgin he graspeth with his clutches and will mingle his infection with the virgin and he supposeth that he hath the prize it shall not now run away from him he supposeth now he will finde the Pearle well enough But it is with him as with a Theefe driven out of a faire Garden of Delight where he had eaten pleasant fruit who cometh and goeth round about the inclosed Garden and would faine eate some more of the good fruit and yet cannot get in but must reach in with his hand and yet cannot come at the fruit for all that for the Gardiner cometh and taketh away the fruit and thus he must goe away empty and his lust is changed into discontent Thus also it is with him viz. with the spirit of this world he soweth thus in his fiery or burning lust the e Graine or Corne. seede into the Matrix and the Tincture receiveth it with great joy and supposeth that to be the virgin but the soure harsh Fiat cometh thereupon and attracteth the same to it while the Tincture is so well pleased 41. Now then the feminine Tincture cometh in to ayd and striveth for the childe and supposeth that it hath the virgin and the two Tinctures wrestle both of them for the virgin and yet neither of them both hath her and which of the two overcometh according to that the fruit getteth the Mark of distinction of sex But because that the feminine Tincture is weake therefore it taketh the bloud also to it in the Matrix whereby it supposeth it shall retaine the virgin The secret Gate of Women 42. Hence I must shew the ground to them that seek for the Doctor cannot shew it him with his Anatomie and though he should kill a thousand men yet he shall not finde that ground they onely know that ground that have f Or attained it been upon it 43. Therefore I will write from the virgin which knoweth well what is in the Woman shee is as subtile as the Tincture but shee hath a life and the Tincture hath none the Tincture is nothing else but an exulting joyfull mighty will and a house or habitation of the soule and a pleasant Paradise of the soule which is the soules propriety or own portion so long as the soule with its Imagination g Sticketh to God and goodnesse dependeth on God 44. But when it becometh false so that its Essences flatter with the Spirit of the great world and desire the h Or Its fill fulnesse of the world viz. 1. In the soure harshnesse desire much wealth or riches to eate and drinke much and to fill themselves continually 2. In the bitternesse desire great power authority and might to rise high to rule powerfully and extoll themselves above all and put themselves forth to be seene like a proud Bride and 3. in the i In the active stirring of the wrath source of the fire to desire a fierce cruell power and by kindling of the fire of anger supposing in the lustre thereof to be brave and so are much delighted in themselves then cometh the flatterer and lyar and k Imageth or representeth himselfe formeth or figureth himselfe also in the Spirit of the great world as he did in the Garden of Eden and leadeth the soule 1. in covetousnesse to eating and drinking too much and saith continually thou shalt want and not have enough get more for thy selfe how thou canst by hooke or by crooke that thou mayst alwayes have enough to serve thy turne And 2. in the bitter forme he saith thou art rich and hast much aspire and lift up thy selfe thou art greater than other people the inferiour is not like thee or so good a man as thou And 3. in the might or power of the fire he saith Kindle or stirre up thy minde make it implacable and stout yeeld to none terrifie the simple and so thou shalt be dreadfull and make thy authority continue and then thou mayst doe what thou listest and all whatsoever thou desirest will be at thy service and is not this a fine brave Glory Art thou not indeed a Lord on Earth 45. And as soone as this is l That the soule listeneth and yeeldeth to the Devill brought to passe then the Tincture becometh wholly false for as the Spirit in a thing is so is also the Tincture for the Tincture goeth forth from the Spirit and is the habitation thereof Therefore O Man whatsoever you sow here that you shall reape for your soule in the Tincture remaineth eternally and all your fruits stand in the Tincture manifested in the cleere light and follow after you this the virgin saith in sincerity for a warning with great longing after the Lilly 46. And now if wee consider of the Tincture and search how various it is and that it is many times so wholly false then we may be able fundamentally to demonstrate the falshood of the many various Spirits and how they are generated Therefore wee will make a short entrance concerning the propagation of the
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 â 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 â 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 â 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 Å¿ 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 thâ 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
nourish and nourture him of which you may reade more about Cain Further in the Incarnation 54. And so when the Fiat thus holdeth the terrour in it selfe so that the Elements fill it then that filling becometh hard bones and there the Fiat figureth the whole Man with his bodily forme all according to the first wrestling of the two Tinctures when they wrestle or strive together in the sport of love when the seede is sowne and that Tincture which there getteth the upperhand whether the masculine or the feminine according to that sex the Man is figured and the figuring or shaping is done very suddenly in the storme of the anguishing terrour where the bloud is stifled or stopt and there the Elementary Man getteth up and the heavenly man goeth downe for in the terrour the bitter z pricking sting is generated which rageth and raveth in the hard terrified sourenesse or harshnesse in the great anxiety of the stifled or stopped bloud 55. Women have sufficient experience of this in the third Moneth when this is done in the fruit and feele how the raging and pricking cometh into their teeth loynes back and the like this cometh upon them from the stifled choaked or stopped Tincture in the fruit and from their stifled or stopped bloud in the Matrix because the evill Tincture qualifieth or mingleth with the good Tincture of their bodies Therefore in the same manner as the Tincture in the Matrix suffereth paine after the same manner also the good Tincture suffereth in the members limmes or parts of the Mother as in the hard bones teeth and ribs as such people know very well 56. So now when the bitter sting or prickle which is generated in the anxious terrour in the stifling or stopping and in the entring in of death doth thus rage and rave and shew forth it selfe in the terrour and flieth upwards then it is catched and withheld by the soure harshnesse so that it cannot get up aloft for the soure harshnesse draweth it continually the more eagarly and vehemently because of a The raging of the prickle its raging and cannot endure it from whence the pricking often becometh more terrible and this is after no other manner than as when a man is dying and soule and body part asunder for in the stifling or stopping of the bloud by the soure harshnesse the bitrer death is also there and therefore b The bitter sting or prickle it is like a furious whiâling wheele or swift horrible thought which worrieth and vexeth it selfe and here is a Brimstone Spirit a venomous poysonous horrible aking substance in the death for it is the Worme to the springing up of the life 57. And now when the Spirit of the Starres and Elements hath mingled or figured it selfe together in the Incarnation then the vertue or power of the Starres and Elements is together wheeled in this raging where then in this anguish the Spirit of the Starres attracteth the vertue of the Sunne to it and c Or discovereth manifesteth it selfe in the vertue of the Sonne from whence there ariseth a twinckling flash in this raging from whence the hard soure harsh anxiety is terrified and sinketh downe and there the terrible Tincture goeth into its d Or Receptacle Ether for the Essence of the soure harshnesse in the Fiat is so mightily terrified at the flash that it becometh faint impotent or feeble and sinketh back e Openeth it selfe outwards expandeth it selfe and groweth thin 58. And the terrour skreeke or flash of fire is done in the bitter prickle and when it reflecteth it selfe back in the dark soure or harsh anxiety in the Mother and findeth her so very soft gentle and overcome then it is much more terrified than the Mother But this terrour happening thus in the soft Mother shee becometh white and cleere in the twinckling of an eye and the flash remaineth in the anguish in the roote of the fire and now therefore it is a skreeke or terrour of great joy and it is as when water is throwne into the fire where the soure harsh f Source or property quality is then quenched and the sourenesse or harshnesse is then so mightily overjoyed with the light and the light with the Mother the sourenesse or harshnesse wherein it is generated that there is no similitude to compare it with for it is the birth and the beginning of the life â Sol All this which followeth is done in the entrance of the fourth Moneth 59. And as soone as the light of life appeareth in the soure harshnesse and soft Mother so that the sourenesse or harshnesse cometh to taste the light of life and findeth that it is so meeke pleasant lovely and full of joy then it exulteth with great delight desire and longing after the light to g Infect mix it selfe therewith and apprehend it so that its lust or longing delight and vertue goeth forth from it after the light which lust or longing delight is the vertue of the light and this out-going h Delight lust in the love is the noble Tincture which is there new generated to be the childe 's own and the Spirit which is generated out of the anguish in the flash of the fire is the true and reall soule which is generated in Man 60. Now here it is especially to be observed where i The soule it dwelleth and whence Heart Lungs and Liver come especially the Bladder and k Or entrailes Gutts and the Braine in the Head also the understanding and senses these I will here set down one after another It cannot well or sufficiently be expressed by a humane tongue especially the order which is l Done or performed observed in the twinckling of an eye in Nature it would require a great Volume to describe it in and as the world accounteth us too m Simple or silly and voyd of understanding and unable weake to be able to describe it so wee account our selves much weaker and more unable and it is with us as Isaiah saith I am found of them that sought me not and knowne of them that were ignorant of mee and of such as inquired not after mee 61. I say n High knowledge this hath not been sought but wee sought the heart of God that wee might hide us therein from the o Storme tempest of the Devill but when we came there then the loving virgin out of Paradise met us and offered us her love shee would be kinde and friendly to us and be betrothed to us for a Companion and shew us the way to Paradise where wee shall be safe from the stormy tempest and shee carried a branch in her hand and said We will plant this and a Lilly shall grow and I will come to thee againe from whence wee gat this longing to write of the amiable virgin which did shew us the way into Paradise where we must goe through the kingdome of this world
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 âor 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 quaââââ 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
the other neither could one have any mobility without the other for one generateth the other and they goe all foure out of one Originall and it is in its Birth but one onely thing or substance as I have mentioned before at large about the Creation concerning the Å¿ Or generating birth of the foure Elements 20. The soure strong or bitter Gall viz. the terrible poysonous flash of fire kindleth the warmth in the heart or the fire and is it selfe the cause from whence all else take their Originall 21. Here we finde againe in our consideration the lamentable and horrible fall in the Incarnation because when the light of life riseth up and when the Fiat in the Tincture of the spirit of the soule reneweth the Matrix then the Fiat thrusteth the death of the stifling choaking checking or stopping and perishing in the sternnesse viz. the impurity of the stifled or checked bloud from it selfe out of its Essences and casteth it away and will not endure it in the t Corpus body but as a u Excrement superfluity the Fiat it selfe driveth it out and of its tough glutinous sourenesse maketh an enclosure round about it viz. a filme or gut that it may touch neither the flash nor the spirit and leaveth the nethermost port open for it and x Condemneth banisheth it eternally because that impurity doth not belong to this Kingdome as it happened also to the earth when the y At the Creation Fiat thrust it out of the Matrix in the middest in the Centre upon a heape as a lump being it was unfit for heaven so also z In the Incarnation here 22. And we finde greater mysteries yet in a Testimonie evidence of the horrible fall for after that the foure Elements had thus set themselves every one in a severall Region then they made themselves Lords over the spirit of the soule which was generated out of the Essences and they have taken it into their power and qualifie with it The fire viz. the mightiest of them hath taken it into its b Or Dominion Region or jurisdiction in the Heart and there it must c The Spirit must there be kept in obedience keepe and the blossom and light thereof goeth out of the heart and moveth upon the heart as the kindled light of a Candle where the Candle resembleth the fleshly heart with the Essences out of which the light shineth And the fire hath set it selfe over the Essences and continually reacheth after the light and it supposeth that it hath the virgin viz. the Divine vertue or power 23. And there the holy Tincture is generated out of the Essences which regardeth not the fire but setteth the Essences viz. the soule in its pleasant d Refreshment or habitation joy Then come the other three Elements out of their Regions and fill themselves also by force therein each of them would taste of the virgin receive her and qualifie or mingle with her viz. the water that filleth it selfe by force also therein and it tasteth the sweet Tincture of the soule and the fire saith I would willingly keepe the water for I can quench my thirst therewith and refresh my selfe therein And the Aire saith I am indeed the spirit I will blow up thy heate and fire that the water doe not choake thee And the fire saith to the Aire I will keepe thee for thou upholdest my quality for mee that I also goe not out And then cometh the Element of Earth and saith What will you three doe alone you will starve and consume one another for you depend all three on one another and devour your selves and when you shall have consumed the water then you extinguish for the aire cannot move unlesse it have some water for the water is the mother of the aire which generateth the aire Moreover the fire becometh much too fierce violent and eagar if the water be consumed and consumeth the body and then our e Dominion or rule Region is out and none of us can subsist 24. Then thus say the three Elements the fire the aire and the water to the Earth Thou art indeed too dark too rough and too cold and thou art rejected by the Fiat wee cannot take thee in thou destroyest our dwelling and makest it dark and stinking and thou afflictest our virgin which is our onely delight and treasure wherein wee live And the Earth saith yet pray take my f Its fruits Children in they are lovely and of good esteemes they afford you meate and drinke and cherish you that you never suffer want 25. Hereupon thus say the three Elements but so they may afterwards get a dwelling in us and may come to be strong and great and then wee must depart or be in subjection to them and therefore wee will not take them in neither for they may come to be as rough and cold as thou art yet this wee will doe thou mayst let thy children dwell in our g In the stomack and Gutts Courts and Porches and wee will come and be their Guest and eate of their h The vertue of their fruit fruit and drinke of their drinke else the water which is contained in the Element would be too little for us 26. Now thus say the three Elements fire water and aire to the Spirit fetch us children of the earth that they may dwell in our Courts wee will eate of their i Or substance Essences and make thee strong Here the Spirit of the soule like a captive must be obedient and must reach with his Essences and fetch them forth And then cometh the Fiat and saith No thou k Or mayest escape mee mightest so out-run mee and the Fiat created the reaching forth and there came forth from thence hands and all other essences and formes as it is before our eyes and the Astronomicus Astronomer knoweth it well yet he knoweth not the secresie of it although he can expound the l Marks or tokens signes according to the Constellation and Elements which qualifie and mingle together in the Essences of the Spirit of the soule 27. And now when the hands in the will reach after the children of the Earth which reaching forth yet is no other than a will in the spirit of the childe in the Mothers body then the Fiat is there and maketh a great roome in the Courts of the three Elements and a tough firme inclosure round about it that they may not touch the flesh for the flesh is afraid of the children of the earth because the earth is throwne away for its rough stinking darknesse and it trembleth for great feare and it looketh still about after the best meanes least the children of the earth should be too rough for it and might cause a stinke that so it might have an m Out-let opening and might cast away the stink and the filth and so it maketh out of the Court which is
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
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 âhich the fiercenesse without the light cannot doe for every Centre ââs 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 dissoluÌtion 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 whâch 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
body and taketh its beginning after the same manner in the Dammes or Mothers body and its Spirit liveth also in the Starres and Elements and they have their faculty of seeing from the glance of the Sunne and in the same beginning of the life there is no difference between Man and Beast For a Beast eateth and drinketh smelleth heareth seeth and feeleth as well as man and yet they have no understanding in them but onely to feed and multiply Wee must goe higher and see what the Image of God is which God so dearly loved that he spent his heart and sonne upon it and gave him to h To be incarnate become Man so that he came to help Man againe after the Fall and freed and redeemed him againe from the beastiall Birth and brought him againe into Paradise into the heavenly i Kingdome or Dominion Region 57. Therefore wee must look after the ground of it how not onely a beastiall man with beastiall qualifications or condition is figured or formed but also a heavenly and an Image of God to the honour of God and the magnifying of his deeds of wonder to which end he so very highly graduated Man that he had an eternall similitude and Image of his own substance for to that end he hath manifested himselfe by heaven and earth and created some creatures to be eternall understanding and rationall Spirits to live in his vertue and Glory and some to be figures so that when their Spirit goeth into the Ether and dissolveth the Spirits which are eternall might have their joy and recreation k In. with them 58. Therefore wee must search and see what kinde of Image that is and how it taketh its beginning so that Man beareth an earthly Elementary and also an heavenly Image And not onely so but he beareth also a hellish Image on him which is inclined or prone to all sinnes and wickednesse and all this taketh beginning together with the beginning of the life 59. And further wee must look where then the own will sticketh whereby Man can in his own power yeeld up himselfe how he will either to the Kingdome of Heaven or to the Kingdome of Hell To this looking Glasse wee will invite them that hungar and thirst after the noble knowledge and shew them the ground whereby they may in their minds be freed from the errours and contentions Controversies in the Antichristian Kingdome Whosoever now shall rightly apprehend this Gate he shall understand the l Beeing of all beeings or substance of all substances Essence of all Essences and if he rightly consider it he shall so learne to understand what Moses and all the Prophets and also what the holy Apostles have written and in or from what kinde of Spirit every one hath spoken also what hath ever been and what shall or can be afterwards The most precious Gate in the Roote of the Lilly 60. Now if wee consider the three Principles and how they are in their Originall and how they generate themselves thus then wee shall finde the Essence of all Essences how the one goeth out of the other thus and how the one is higher graduated than the other how the one is eternall and the other corruptible and how the one is fairer and better than the other also thus wee shall finde wherefore the one willeth to goe m In resignation forward and the other n In selfe backward Also thus wee shall finde the love and desire and the hate and enmity of every thing 61. But now wee cannot say of the Originalnesse of the Essence of all Essences otherwise than that in the Originall there is but one onely Essence out of which now goeth forth the Essence of all Essences and that one Essence is the eternall minde of God that standeth hidden in the darknesse and that same Essence hath longed from Eternity and had it in the will to regenerate the light and that longing is the source or eternall working propertie and that will is the springing up now the springing up maketh the stirring and the mobility and the mobility maketh the attracting in the will and the will maketh againe the longingnesse so that the will alwayes longeth after light and this is an eternall Band that is without beginning and without end for where there is a willing there is also desiring and where there is a desiring there is also in the wills desiring an attracting of that which the will desireth Now the desiring is soure hard and cold for it draweth to it and holdeth it for where there is nothing there the desiring can hold nothing and therefore if the will desireth to hold any thing the desiring must be hard that the will may comprehend it and being there was nothing from eternity therefore the will also could comprehend and hold nothing 62. Thus wee finde now that the Three from eternity are a not beginning and indissoluble band viz. o Attracting longing willing and desiring and the one alwayes generateth the other and if one were not then the other also would not be of which none know what it is for it is in it selfe nothing but a Spirit which is in it selfe in the darknesse and yet there it is no darknesse but a nothing neither darknesse nor light Now then the p Attracting longing is an hunger seeking or an infecting of the desiring and the will is a retention in the desiring and now if the desiring must retaine the will then it must be comprehensible and there must not be one onely thing alone in the will but two now then seeing they are the two therefore the attracting must be the third which draweth that which is comprehensible into the will Now this being thus from eternity therefore it is found of it selfe that from eternity there is a springing and moving for that which is comprehended must spring and be somewhat that the will may comprehend somewhat and seeing that it is somewhat therefore it must be soure and attractive that it may come to be somewhat And then seeing it is soure and attractive therefore the attracting maketh the comprehensibility that so the will may have somewhat to comprehend and to hold and then it being thus comprehensible therefore it is thicker grosser or darker than the will and it shadoweth the will and covereth q Which is comprehensible that which is attracted and the will is in q Which is comprehensible that and the longing maketh them both and seeing now that the will is in that which is comprehensible therefore that which is comprehensible is the darknesse of the will for it hath with its comprehensibility inclosed the will now the will not being r Gotten out out of that which is comprehensible it longeth continually after the light that it might be delivered from the darknesse which yet it selfe maketh with the longing and attracting 63. From whence now cometh the anxiety because the will is shut up
then it kindleth it selfe so highly in the loving will by reason of the meeknesse and goeth no more like a sterne or fierce flash through all Essences but it goeth trembling with great joy and the might of the joy is now many hundred times stronger than first the flash or glance was which yeelded or discovered it selfe through the soure harsh Essences of the Death and goeth with strong might out of the heart into the head in the will or purpose to possesse the heavenly Region 44. For t The Will it is Paradisicall and it hath its most inward roote therein when Adam in sinne dyed the first Death then said God The seed of the Woman shall u Break with treading upon it breake the Serpents head the same word x Imagined figured or formed it selfe imprinted it selfe in Adam in the centre of the springing up of his life and so forth with the Creation of Eve in the springing up of her life and so forth in all Men so that wee can in our first minde through the word and vertue of God in the Treader upon the Serpent who in the time became man or was incarnate trample upon or breake the Head and will of the Devill and if this might or power were not y Viz. in the place of the springing up of the life in this place then wee were in the eternall Death Thus the minde is its own in the free will and moveth in the vertue or power of God and in his promise in the Free substance or beeing 45. Seeing then that the skreek of joy in the vertue of God which breaketh the doores of the deep Darknesse thus springeth up in the heart and flieth with its glimpse or sparkling into the Head then the vertue of the joy setteth it selfe above as being the strongest and the flash or glance beneath as being the weakest and so when the flash or glance cometh into the Head into its seate then it maketh it selfe two open Gates for it hath broken the doores of the deep Darknesse and therefore it continueth no more in the Darknesse but it must be free as a victorious Prince or Conquerour and will not be held captive and this signifieth to us the resurrection of Christ from the dead who is now free and will not be held therein which in its due place shall be very deeply described And those Gates which the glance holdeth open they are the eyes and the spirit of joy is their roote which spirit springeth up at first in the kindling of the life 46. Thus then the strong re-conceived will to flie out from the Darknesse and to be in the Light in the Heart generateth it selfe and therefore wee cannot know or apprehend it to be any other than the noble virgin the wisdome of God which thus springeth up in joy and in the beginning marrieth her selfe with the spirit of the soule and helpeth it to the light which after the springing up of the soule viz. after the kindling of the vertue of the Sunne in the Essences putteth her selfe into its Paradisicall Centre and continually warneth the soule z Of the waies of the ungodly of the ungodly wayes which are held before it by the Starres and Elements and brought into its Essences Therefore the virgin keepeth her Throne thus in the heart and also in the head that shee may defend and keep them off from the soule all over 47. And wee must further a Think or conceive consider that when the skreek or crack maketh its dwelling house in its strong breaking through out of the Gate of the anxious Darknesse viz. the Tongue that the skreek or crack hath not then yet seene the virgin but when it reflected or shined back again into the heart into the opened darknesse and found her so habitable there then first sprung up its joy habitablenesse and pleasantnesse and it became Paradisicall and desired not to goe into the Tongue againe but into the Head and desired there to have its Region out of the source of the Heart Therefore the Tongue ought not in all or altogether to be beleeved for it fitteth not in the heavenly Region as the friendly pleasant vertue doth but it hath its Region in the crack and flash and the flash is as neere the hellish Region as the crack is for they are both generated in the b Or sterne grim sharpnesse sharpnesse of the Starres in the Essences and the Tongue speaketh both lyes and truth in which of the two the Spirit armeth it selfe according to that it speaketh also it many times speaketh lyes in c Such as have esteeme authority riches or such as are high mended and stout and have the world at will great Men when it is armed from the Essences then it speaketh in the crack like a Rider in his haughty furly vaunting state or high mindednesse The Life of the Soule The Gate 48. Thus now when the vertue of the life and the Spirit of the second Principle d Or was is generated in the first Originality of the first Principle viz. in the Gate of the deep Darknesse which the will of the vertue of the virgin in the fierce earnest flash of the fierce might of God did breake and set it selfe in the pleasant habitation then instantly the Essences of the Starres and Elements in the flash of the springing up of the life pressed in also yet after the building of the pleasant habitation first made 49. For the habitation is the Element and the vertue of the inward Element is the Paradisicall Love which the outward Elements being generated out of the Element will have for their mother and the sharp Fiat bringeth them into the habitation and there the light of the life becometh rightly kindled and all Essences live in the habitation For in the beginning of the life each Principle e Or catcheth taketh its Light 50. The first Principle viz. the Darknesse taketh the fierce and sudden fire-flash and so when the f Re-conceived or re-purposed re-comprehended will in the first will of the first attracted darknesse of the harshnesse discovereth it selfe and breaketh the Darknesse in the flash then the harsh dark fire flash remaineth in the first will and standeth over the heart in the Gall and kindleth the fire in the Essences of the heart 51. And the second Principle retaineth its light for it selfe which is the pleasant g Or joy habitation which shineth there where the darknesse is broken or dispelled wherein the courteous loving vertue and the pleasantnesse ariseth from whence the skreeke or crack in the strong might becometh so very joyfull and h Or alayeth it with trembling for joy turneth its forcible rushing into a joyfull trembling where then the fire-flash of the first Principle sticketh to i The skreek or crack it which causeth its trembling but its source or active property is pleasantnesse and joy that cannot sufficiently be described
any thing would presse or pierce into he Essences for the Spirit would be whole and swelled But it standing thus in the Gate of the z Disrupt broken darknesse in the crack and in the sound therefore every vertue of all things presse in into that Gate and try themselves by one another and what the Essences of the Spirit doe love that it desireth and draweth the same into the Tincture and then hands and mouth fall to it and stuffe it into the stomack into the * Or Atrium outward Court of the foure Elements from whence the earthly Essences of the Starres and Elements doe feede 71. And the Tast also is a trying and attracting of the Tincture in the Essences of the Spirit And so the feeling also if the Spirit of Man with its Essences did not stand in the sound there would be no feeling for when the soure Essences draw to them then they awaken the bitter prickle or sting in the fire flash which stirreth it selfe either by griping thrusting or striking and thereupon in all driving the bitter prickle in the fire-flash is awakened and therein standeth the moving and all in the Tincture CHAP. XVI Of the Noble Minde of the Understanding Senses and Thoughts Of the threefold Spirit and Will and of the Tincture of the Inclination and what is inbred in a childe in the Mothers body or womb Of the Image of God and of the Beastiall Image and of the Image of Abysse of Hell and similitude of the Devill to be searched for and found out in * Or in very one any one Man The Noble Gate of the Noble Virgin And also the Gate of the Woman of this world highly to be considered 1. IF wee consider our selves in the noble knowledge which is openned to us in the love of God in the noble virgin of the wisdome of God not for our merit honesty vertue or worthinesse but meerly of his own will and original eternall purpose even in those things which appeare to us in his love then wee must needs acknowledge our selves to be unworthy of such a Revelation and being wee are sinners wee are deficient in the Glory that wee should have before him 2. But being it is his Eternall will and purpose to doe us good and to open his Secrets to us according to his counsell therefore wee ought not to withstand nor to bury the bestowed Talent in the earth for we must give account of it in the appearing of his coming Therefore wee will thus labour in our Vineyard and commend the fruit to him and will set down in writing a Memoriall for our selves and leave it to him For wee can search or conceive no further than onely what wee apprehend in the light of Nature where our Gate standeth a Or our comprehensibility open not according to the measure of our purpose when and how wee will but according to his gift when and how he will wee are not able to comprehend the least sparkle of him unlesse the Gates of the Deepe be opened to us in our Minde where then the zealous earnest and highly desirous kindled Spirit b Or goeth is as a fire to which the earthly body ought to be subject and will grudge no paines to serve the desirous fiery minde And although it hath nothing to expect for iâ labour but scorne and contempt from the world yet it must be obedient to its Lord for its Lord is mighty and it selfe is feeble and its Lord leadeth driveth and preserveth it and yet in its ignorance or want of understanding it knoweth nothing of what it doth but it liveth like all the Beasts and yet its will is not to live thus but it must follow the worthy minde which searcheth after the wisdome of God and the minde must follow the light of Nature for God manifesteth or revealeth himselfe in that light or else wee should know nothing of him 3. And now when wee consider our minde in the light of the Nature and what that is which maketh us zealous or earnest which burneth there in as a light and is desirous thirsty or covetous like fire which desireth to receive from that place where it hath not sowen and would reape in that Countrey where the body is not at home or dwelleth not then the precious virgin of the Wisdome of God meeteth us in the middlemost seate in the Centre of the light of life and saith the light is mine and the power or vertue and glory is mine also the Gate of knowledge is mine I live in the light of Nature and without mee you can neither see know nor understand any thing of my vertue or power I am thy Bridegroom in the light and thy desire or longing after my vertue or power is my attracting in my selfe I sit in my Throne but thou knowest mee not I am in thee and thy body is not in me I distinguish or separate and thou seest it not I am the light of the senses and the roote of the senses is not in mee but neere mee I am the Bridegroom of the roote but shee hath put on a rough coate I will not lay my selfe in her armes till shee putteth that off and then I will rest eternally in her armes and adorne the roote with my vertue and power and give her my beautiful forme and will espouse my selfe to her with my Pearle 4. There are three things which the minde hath in it and doe rule it yet the minde in it selfe is the desirous will and those three things are three Kingdomes or Principles one is eternall and the second is eternall but the third is corruptible the one hath no beginning the second is without beginning eternally generated and the third hath a beginning and end and corrupteth againe or perisheth 5. And as the eternall minde is in the great unsearchable Depth and from Eternity is the Indissoluble Band and the Spirit in the c Or perpetuall working properly source which continually generateth it selfe and never decayeth and that therein in the Centre of the deepe is the reconceived will to the light and the will is the desiring and the desiring attracteth to it and that which is attracted maketh the darknesse in the will so that in the first will the second will generateth it selfe againe that it might fly out of the darknesse and that second will is the minde which discovereth it selfe in the darknesse and the discovery or glance breaketh or dispelleth the darknesse so that it standeth in the sound and in the crack where then the flash sharpeneth it selfe and so standeth eternally in the broken darknesse so that the darknesse thus standeth in the sound of the Starres and in the breaking of the darknesse the reconceived will is free and dwelleth without the darknesse in it selfe and the flash which there is the seperation and the sharpnesse and the noise or sound is the dwelling of the will or of the continually conceived minde and
of the soule figured by the Eternall Fiat 44. Now if the spirit of the soule remaine unregenerated in its first Principle which it hath inherited out of the Eternity with the beginning of its life then also at the breaking or deceasing of its body there proceedeth out of its Eternall Minde such a creature as its continuall will hath been here in this life 45. Now if thou hast had an envious spitefull dogged minde and hast grutched every thing to others as a Dog doth with a bone which himselfe cannot eate then there appeareth such a doggish minde and according to that source or property is its Worme of the soule figured and such a will it keepeth in the Eternity in the first Principle and there is no revoking all thy envious wicked proud works appeare in thy a Or active property source in thy own b Or kindling Tincture of the Worme of the soule and thou must live eternally therein nay thou canst not conceive or apprehend any desire or will to abstinence or forbearance of it but thou art Gods and the holy soules eternall enemy 46. For the doore of the Deepe to the light of God appeareth to thee no more for thou art now a perfect creature in the first Principle and now though thou dost elevate thy selfe and wouldst breake open the doore of the Deepe yet that cannot be done for thou art a whole Spirit and not meerly in the will onely wherein the doore of the Deepe can be broken open but thou fliest out aloft over the kingdome of God and canst not enter in and the higher thou fliest the deeper thou art in the Abysse and thou seest not God yet who is so neere thee 47. Therefore it can onely be done here in this life while thy soule sticketh in the will of the minde so that thou breakest open the Gate of the Deepe and pressest in to God through a New Birth for here thou hast the highly worthy noble virgin of the Divine Love for thy assistance who leadeth thee in through the Gate of the Noble Bridegroom who standeth in the Centre in the parting c Or limit of seperation mark between the kingdome of Heaven and the kingdome of Hell and generateth thee in the water and life of his bloud and Death and therein drowneth and washeth away thy false or evill works so that they follow thee not in such a source and property that thy soule be not d Or figured therein infected therein but according to the first Image in Man before the Fall as a new chast and pure noble virgins Image without any knowledge of thy untowardnesse or vices which thou hadst here 48. Thou wilt aske What is the New e Or second Birth Regeneration or how is that done in Man Heare and see stop not thy minde let not thy minde be filled by the Spirit of this world with its might and pompe Take thy minde and breake through the Spirit of this world quite f Or unite or give up thy minde incline thy minde into the kinde love of God make thy purpose earnest and strong to breake through the pleasure of this world with thy minde and not to regard it consider that thou art not at home in this world but that thou art a strange Guest captivated in a close Prison Cry and call to him who hath the key of the Prison yeeld thy selfe up to him in obedience righteousnesse modesty chastity and truth and seeke not so eagarly after the kingdome of this world it will stick close enough to thee without that and then chast virgin will meet thee in thy minde highly and deeply and will leade thee to thy Bridegroom who hath the key to the Gate of the Deepe thou must stand before him who will give thee to eate of the heavenly Manna which will g Or quicken refresh thee and thou wilt be strong and struggle with the Gate of the Deepe and thou wilt break through as the h Aurora Morning red or day-starre Day-breake and though thou liest captive here in the night yet the rayes of the breake of Day will appeare to thee in the Paradise in which place thy chast virgin standeth waiting for thee with the joy of the Angels who will very kindly receive thee in thy new-borne minde and Spirit 49. And though indeed thou must i Swimme or bath walke here with thy Body in the dark k In contempt dis-esteeme night among thornes and thistles so that the Devill and also this world doth read and teare thee and not onely buffet despise deride and vilifie thee outwardly but also many times stop thy deare minde and leade it captive in the lust of this world into the Bath or Lake of swines yet then the Noble virgin will help thee still and will call upon thee to desist from thy ungodly l Or doings wayes 50. Look well to it stop not thy minde and understanding when thy minde saith Turne doe m The evill it not then know that thou art so called by the deare virgin and turne instantly and consider where thou art lodged in how hard a house of bondage thy soule lyeth imprisoned seek thy native Countrey from whence thy soule is wandred and whither it ought to returne againe 51. And then if thou wilt follow n The Counsell of the wisdome of God it thou wilt finde in thy selfe not onely after this life but in this life also in thy Regeneration that shee will very worthily meete thee and out of what kinde of Spirit this Author hath written CHAP. XVII Of the horrible lamentable and miserable Fall of Adam and Eve in Paradise Mans Looking-Glasse 1. IF the Gate of the Deep were not opened to mee in my minde so that I can see the strife that is against the kingdome of God then I should also suppose that the matter of the Fall were meerly a Disobedience about the biting of an Apple as the Text in Moses barely passeth it over though Moses hath written wholly right 2. For the matter was about the earthly eating and drinking wherewith the Paradisicall Man was captivated by the Spirit of this world which now must qualifie or mix with all Men. This the Holy Scripture witnesseth and also Reason that Man is not at home in the Elementary kingdome of this world For Christ said My kingdome is not of this world and to his Apostles he said I have called you out from this world Also Flesh and bloud cannot inherit the kingdome of God 3. Also wee see that the kingdome of this world dieth to Man and passeth away or breaketh seeing then that Adam did beare the Image of the kingdome of God which was eternall and uncorruptible and stood in Paradise therefore wee can with no ground say that he a Before the Fall did beare the Image of the kingdome of this world For this world is transitory and b Or fragile corruptible but the Image
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
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 mây 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.
so that Adam lusted 94. But because he beguiled Adam and Eve with his Sugar therefore God hath prepared such a dwelling house for him as Adam lets forth from the Å¿ From the earthly voluptuousnesse and dainty delicacies the Dung. earthly Sugar at the nethermost Exit and that shall be left for him at the corruption of the Earth when it goeth into its Ether and then that pleasant smell of the stinck of sinne and abominations in the kingdome of the fierce wrath shall remaine for him and that Sugar he shall eate Eternally and frame his will continually therein to get other Sugar in the t Or Oven furnace of the fire and then he may make that ready for him as may best sute with his pallat at which he quaketh and trembleth when he heareth the Spirit declare such things and hereby it is also signified to all the ungodly that they shall also eate the same Sugar Eternally which they have continually baked here with their blaspheming cursing covetousnesse scorne backbiting thorny-taunting murthering robbing and taking the sweat of the needy and miserable to maintaine their haughty stately Pride 95. And now when these two thus captivated by the Devill and this world stood before God with feare and great horrour and felt the anger of God and the severe Judgement then the Heart of God which had made them pittied them and it u Appeare or discover it self to see did look whether there were any remedy or counsell that might help poor Man and redeeme or deliver him from the Bands of the Eternall fiercenesse or wrath and from the mortall body of this world but there was nothing found neither in Heaven nor in this world that could make them free there was no Principality or throne-Throne-Angel which had the ability to doe it all was lost they were in the Eternall Judgement of the Temporall and Eternall Death For the first Principle had captivated them in the Spirit of the soule and qualified or mingled with the soule the Kingdome of Heaven in the Light was shut up and there was a firme enclosure of a whole Principle between and x The soule it could not reach the kingdome of Heaven againe except that it were borne of God againe otherwise there was no counsell nor help nor refuge in any thing at all 96. Then the Devill mocked the Image and Hell opened its jawes wide and had the bridle in their Essences and continually drew them therewith towards the hellish fire of the fierce wrath and then there was trembling and horrour in the minde and they could not reach the love of God Heaven was their Enemy no Angel came neere them but the horrible Devills they shewed themselves and hooped crying Ho ho wee have gotten the Game wee are Princes over Men wee will torment them soundly because they would have possessed our Throne wee should have been their footstoole and now wee are their Judges what care wee for God he dwelleth not in our kingdome wherefore hath he thrust us out wee will be sure to wreake our spleene upon his Image The most pleasant and most lovely Gate or Exposition of the promise of the Treader upon the Serpent highly to be considered 97. Now when no counsell or remedy was found and that Man was sunk downe into Hell to the great Triumph of the Devills then said God to the Serpent the Devill Because thou hast done thus be thou cursed and the seede of the Woman shall tread upon or break thy Head and thou shalt bruise or y Or sting wound his Heele at which the Abysse of Hell did quake and tremble but the Devill understood not wholly what that should be onely he saw that the word imagined or represented it selfe in Adam and in Eve in the Centre of Life and that it opposed the fiercenesse of the kingdome of Hell of which he stood in feare and his jollity was lessened for he did nor relish that 98. Moses writeth here as if the Serpent had beguiled Eve because God cursed it and said That it should eate Earth and creepe upon its belly but Moses here putteth the vayle before our eyes that he cannot be looked in the Face for all Prophecies stand in dark words that the Devill may not know nor apprehend them and learne the Times and that he may not strow his false seede before the wonders of God appeare as may be seene in all the Prophets who prophesied of the Treader upon the Serpent 99. Wee know that the Devill slipt into the Serpent and spake out of the Serpent for God did not meane by it that the Treader upon the Serpent should tread upon the head of the beastiall Serpent but that he should destroy the Devill and the Abysse of Hell But that was the Punishment of the Beastiall Serpent that it should remaine a poysonous Worme without feete and eate Earth and have communion with the Devill for so all Evill Spirits in Hell appeare in their owne forme according to their source or quality as Serpents Dragons horrible Wormes and evill Beasts 100. This now the Devill did not understand because God spake of the Serpent and cursed it to be a horrible Worme and he supposed that it did not concerne him neither doth he yet know his own judgement he knoweth onely what he learneth from Men that doe z Or Prophesie declare things in the Spirit of God yet the Spirit of God doth not wholly intimate his Judgement to him but all in the Depth afarre off so that he cannot wholly understand it For to the enlightened Men all Prophesies even concerning the wickednesse of Men are thus given and they dare not set them downe clearer that the Devill may not wholly learne the Counsell of God and strow his Sugar upon it though in this place there are very excellent things that ought not to be revealed to the world for they remaine till the Judgement of God that the Devill may bring no new sects into it and lead men into doubt and therefore they shall be passed over till the time of the Lilly 101. So now when wee consider the great love and mercifulnesse in that he hath turned to Man wee finde cause enough to write and teach these a Matters or wonderous works and deeds things for it concerneth our eternall Salvation and Redemption out of the Jawes of Hell therefore I will set downe the ground of the promised Messiah that the following writings may be the better understood especially Moses in his Booke of the Law where there is need of it now he that will see nothing God help he must needs be blinde for the time of the visitation of the hardned Jewes Turks and Heathens cometh now Whosoever will see let them see the Lamps for the Bridegroome are shortly to be kindled he cometh whosoever desireth to be a Guest let him prepare him a Wedding Garment 102. Now saith Reason how could Adam and Eve know what God meant by the
of Hell he hath willed it but that kingdome is not called God there is yet another Principle and fast inclosure between but in the second Principle where God a Or manifesteth himselfe appeareth he hath not willed it Indeed all is Gods But the first Principle is the Band of Eternity which maketh it selfe from whence God the Father issueth forth from Eternity into the second Principle and therein he generateth his Heart and Sonne from Eternity to Eternity and there the holy Ghost goeth forth from the Father and the Sonne and not in the first Principle and Man is created for the second Principle 14. And therefore also the Heart of the second Principle by himselfe hath new regenerated him Man out of the Band of the first Principle and delivered him from the harsh or wrathfull Band and each Principle shall stand to it selfe in its own Eternity And yet God alone is Lord and alone Almighty but the Eternall Band is Indissoluble or else the Deity also would be dissoluble but now all must be to his honour glory and joy and he is alone the Creator of all things and all must stand naked before him as the Scripture saith Thou shalt see and rejoyce when the wicked are recompenced whereas in the second Principle there is no desire of revenge b As the light of the fire doth not consume any thing at all but in the sharpnesse of the breaking through out of the first Principle into the second where the soule straineth through from the torment into the joy there it rejoyceth that the c Hunter or Tormentor Driver who plagued and vexed it is imprisoned and because now it is securely freed from him even as it is the joy of the Kingdome of Heaven that the Devill in the first Principle is imprisoned so that he cannot molest the Heaven any more and kindle the habitation of the Element 15. Therefore there is also very great Joy in Heaven d At. for this world because there is a Principle generated so that the Devill can make no more use of the fierce wrath which he powred forth and kindled in the time of his Creation but is imprisoned between the e The second and the third two Principles which are both Good 16. Thus you must understand what it is or meaneth when the Scripture speaketh of revenging the ungodly that there is joy in the Saints at it for the fierce wrath or grimnesse and the source or torment of Hell is the f As the fires consuming is the joy of the light Joy of the Heaven for if there were no source or paine there would be g As there would be no light without fire no flowing up or springing but if the light cometh to be in the fierce austere soure source then there is meere Joy and in the Darknesse there is a peculiar enmity in it selfe and therein is the Eternall Worme generated 17. Therefore wee must know that God as he is all in all so where he is not in the love in the light there he is in the darknesse in the fiercenesse and source or torment for before the time of the Creation there was nothing but the source and over it the Deity which continueth in Eternity there is no other ground you can finde nothing more therefore give over your deep searching for it is the end of Nature 18. Although such h Or manifestations Revelations have been hidden or concealed from the beginning of the world yet because i The world it must now goe into its Ether and into the breaking through therefore all standeth naked whatsoever hath been hidden in Nature and there shall very great things which have been hidden be revealed or manifested and this k Mysterium Mysterie is the break of Day Therefore it is time to awake for the awakening of the dead is neere at hand 19. Now when God had pronounced his sentence upon Adam and ordained the Treader upon the Serpent for him for his comfort and assistance in his toyle and misery upon Earth then he pronounced Eves sentence also and established her perfectly to be a Woman of this world and said to her Thou shalt beare Children with much paine and thy wilt shall be in subjection to thy Husband or Man and he shall be thy Lord and I will cause many paines to thee when thou art conceived with childe 20. And here it is as cleere as the Sunne that it was not intended that Man in the beginning should generate in such a manner for it should all have been done without l Or Smart paine without Beastiall m Conception or growing big with childe impregnation without a wife or Woman and without a Husband or Man And therefore the Treader upon the Serpent was borne of a virgin without the seede of Man although now that also must be to be done in such a humane manner yet that was to this end onely that the Deity might enter into flesh and so might generate the soule of flesh againe out of the dark flesh out of Death into Life But else the Saviour or Champion is wholly the Virgins Sonne and a virgin-minde as the first Adam was in the Creation for you must earnestly and accurately consider and understand what manner of Person he is 21. First he is God and is in the Father of Eternity generated out of the Father of Eternity from Eternity without beginning and end out of the Depth of the Allmightinesse out of the broken Gates of the Sharpnesse or Depths of God in the Joy or habitation where the Father n Or begetteth attracteth the pleasant Joy in his Eternall will whereby the will is impregnated with the attracted vertue of the light out of which impregnation the Father o Or comprehendeth conceiveth the other or second will to generate the vertue and that conception or comprehension is his Word which the Father speaketh out of the will p For or to be the will before the will out of himselfe and this speaking remaineth in the mouth of the Father as q A word comprehended by the secoÌd will a comprehended word with the second will and the issue out of the spoken word which goeth forth out of the will through the Word is the Spirit and that which is spoken forth r Or for to be the will before the will is the Eternall wisdome of God the virgin of the chastity 22. For God generateth nothing else but his Heart and Sonne and will never generate any other thing out of himselfe Therefore that which is spoken forth before or from the will is a virgin of chastity which never generateth any thing else neither but shee discovereth her selfe in the Holy Ghost in infinitum infinitely in the Deepe of the wonders of the Allmightinesse and openeth them and shee hath the strong Fiat of God for an Instrument to work with whereby shee createth and did create all in
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
a greater fullnesse of the Glance or Lustre than another childe out of another body although thou evill Beast art scarce worthy to have this told thee thou art such a devourer yet because the Counsell of God hath concluded so q It shall be manifested it shall stand for a witnesse against thee in thy Judgement 88. Behold doest thou know how a childe cometh to be flesh and bloud and in the end a living soule and doe you not know that the Tincture of the Mother is the first when a childe shall be conceived which is done in the desire of the will between Man and Woman where then the seede for the childe is sowen and then the Tincture in the Matrix assumeth it with the mixture of the L mbus of the Man And though the outward Mother doth not desire to have r Or the impregnation the childe but desireth many times onely to have her pleasure yet the inward Mother doth desire it and also first of all impregnateth it selfe in the Tincture and then attracteth the Å¿ Or the Word which then formeth and createth Fiat to it and holdeth the Limbus of the Man and becometh impregnated 89. But now that Tincture qualifieth or mixeth with the whole body and also with the soule for if it the Tincture be faithfull then it reacheth the virgin of God in the Element and it is rightly the habitation of the holy soule in which God assisteth t The soule it 90. Now thus the childe qualifieth or mixeth with the Mother and with all Essences till it kindleth the light of Life and then the childe liveth in its own spirit and the Mother is its dwelling house but now seeing the soule of the childe is generated out of the Limbus and out of the Essences of the Mother therefore u The soule of the childe it is indeed halfe the Mothers though now it is become the proper own of it selfe 91. Thus also in Christ the will to the childe was the Mothers when the Angel declared the Message to her and the Tincture which received the Limbus of God and brought it into the will that shee was thus impregnated in the Element that was also the Mothers and thus the Deity was conceived in the Mothers Tincture in her will like another naturall childe 92. Seeing then that the soule of her childe was in the holy Trinity what doest thou think here being it went forth out of the Mothers Essences whether might not the holinesse of the childe especially his high Light in the Mother shine bright and gloriously and whether this Mother may not rightly stand upon the Moone and despise that which is earthly as is to be seene in the Revelations of Saint John 93. For shee bare the Saviour of all the world without any earthly mixture and shee is also a virgin of chastity highly blessed by her Sonne Jesus Christ in the Divine Light and Clarity x Or above the clarity of the Heavens more than the Heavens like the Princely Thrones of the Angels For out of her went forth the body which attracteth all members to it which are the children of God in Christ And therefore her Glance Lustre or brightnesse is above the Glance of Heaven and the Glance of her soule is in the holy Trinity where all other children of Adam which are borne or begotten in Christ are also Members therein in that One Christ Jesus 94. Or doest thou think I make a God of her no the Invocation doth not belong to her for the might or ability to helpe cometh onely out of the Father through the Sonne for in the Father onely is the source or fountaine of the Omnipotence which he in the Sonne speaketh forth for the might of the strength is in the first Principle which is the Father himselfe and the Sonne is his Love and y Brightnesse or Glance Light so now the virgin Mary dwelleth in the Heaven in the Light and in the Love of the Father as also all other Saints doe 95. But that they feine or babble that shee was taken up into heaven alive with soule and body and that shee can carry our miseries and present them before her Sonne I would faine know what understanding and knowledge the Author of such an invented fable hath had of the kingd me of Heaven surely he tooke the kingdome of this world to be Heaven 96. I let it passe and it is true that shee may be in Heaven with body and soule but with such a body as Moses and Elias had upon Mount Tabor in the Apparition before Christ at his Transfiguration viz. that new body out of the Element the transitorie corruptible body belongeth to the Earth for if wee could have subsisted in God with this transitory and corruptible body God would not have become Man and have dyed for us Even as all the Apostles of Christ are dead and yet live and so may it also be that the body of the virgin was changed into a heavenly and laid off the Earthly What doth that availe us Shee is no Goddesse 97. And the Invocation of the Saints is wholly against the nature of the first Principle Shee is with God indeed wee need not to dispute that but wee should onely look to it that wee also may come to her where shee is in her Sonne and then wee shall have eternall joy with her for that shee is from the Grace of God become the blessed of all Women and that wee see the greene Lilly twigge on her and that shee is the Mother of our salvation out of whom salvation is borne through God Of z Or purifying Fire Purgatorie 98. That invented and well forged Purgatory hath some ground in Nature but in such a way as it is taught it is a lye and the greedy desire of filling the unsatiable Belly of the fierce ravening Beast sticketh therein for it hath founded its kingdome of Heaven thereon and hath taken upon it to have the Keys of Peter which it never had at all to open and shut Purgatorie 99. Yet I grant that it hath the Key to open Purgatory with but the other Key which it hath will not open the kingdome of Heaven But onely the rich Chist of Gold out of which the supposed Maids or virgins receive their wages and are sent with brave passports into Purgatory then the a The Whore the Apostate unfaithfull soule Strumpet thinketh shee goeth to Heaven to Saint Peter and thus the false God beguileth the false Goddesse 100. O! thou blinde world with thy forged Masses for soules such as thy Blessing is such thou art thy selfe thou doest all for money if nothing be given thee thou wilt keep no Solemnity or Procession If thou wilt pray for thy Neighbours soule doe so while it is between Heaven and Hell in the body of this world then thou mayest effect somewhat and it is very pleasing and acceptable to God that thou desirest to be one
at home 7. For as this world breaketh and passeth away so also all flesh which is generated out of the Spirit of this world must breake and passe away Therefore now when the poore soule must depart out of this body wherein yet it is generated if then it hath not the new Garment of the Regeneration of the Holy Ghost in it and is not clothed with the Mantle of Christ with his Incarnation suffering Death and Resurrection in him then there beginneth great sorrow and unquietnesse viz. in those onely which at the breaking of their bodies are but in the Gate and so swim between Heaven and Hell and there then h Or beginneth the wrestliââ is need of wrestling and strugling as is to be seene by very many when they are a dying 8. There then the poore soule in the first Principle doth i Swing ãâã swimmeâ move in the Doore of the Deepe being clothed with the vertue or power of the Dominion or Region of the Starres appearing in that shape or forme of the body which it had here and many of them desireth this or that which was its last Will in hope thereby to attaine abstinence and quietnesse or Rest also many by night according to the sydereall spirit shew themselves very disquiet with tumbling and tossing of the body which our Learned Men from the Schoole of this world ascribe to the Devill but they have no knowledge or understanding in it 9. Seeing therefore that this is the weightiest Article and cannot be apprehended in such a way wee will describe the dying of Man and the departure of the soule from the body and try if it might so be brought to knowledge that the Reader may comprehend the true k Or understanding of it meaning of it 10. Mans Image borne of a Woman here in this life is in a threefold forme and standeth in three Principles or beginnings viz. the soule that hath its originall out of the first Principle out of the strong and soure Might of the Eternity and it swimmeth or moveth between two Principles begirt with the third Principle it reacheth with its originall Roote into the Depth of the Eternity in the source or quality where God the Father from Eternity entereth through the Gates of the breaking through and opening in himselfe into the Light of Joy and it is in the Band where God calleth himselfe a Jealous angry and austere God and is a sparkle out of the Allmightinesse l Sparkling forth or discovered appearing in the great Wonders of the wisdome of God through the deare virgin of Chastity and with the forme of the first Principle it standeth in the Gate of the sourenesse of Eternity mingled united or qualified with the Region of the Sunne and Starres and begirt with the foure Elements and the holy Element viz. the Roote of the foure Elements that is the body of the soule in the second Principle in the Gate before or towards God and according to the Spirit of this world the Region of the Starres is the body of the soule and the issue of the foure Elements is the source-house conduit-house or work-house or the Spirit of this world which kindleth the Region so that it springeth forth or worketh 11. And thus the soule liveth in such a threefold source or working quality being bound with three m Or Reines coards and is drawne of all three The first coard is the Band of Eternity generated in the rising up of the Anxiety and reacheth the Abysse of Hell The second coard is the Kingdome of Heaven generated through the Gates of the Deepe in the Father and Regenerated out of the birth of sinnes through the humanity of Christ and there the soule also in the n Or becoming ãâã âan Incarnation of Jesus Christ the Sonne of God is tyed up and is drawne by the deare virgin in the word of God The third coard is the Kingdome of the Starres qualifying or mingling with the soule and it is hard drawne and held by the foure Elements and carried and lead by them 12. But the third Kingdome is not also in the Eternity but is generated out of the one Element in the time of the kindling of the Fiat that now is corruptible and hath a certain seculum limit and time how long it shall last and so this Region in the soule when the light of Life kindleth it selfe hath also a certain seculum and time of its breaking and that kingdome o Or Educateth Man bringeth Man up and giveth him the source of his manners conditions and disposition will and desires to evill and good and setteth him in beauty glory riches and honour and maketh him an earthly God and it openeth to him the great Wonders p In the Kingdome of the four Elements in him and runneth along with him inconsiderately to the end of his seculum terme and end and then it departeth from him and as it did help Man to his life so it helpeth him also to Death and breaketh off from the soule 13. First the foure Elements break off from the one Element and then the source or working faculty of the third Principle ceaseth and that is the most horrible thing of all when the foure Elements breake in themselves and that is the Death when the Brimstone Spirit which hath its originall from the Gall and kindleth the Tincture of the Heart is choaked where then the Tincture with the shadow of Mans substance goeth into the Ether and remaineth standing with the shadow in the roote of the one Element from which one Element the foure Elements were generated and gone forth and therein onely consisteth the woe in the breaking where one source-house is broken off from the soule 14. But if now the q Or issuing substantiall faculties or vertues Essences of the first Principle of the soule have been so very conversant about or addicted to the Kingdome of this world so that the Essences of the soule have sought after the pleasures of this world onely in temporary honour power and bravery then the soule or the Essences out of the first Principle keepeth the starry Region to it still as its dearest Jewell with a desire to live therein but then the starry Region hath the Mother viz. the foure Elements no more and therefore it consumeth with the time it selfe in the Essences out of the first Principle and so the Essences of the first Principle continue raw or naked without a body 15. And here standeth the r Or Refining fire Purgatory thou blinde world if thou canst doe any thâââ then help thy soule through the Å¿ Or Strong strait Gate now here if the Treader upon the Serpent hath not hold of the coard then it must indeed continue in the first Principle Here now is the great Life and also the great Death where the soule must enter into the one or the other and that is its Eternall Countrey for afterwards For the
assisteth the soule and if it getteth no victory in him then thy hypocrisie shall not help it Thou takest money and sayest Masse for every one whether they be in Heaven or in Hell thou doest not inquire after that and besides thou art altogether uncertain of it but onely thou mayst be sure that thou appearest before God to be a perpetuall lyar 57. But that they have hitherto ascribed such acute knowledge to the soule after the departure of the body that thing is very various according as the soule is variously armed If it here in this body entred into the new Birth and if it selfe were entred with its Noble Champion Jesus Christ through the Gates of the Deepe to God so that it hath received the Crowne of the high wisdome from the Noble Virgin then indeed it hath great wisdome and knowledge even above the Heavens for it is in the bosom of the virgin through whom the Eternall Wonders of God are opened this soule hath also great joy and clarity brightnesse or lustre above the Heavens of the Elements for the Glance of the Holy Trinity shineth from it and clarifieth brightneth or glorifieth it 58. But that they should ascribe great knowledge to a soule which scarce at the end with great danger is loosed from the Band of the Devill and which in this world did not so much as once care for the wisdome of God but looked after its pleasure onely and which hath not in this world been once crowned with the Holy Ghost that is not so doth not Christ himselfe say The children of this world are wiser in their Generation than the chi dren of Light 59. If the soule be freed from the Bands of the Devill then it liveth in meeknesse and in great humility in the stillnesse of the o Eternall Element or mercy of God Element without the springing up of any works it doth no Miracles or sheweth no works of wonder but humbleth it selfe before God Yet it is possible for the highly-worthy Champion-like soules to doe Wonders for they have great knowledge and power or vertue though they all appeare in humble Love before the Countenance of God and there is no grudging among them The true Doore of the Entrance into Heaven or into Hell 60. Reason alwayes seeketh for Paradise out of which it is gone forth and it sayth Where is the place whither the soules goe to rest in Whither flieth it when it departeth from the body Doth it goe farre or doth it stay here 61. Although wee may be hard to be understood in our high knowledge because a soule that desireth to p Or understand it see it must enter into the New Birth or else it standeth behinde the vayle of Moses and asketh continually Where is the place therefore wee will set it downe for the sake of the Lilly-Rose wheâe then the Holy Ghost will open many Doores in the Wonders which men now hold for Impossible q To be opened and in the world none is r Or at home therein but they are Å¿ Or at Babell in Babell 62. Therefore now if wee will speake of our Native Countrey out of which wee are wandred with Adam and will tell of the Resting-place of the soules wee need not to t Or to thinke of some farre distant place cast our mindes a farre off for farre off and neere is all one and the same thing with God the place of the Holy Trinity is u Or Every where all over Heaven and Hell is every where all over in this world and the Man Christ dwelleth all over for he hath laid off the corruptibility and hath swallowed up Death as also that which is fragile or temporall and he liveth in God his body is the substance of the Element which out of the word of the Mercifulnesse is from Eternity generated out of the Gates of the Deep it is the x Or refreshment Habitation where the sharpnesse of God breaketh open the Darknesse where the Eternall vertue or power appeareth in wonders and it is the Tincture of the Deity which is before God out of which the heavenly vertues are generated its Name is wonderfull the Earthly Tongue cannot expresse 63. And Adams body was also created out of it and the whole world was made through the Element out of its issuing forth Now therefore this Gate is every where all over that which is most inward is also the most outward but the middlemost is the Kingdome of God the outward world hangeth to the outermost and yet is not the outermost but the ground of Hell is the outermost and none of them all comprehendeth the other and yet they are in one another and the one is not seene in the other but the y Or property is felt source which is broke forth 64. Wee finde indeede the vertue of the Kingdome of Heaven in all things and also wee finde the vertue or effect of the Kingdome of Hell in all things and yet the thing is not hurt or disturbed by either of them but what is not generated out z Or the one Eternall of one of them alone 65. The soule of Man is generated out of the Gates of the breaking through out of the outward into the inward and is gone forth out of the inward in a The Spirit of this world the out-Birth of the inward into the outward and that soule must enter againe into the inward if it remaine in the outward it is in Hell in the deep great widenesse vacuum or space without end where the source or the rising tormenting quality generateth it selfe according to the inward and in it selfe goeth forth into the outward 66. The source in the breaking forth out of the outward into the inward is the sharpnesse and the Allmightinesse of the Kingdome of the Heavens over the outward the outward is the Eternall Band and the inward is the Eternall vertue and light and cannot perish and thus God is all in all and yet there is nothing that comprehendeth or detaineth him and he is included in nothing 67. Therefore the soule when it departeth from the body needeth not to goe farre for at that place where the body dyeth there is Heaven and Hell and the Man Christ dwelleth every where God and the Devill is there yet each of them in his own Kingdome The Paradise is also there and the soule needeth onely to enter through the deep Doore in the Centre Is the soule Holy then it standeth in the Gate of Heaven and the earthly body hath but kept it out of Heaven and now when the body cometh to be broken then the soule is already in the Heaven it needeth no going out or in Christ hath it in his armes for where the foure Elements breake there the roote of them remaineth which is the holy Element and therein the body of Christ standeth and also the Paradise which standeth in the springing source of Joy and that Element
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 fâercenesse in the Eternall source or working property would also be manifested and open its wonders of which âuch 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
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
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 Eâos 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
upon the Earth and therefore the q The mysteries were not so dark to them Mysteries were not so very hard and close hidden to them but all was found out very easily especially by Adam who had the Mysteries r Or naked open and plaine in his hands and was but entered out of the Wonders of Paradise into the Wonders of this world who kwew not onely the Essences Å¿ Or kinds Natures and properties of all the Beasts but also of all Plants and Mettalls he knew also the ground of the seven liberall Arts arising out of the seven formes of Nature yet not so altogether out of the Ground or fundamentally But he was the Tree out of which afterwards all the rootes and branches grew 9. But the Depth in the Centre of the Birth he knew much better than wee in our Schooles or Universities which is shewed by that t Speech or word saying That he gave names to all things to every thing according to its Essence u Or kinde Nature and property as if he had stuck or dwelt in every thing and tryed all x Or beeings Essences whereas he had the knowledge of them only from their sound also from their forme and aspect smell and tast the Metalls he knew in the Glance of the Tincture and in the fire as it may yet well be knowne 10. For Adam was the Heart of every thing in this world created out of the Originality of all things his soule was out of the first Principle throughly y Or shining or enlightened illustrated with the second Principle and his body was out of the one Element out of the z Or warme hatching Barm or Birth out of the Divine vertue which is before God which body was entered into the out Birth of the one Element viz. into the foure Elements and wholly gone into the Spirit of this world viz. into the third Principle And therefore he had the Tincture of every thing in him by which he teached into all Essences and proved or searched all things in the Heaven Earth fire aire and water and all whatsoever is generated from thence 11. And so one Tincture took hold of the other and the stronger hath proved or tried the weaker and given names to all things according to their Essences and that is the true ground of Adams fall that he went out of the Eternall being into the Out birth of the corruptible being and hath put on the a Or transitory corruptible Image which God forbad him 12. And here the two strong Kingdomes of the Eternity are to be seene which have been in strife with one another and are alwaies so and the strife continueth to Eternity for it is also from Eternity viz. between b The wrath and the Love the fiercenesse and the meeknesse If the fiercenesse were not there would be no mobility but it overcometh in this world onely c The wrath ruleth in all that is evill in the foure Elements and in that which is good it maketh the exalting joy according to the Kângdome of Hell and in the Heaven it maketh the ascending Joy and the Meeknesse 13. And it is hâghly to be sound and considered by us in the light of Nature how the fiercenesse or wrath is the Roote of all things and moreover the Originality of the Life therein onely consisteth the Might and the Power and from thence onely proceed the Wonders and without the fiercenesse or wrath there would be no enmity but all would be as it were a noth ng as is formerly mentioned 14. And then wee finde also how the Meeknesse is the vertue and the Spirit so that where the meeknesse is not there the fiercenesse in it selfe is nothing but a Darknesse and a Death where no d Working fruit or bringing forth growing can spring up and it cannot generate nor discover its wonders and thus wee finde that the fiercenesse wrath or sourenesse is a cause of the Essences and that the Meeknesse is a cause of the joy and a cause of the rising and budding oâ growing forth of the Essences and then that the Spirit is generated by the flowing working springing and rising up out of the Essences and that the fiercenesse so becometh the Roote of the Spirit and the Meeknesse is its Life 15. Now there can be no meeknesse without Light for the Light maketh the Meeknesse and there can be no fiercenesse without the light for the light maketh a e A desiring or attracting Longing in the darknesse and yet there is no darknesse there but the longing maketh the darknesse in the will so that the will attracteth to it selfe and impregnateth the longing so that it becometh thick and dark for it is thicker than the will and therefore it shadoweth the will and is the darknesse of the will 16. And if the will be thus in darknesse then it is in anguish for it desireth to be out of the darknesse and that desiring is the flowing or working and the attracting in it selfe where yet nothing is attained but a fierce source in it selfe which by its attraction maketh hardnesse and roughnesse which the will cannot endure and thus it stirreth up the Roote of the fire in the flash as is afore-mentioned whereupon the re-comprehended will goeth forth from the flash into its selfe and f Dispelleth breaketh the darknesse and dwelleth in the broken darknesse in the light in a pleasant joy or habitation in it selfe after which joy or habitation the will in the darknesse continually lusteth from whence longing ariseth and thus it is an Eternall Band which can never be g Or Dissolved loosed and thus the will now laboureth in the broken Gate that it may manifest or discover his wonders out of himselfe as may be seene well enough in the Creation of the world and all Creatures 17. But wee should not here againe wholly set downe the Ground of the Deity so farre as it is meete and knowne by us wee account that needlesse here for you may finde it before the incarnation of a Childe in the Mothers womb or body Wee set downe thus much here to the end that the Region of this world may be understood and thus wee give the Reader exactly to understand and know how the Region of Good and Evill are in one another and how it is an unfadable thing or substance so that one is generated out of the other and that also the one goeth forth out of the other into another substance or being which it was not in the beginning as you may learne to understand this in Man who in his beginning in the will of Man and Woman viz. in the Limbus and in the Matrix is conceived in the Tincture and sowen in an Earthly h Field or Ground soyle where then the first Tincture in the will breaketh and his own i Or Life Tincture springeth forth out of the anxious or aking chamber of
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
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 â6 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
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
Fall he did illustrate or manifest himselfe by the holy Eternall Virgin of his Wisdome in the Eternall Wonders in x Barmhertzigkeit mercy which alwayes floweth out of his heart and did comprehend with his speculation or manifestation the Throne and did further illustrate himselfe in the Throne into many millions without number and established his Covenant with his Oath therein with his precious Promise of the Womans Seed 19. Thus my very precious minde apprehend it aright This same Throne was made in Time when as the Time of his Covenant was revealed an Angelicall Principality in the mercy of God in the holy Pure Element in the Sacred Ternary that is in the holy Earth wherein the Deity is substantially knowne so that the whole Mercy of God which is unmeasurable and every where in the Sacred Ternary which is likewise so great in the holy Element that comprizeth Heaven and this world became a Man that is a substantiall Similitude of the Spirit of the Trinity in which likenesse the Trinity dwelleth with compleat-fulnesse and in this great Angelicall Throne and Principality stood in the beginning and from Eternity the Aspect in the infinite multiplicity proceeding from all the Essences in the Limbus of the Father and became truely illustrate or manifest in the Time of the Promise 20. Thus now even unto this very day all things are yet in the Fiat or creating and the Creation hath no end untill the judgement of God where that which hath growne on the holy Tree shall be separated from the unholy Thistles and Thornes and wee men are these innumerable aspects or idea's in the Fiat of the great Princely Throne and we who are holy shall be created in the body of this Prince in God but we that degenerate or perish shall be cast out as naughty y Fruit. apples unto the swine of the Devill 21. Thus we were foreseen or elected in Christ Jesus before the foundations of the world were laid that we should be his Angels and Servants in his high Princely Throne in the body of his Element in which his Spirit viz. the holy Trinity will dwell 22. This I would clearly demonstrate unto thee z Or upon it as by an Example in the Kingdome of this world yea in all things thou shalt not be able to name any thing out of which I will not demonstrate it unto thee if God gave us leave but seeing it will here take up too much roome I will write a booke by it selfe of it if the Lord permit 23. Therefore my beloved soule be lively and see what thy noble Bridegroom hath left thee in his Testaments for a Legacy as namely in the Baptisme the water of his Covenant flowing from his holy Originall body whereas we in this world viz. in the externe birth of his body do acknowledge foure things namely fire aire water and earth wherein our earthly body consisteth So likewise in the heavenly body there are foure such things The fire is the enkindling of the divine desire The water is that which the fire desireth whence it becomes meeke and a light The aire is the joyfull spirit which bloweth up the fire and maketh in the water the motion And the earth is the true Essence which is borne in the Three Elements and is rightly called Ternarius Sanctus the Sacred Ternary in which the Tincture is brought forth in the light of the meeknesse and therein also is borne the holy bloud out of the water being an oyle of the water in which the light shineth and the spirit of life consisteth 24. Understand it thus that water is the water of the Eternall Life in the a Or seede Limbus of God in the Holy Ternary and that is the water which baptizeth the soule when wee keepe the b Or Celebration use of his Testament for the soule in his Covenant is dipped and washed in that water and it is rightly the Bath or Laver of Regeneration for by its dipping in the Holy Water it is received and quickned by the holy Water and cometh in the Covenant of Christ into the soule of Christ indeed not fully into his soule but into his body and becometh the Brother of the soule of Christ for Christs soule is a Creature as our soules are and is in the body of the Mercifulnesse in the Trinity being surrounded therewith and hath the same in it for food and strength or refreshment So also our soules in the Covenant if they be faithfull and continue in God they are the brethren of Christs soule 25. For Christ hath taken this Pledge viz. our soule from us Men in Mary at which wee rejoyce in Eternity that the soule of Christ is our Brother and the Body of Christ our Body in the Mew Man And should I not rejoyce that my soule is in the body of Christ and that the soule of Christ is my brother and that the Holy Trinity is the foode and vertue or strength of my soule Who can judge mee lay hold of mee and c Spoyle or hurt mee destroy mee when I am in my true Man in God When as I am Immortall in my new Man wherefore should I be much afraid in the Earthly Man which belongeth to the Earth Let every thing take its own and then my soule will be d Or rid of the Driver freed from the e Or from corruption Driver 26. Or what shall I say Must I not in this Body which I here in the Earthlinesse carry about mee through the New Man reveale the Wonders of God that so his Wonders might be manifested I speake not onely concerning my selfe but concerning all Men good and bad every one must manifest the Great Wonders wherein he standeth in f Gods his Kingdome whether it be in Love or Anger after the breaking or dissolution of this world it must all stand in the Figure For at present this world standeth in the Creating and in the t Or seed time Sowing and is like a field which beareth fruit 27. Thus wee every one of us labour and finish our dayes-worke every one in his own field and in the Harvest every one shall stand h Or be in his employment by his Labour and enjoy his fruit which he hath sowen therefore my hand shall not be weary of l Diving or searching digging this wee speake seriously according to its high worth in the Wonders of God knowne in the Counsell of the k The wisdome of God Noble Virgin Of the l Celebration or Participation use of the highly Precious Testaments of Christ the Sonne of God 28 Christ began the use of the Baptisme by John who was his forerunner and John was borne into this world before Christ which hath its signification therefore open thy eyes As the water is in the Originality and a cause and beginning of the life and then in the water by the Tincture the m Or beginning of the
e Or Park Garden besides thou art so strong that thou hast broken downe the Hedge of their Garden and hast taken possession of their dwelling besides thou hast made their meate as bitter as Gall that they cannot eate it thu hast broken their Throne wich thy Hornes and hast brought a strong f Company or Army hoast into their Garden and thou hast used a strange power to drive them out of their Garden and though they have thee in their Fetters yet thou opposest them as if thou wouldest destroy their kingdome thou breakest their coards in pieces and breakest their Bands and thou art a continuall stormers of their Kingdome thou are their worst Enemy and they thine and if thou wert but gone out of their Garden they would be contented but thou being in it still the strife continueth and hath no end till the Ancient of dayes cometh who will part you asunder 7. Or doest thou suppose that wee are madde that wee write thus if wee did not see aod know it wee should then be silent Or canst thou not once know the thorny Bath wherein thou swimmest Doest thou still say thou art in the Garden of Roses If thou thinkest thou art there see well whether thou art not in the Devils Pasture and art his most beloved Hinde which he fatneth to the slaughter for his food 8. I tell thee for certain and it is in earnest when I was at g In or of the world Jericho there my beloved companion opened my eyes for mee thar I saw and behold a great Generation of Men and multitudes of People and Nations were together one part were like Beasts and one part like Men and there was strife between them and beneath there was the Abysse of Hell and the Beasts saw not that but the Men were afraid and would be gone to which the Devill would not consent because his Garden had no doores open but they b Or stroyed brake open his Garden and so he must watch at the Doore that they doe not run away from him but the Beasts which were Men also they did eare of his food and drank of his drink and he did nothing to them because he fatned them for his slanghter and there was accoutinuall Enmity between the right Men and the Beastiall Men. 9. Or doest thou suppose this is not true which my beloved companion hath shewed mee when he opened my eyes that I saw then come and goe with mee to Jerusalem wee will goe together along the way to Jericho and see it well enough and by the way is this Garden wherein the Devill with this great Generation dwelleth wee will shew thee great Wonders thou shalt see and know all that which wee mentioned above if thou art but a Man and not the Devils fatted Beast 10. Behold wee understand by Jerusalem the Paradise and by the way to Jericho the going forth out of Paradise into this world where then the world captivated us in her Garden where continually the great Sea of misery is wherein our soule swimmeth Also the Devill is therein who hath bound us with the chaines of the Anger of God and he leadeth the poore soule captive in the dark Garden of flesh and bloud into his fierce Garden of Anger where the new-borne soules continually break out of his Garden and break his Hellish kingdome in pieces also they have taken possession of his i Regall or Kingly Royall Throne where he was an Angel and with their Hornes which are the Spirit of God have broken in pieces his hellish Kingdome which he set up also they oppose him with their storme out of Hell into Heaven and assault his Kingdome but he holdeth the poore soule captive with the chaines of the Anger in this evill flesh and bloud and continually setteth on the crew of the wicked that they seduce it and k Or Dip it baptize it in the Anger of God up to the very lips and there the poore soule standeth up to the neck in the Sea of misery ready to be drowned and there the Devill thrusteth it downe with the vices and sinnes of the body and would drowne the poore soule in the Anger of God in the Abysse of Hell 11. All malicious captived Men whom he hath captivated are his hounds which hunt the poore soule with haughtinesse bravery covetousnesse unchastity anger cursing and wrongfull oppression so that the poore soule is infected with these things and is very often set upon the Devils Horse as one of the Devils Captives and then the Devill will ride with it into Hell into the Anger of God O how often doth he rob the poore soule of her faire Garment of the knowledge of God how doth he rend away the Word of God from their eares and hearts as Christ saith cleerely Now if it will not doe as he will and that it break out of his Garden then he casteth his durt and filth upon it and then he stirreth up all his Bloud-hounds they must bawle at it and cast meere disgrace upon It and then it standeth as an Owle among the Birds who one and other will have a fling and a pluck at it and so it is also with the poore soule which steppeth through earnest Repentance out of die Devils net into the New Regeneration 12. On the contrary those others who feed upon the weeds of the Devill in vices and sinnes are in peace for he fastneth them in the Anger of God and they are his Bloud hounds wherewith he hunteth the Hinde the poore soule which would escape and storme his Hellish Kingdome The Devill would be well contented though some soules should escape though he had rather increase than weaken his Kingdome but that his Kingdome would be broken by it which he cannot like 13. For as he goeth a hunting in his Kingdome and catcheth the poore soules which way soever he can and layeth waite for them by his servants with all manner of vice and wickednesse and so continually setteth such looking-glasses before the soule that it should behold it selfe in its own wickednesse and tickleth it also with faire promises of great honour power and Authority he setteth the poore despised sort before the soule and saith Wilt thou onely be the foole of the world come along with mee I will give thee the Kingdome of this world for a possession as he said to Christ so in like manner when the soule hath put on the Kingdome of Heaven and yet sticketh in the dark valley in flesh and bloud and seeth the Devils l Or Massacring murthering of its brethren and sisters then it cometh to be armed of God to fight against the Devill and to discover his m Tâan snare or pit-fall burrow for the love to its neighbour constraineth it to doe so because it would help to encrease the Kingdoms of Heaven therefore it teacheth and reproveth thus it warneth against sinne and teacheth the way to the Kingdome of Heaven which
truly and really in the knowledge in the new Man and it is the sword wherewith wee can fight against the Devill onely wee must take the sword of the Death of Christ into our hand which cutteth so sharply that the Devill must flie away CHAP. XXV Of the Suffering Dying Death and Resurrection of Jesus Christ the Sonne of God Also of his Ascension into Heaven and sitting at the right hand of God his Father The Gate of our Misery and also the strong Gate of the Divine Power in his Love 1. IF wee consider our selves in our right Reason and behold the Kingdome of this world in which wee stand with our flesh and bloud also with our Reason and senses then wee finde very well that wee have the substance and stirring of it in us for wee are its very proper own Now all whatsoever wee thinke doe and purpose in the outward Man that the Spirit of this world doth in us Men for the Body is nothing else but the Instrument thereof wherewith it performeth its work and wee finde that as all other Instruments which are generated from the Spirit of this world decay corrupt and turne to dust so also our earthly Body wherein the Spirit of this world worketh and acteth for a while 2. Therefore none should scorne or despise another though he lead not the same course that he doth himselfe or though he be not of that way in his minde and will which himseâfe is or that another cannot learne and follow the same stately Courtly manners and behaviour with himselfe for the Naturall heaven maketh every one according as its forme in its Influences is at all times and so every Creature getteth its condition forme or shape inclination and will which cannot wholly be taken away from the outward Man till the Naturall Heaven breaketh its Beast Therefore wee ought to consider the great strife in us when wee are regenerated out of the Eternall then the Eternall striveth against the Corruptible against the malice and falshood of the Corruptible 3. And now each Kingdome a Worketh or performeth effecteth its will the inward goeth right forward and consenteth not to the wickednesse of the outward but it runneth to its b It aimeth at Mark and the outward also goeth forward with its desire and performeth its work according to the Influence of its Constellation 4. But if it happen that the outward doe not what its desire will that proceedeth not from its wisdome but the Heaven hath altered it by another c Or aspect Conjunction but if d The outward Man it be compelled to leave off that which is evill that is not e From the influence or acting by the course of the Heavens but the new Regenerated Man who is in strife with the Earthly doth many times overcome but cannot swallow up the Earthly for the Earthly getteth up againe as wee see by our Anger for if my new Man have the upperhand he will have no Anger nor any evill desire but if this worlds Driver assault him then the fire of Anger riseth up in the old Man and his desire is often kindled to doe what he rejected and reproved a little before 5. Now wee cannot say that the Spirit of this world alone consenteth to and doth that which is evill and wrathfull for the whole Man oftentimes runneth with all his thoughts and his whole will after it And heere wee f Or know finde our great Misery for the poore soule which lieth yet tied in the Bands of Anger is often kindled that it burneth like a fire and runneth after evill for it is in the Band of Eternity in the Father and reacheth in its most inward Roote the Anger of God and that is even the Birth of its Life and its Originality and the Noble Graine of Mustard-seede that was the new Garment of the soule which was new put upon it in its Repentance is many times destroyed therefore none should be secure though he doe once attaine the Garland of Pearle he may loose it againe for when the soule consenteth to sinne then it goeth forth from Christ into falshood and into the Anger of God 6. Now therefore as wee know that Christ by his entrance into the Incarnation hath opened a Doore into Heaven into his holy Body so that wee through a true Repentance and Confidence may come to him and put the new white Garment of his Innocency in his Love upon our soules so wee know also that the soule standeth yet fast bound with two chaines one is the Birth of its own Life whose most inward roote is poyson and wrathfulnesse and so the soule being sprung out of the Eternall source and having its originality out of the Eternity none can redeeme it g Or bring it back in its own roote of Eternity or bring it out of the Anger except there come one who is the Love it selfe and be borne in its own very Birth that so he may bring it out of the Anger and set it in the Love in himselfe as it was done in Christ 7. The other Gate or Chaine is the flesh and bloud with the Region or Dominion of the Starres there the soule is fast bound and swimmeth therein as in a Great Sea which daily so h Infecteth it that it burneth stirreth up the soule that it is kindled 8. Concerning these two chaines wee know in our deepe knowledge and see them in the Ground of the Originality and know very exactly that wee could not be redeemed except the Deity did goe into the soule and i Or Regenerate bring forth the will of the soule againe out of the fiercenesse in it selfe into the Light of the Meeknesse for the Roote of Life must remaine or else the whole Creature must be dissolved 9. But because the soule stood with its most inward Roote in the Abysse of Hell and according to the Kingdome of this world in the hard frozen Death so that if the flesh and bloud as also the Dominion of the Starres should leave it then it would continue inwardly in a k Or stâffnesse hardnesse wherein there is no source or active property and it selfe in its own property would be but in the fiercenesse of the Originality in great Misery and therefore it was necessary not onely for God to come into the soule and generate it to the Light for there was danger that the soule with its Imagination might goe forth out of the Light againe but also for God to assume a humane soule from our soule and a new heavenly body out of the first Glorious Body before the fall and put it on to the soule with the old earthly body hanging on it not onely as a Garment but really united as one in the Essences so that it must be a Creature that is the whole God with all the Three Principles 10. And thus yet the one must be parted from the other viz. the Kingdome of this world
which is a Roote or stirre up of the Roote of the fiercenesse and therefore it was necessary that God should passe with the new Body into the Seperation of the Roote and of the Kingdome of this world as into the Death of the fiercenesse and should destroy Death and spring with its own vertue and power through Death as a flower springeth out of the Earth and so hold the inward fiercenesse captive l In the new bodies own vertue or power in his own vertue of the New Body 11. And this wee understand of Christ who is truly entred in such a manner and hath taken the strong Anger and the Devill in it captive and hath sprung with his holy heavenly body through Death and hath destroyed Death so that the Eternall Life springeth forth through Death and thus Death was taken captive by the New Eternall Body and it is an Eternall imprisonment so that an Eternall life is growne in Death and the New Body treadeth upon the Head of Death and of the fiercenesse the property of Death standeth in the Prison of the New Eternall Life 12. And so the Woman in whom the Eternall Life springeth standeth upon the Earthly Moone and despiseth that which is Earthly for that which is Earthly perisheth and then there remaineth of that which is Earthly the hard frozen Death and so now the Word of God as a living m Source or actâve propertie fountaine is entred into Death and hath generated the soule in its selfe and springeth forth out of the soule through Death like a new flower and that flower is the new Body in Christ 13. After this manner you may understand how he destroyed Death by the Springing of the Eternall Life in the Deity through Death and you may understand how the new Body in the Love of God holdeth the Eternall source of the Anger captive for the Love is the prison of the Anger for the source of the Anger cannot enter into the Love but continueâh onely by it selfe as it was from Eternity and therein the Devils are imprisoned for the Light of God striketh them downe they neither can nor dare behold that Light in Eternity a Principle is between for the Love springeth forth in the Centre of the soule and therein the Holy Trinity appeareth or shineth 14. Thus wee have gotten a Prince of the Eternall Life and wee need doe no more but to presse in to him with a firme trust and strong Beliefe and then our soule receiveth hiâ Love and springeth forth with him through death and standeth upon that which is Earthly viz. upon flesh and bloud and is a fruit in the Kingdome of God in the body of Jesus Christ and triumpheth over the fiercenesse for the Love holdeth that captive and that is a reproach to Death as Paul saith O Death where is thy Sting O Hell where is thy Victory Thanks be to God who hath given us victory 15. And because wee cleerly understand and apprehend it in the Spirit therefore wee are indebted to shew the light to those that apprehend it not and doe lie thus captivated in Reason and continually search into the Circumstances why it happened so in the Passion of Christ For Reason saith If it must needs be so that Christ must enter into Death and destroy Death and spring up through Death and so draw us unto him what is the cause then that he must be so despised and n Or whipped scourged and crowned with a Crowne of Thornes and at last be Crucified between Heaven and Earth Could he not dye some other Death and so spring through Death with his Heavenly Body 16. These hard Points cast downe all Jewes Turkes and o Infidels or Heathens Pagans and they keepe them back from the Christian Faith Therefore now wee must write for the sake of the Tree of Pearle and not conceale what appeareth to us in the Great Wonder Behold thou Childe of Man consider what wee set downe here gaze not on the hand of the Penne if you doe you erre and will loose the Jewel which in all Eternity you will be sorry for consider thy selfe onely and thou shalt finde in thy selfe all the causes of the Passion of Christ that are here written downe for there was a Wonderfull Penne in the writing of it and neither thou nor the Hand knoweth him sufficiently that directed it in the writing though indeed the Spirit knoweth him very well yet the naturall Man is blinde in it neither can it be expressed with earthly words Therefore consider thy selfe and if you search into the new-borne-Man then you will finde the Pearle The very horrible wonderfull Gate of Mans Sinnes 17. As wee have in the beginning of this Booke mentioned the Eternall p Or working Birth in the Originality so wee have mentioned the Birth of the Essences and the seven Spirits of the Eternall Nature and therein wee shewed how there is a Crosse-Birth in the Eternall Birth in the fourth forme where the Essences in the turning wheele make a Crosse-Birth because they cannot goe out from themselves but that the Eternall Birth is every where so in all things in the Essence of all Essences 18. And wee give you to understand thus much in very exact knowledge at the instant of this Text that all Essences in all qualities at the time of the over-coming of Death when Christ was to overcome death and destroy hell and captivate the Devill were predominant for so it must be he must release the soule from all Essences 19. Now the Crosse-Birth is the middlemost in the Essences yet before the Fire q The Crosse-Birth it standeth in the Anxious Death in the fiercenesse of the Hell as you may reade before for from the fierce flash in the Brimston Spirit the fire cometh forth and in the flash the Light and the fiercenesse it selfe maketh the brimstone-Brimstone-Spirit and out of that in the Light cometh water as is before-mentioned Now then the soule of Man is discovered in the flash as a Spirit and held by the Fiat and so is created or generated and was brought in it selfe into the fift forme of the Birth as into the Love where then it was an Angel in the Light of God 20. But this world being created as a Principle in the fourth forme as an out-Birth and the Paradise being between the fourth and the fifth forme and the r The one pure Element Element being in the fift forme and therein the Eternall Light of the Deity having opened another Centre and the soule having reflected back againe into the fourth forme and entered thereinto it made all Essences predominant in it which stood in the fourth forme 21. And now when the body of the soule in the fourth forme was come to be a Masse out of the water with a mixture of the other formes then stuck all Essences out of the fourth forme upon the soule and it was captivated with this body and it had
be forgiven thee Nay wee should not in Eternity have ever been able to come our of this evill and wickednesse if the z Barmhertzigkeit Mercifulnesse Mercy of God without our knowledge or desert had not helped us out of it 64. O how wholly of meere Mercy and Grace hath God the Father given us his Sonne who hath taken upon him our transgressions and reconciled a The Father him in his Anger All Men are invited to this Grace of what condition soever they are they may all come whether they be Turkes Jewes Heathens or Christians or what name soever they are called by none are excluded all that are weary and heavy laden may come to Christ he will receive them and refresh them all as himselfe saith and whosoever teacheth or saith otherwise or seeketh any other way is the Antichrist and entreth not by the true Doore into the Sheepfold Amen 65. And now if wee consider the scorning despisings and mocking of Christ and that all was done by the instigation of the Great ones and that commonly they were the poore silly people that followed him except some few that were wealthy wee then cleerly finde that which Christ said That a rich man will hardly enter into the Kingdome of Heaven This is not meant concerning their riches but concerning their vaine glorious proud and covetous life whereby they consume the sweat of the needy in Pride and forget God O how hard it is for one that is proud to humble himselfe before God and Man and the Kingdome of Heaven consisteth onely in the vertue and power of Humility 66. Yet it is seene that some wealthy people did draw neere to Christ whereby it may be perceived that the Kingdome of Heaven consisteth not in misery onely but in Joy in the Holy Ghost and none ought to esteeme himselfe happy because he is poore and miserable he is in the Kingdome of the Devill neverthelesse if he be faithlesse and wicked Also none that is rich ought therefore to cast his goods and wealth away or give them to be spent lavishly in hope to be saved in so doing no friend the Kingdome of God consisteth in Truth in Righteousnesse and in Love towards the needy to be rich damneth none that use it aright thou needest not to lay downe thy Scepter and run into a b Or solitary reserved life in a Cloister or Monastery or Private life Corner crying that is but hypocrisie thou mayest doe righteousnesse and better service to the Kingdome of God in holding thy Scepter by helping the oppressed protecting the Innocent and granting Right and Justice not according to thy Covetousnesse but in Love and in the feare of God and then thou art also a Brother to Joseph of Arimathea and shalt shine brighter than others as the Sunne and Moone compared with the Starres It is onely the pride covetousnesse envie falshood and anger that is the Crowne of the Devill therefore conceive it aright Of Christs Rest in the Grave or Sepulchre 67. Wee know that the Body without the Spirit is a thing that lyeth still for though the body of Christ the Holy Element generated in the c Barmhertzigkeit Mercy is from God yet the mobility and life standeth onely in the Deity and in us Men in the Spirit of the soule and in the Spirit of the Great World which are unsevered in this Body upon Earth 68. Therefore now the question is Where the soule of Christ was all the time that the body did Rest in the Grave Beloved Reason doe not like those that are blinde concerning God who say the soule of Christ went away from the Body downe into Hell into the Earth and during that time in the Divine power and vertue assaulted the Devils in Hell and bound them with chaines and destroyed Hell O it is cleane another thing The Saints rising out of the Graves at the houre of the Death of Christ declareth otherwise 69. Reason knoweth nothing at all of God and if it be not possible to attaine further from the Gift of God doe not descend downe into that Deepe but in singlenesse of heart stay d Rest contented with that which the Scripture saith on the Article it will not endanger thy happinesse God looketh onely upon the will of the Heart Thou must not search so deepe into every thing if it be not given thee as it is to this Pen this Pen writeth in the Counsell of God that which the hand knoweth not and scarce understandeth the least spark of it and yet very deeply as thou seest that the things to come are shewen in a very difficult depth which God alone will discover in due time which is e One Copie hath it known to us unknowne to us 70. Thou knowest that God himselfe is all and there are but Three Principles viz. Three Births of distinction in his Essence or else all things would be one thing and all were meerely God and if it were so then all would be in a sweet meeknesse but where would be the Mobility Kingdome Power and Glory Therefore wee have often said the Anger is the Roote of Life and if f The Anger it be without the Light then f The Anger it is not God but Hell fire but if the Light shine therein it becometh Paradise and fulnesse of Joy 71. Therefore wee can say no otherwise of the soule of Christ but that he commended it into his Fathers hands and the Father took it into his Divine power it stood with its Roote therein before but it s own Roote was without the Light of God in the Anger And now the soule of Christ came with the Light of God into the Anger and then the Devils trembled for the Light tooke the Anger captive and the Father understand his Anger in the Kingdom of Heaven was Paradise and in Hell remained to be Anger still For the Light shut up the Principle of Hell so to be understood that no Devill dareth to take one glimpse of light in thither he is blinde before the Light and the Light is his terrour and shame 72. And so thou must not think that the soule of Christ was then gone a great way from his Body for all the Three Principles were on the Crosse why also not in the Grave at that very moment when Christ laid off the Kingdome of this world the soule of Christ pressed into Death and into the Anger of God and in that very moment the Anger was reconciled in the Love in the Light and became Paradise and the Devils were captivated in the Anger in themselves together with all wicked soules and so instantly the life did spring up through Death and Death was destroyed and made a scorne yet to the wicked which remaine in the Anger it is a Death but in Christ it is a Life 73. Thus the soule of Christ rested in the Grave in the Father forty houres present with its body for the Heavenly
to be beleeved and Christ saith By their works thou shalt know them for a good Tree bringeth forth good fruit and an evill tree bringeth forth evill fruit also he teacheth us plainly that we should not gainsay the Prophesie that is of God but should learne to try them by their fruits 15. Wee speake not of perfect Works done by the body which is captivated in the Spirit of this World but wee speake of their Doctrines that wee must trie them whether they be generated of God For if that Spirit teacheth blasphemies slanders and persecutions then it is not from God but it proceedeth from the covetousnesse and haughtinesse of the Devill For Christ teacheth us meeknesse and to walk in brotherly Love wherewith wee may overcome the enemy and take away the Might of the Devill and destroy his Kingdome 16. But when any fall to fireing killing with the sword to undoe people ruine Townes and Countreys there is no Christ but the Anger of the Father and it is the Devill that bloweth the n Or the Cole fire For the Kingdome of Christ is not found in such a way but in Power as the Examples of the Apostles of Christ declare who taught no revenge but they suffered persecution and prayed to God who gave then signes and great Wonders so that people flocked to them and so the Church of Christ grew mightily so that it overshadowed the Earth Now who is the Destroyer of this Church Open thy eyes wide and behold it is Day-light and it must come to the Light for God would have it so for the sake of the Lilly It is the Pride of the Learned 17. When the Holy Ghost spake in the Saints with power and Miracles and converted people powerfully then they flocked to them they honoured them greatly they respected them and submitted to them as if they had been Gods Now this was well done to the Saints for the honour was given to God and so humility and love grew among them and there was all loving Reverence as becometh the children of God and as it ought to be 18. But when the Saints comprised their Doctrine in Writings that therby in their absence it might be understood what they taught then the World fell upon it and every one desired to be such a Teacher and thought the Art skill and knowledge stuck in the Letter thither they came running old and new who for the most part onely stuck in the Old Man and had no knowledge of God and so taught according to their own conceits from the written words and expounded them according to their own meanings 19. And when they saw that great respect and honour was given to the Teachers they fell to ambition pride and greedinesse of money for the simple people brought them presents or gifts and they thought that the Holy Ghost dwelt in the Teachers whereas the Devill of Pride lodged in them and it came to that passe that every one called himselfe after his Masters name whose Doctrine he prized most one would be of Paul another of Apollo another of Peter and so forth And because the Saints used not the same kinde of words and expressions in their Teaching and Writings though they spake from one and the same Spirit therefore the Naturall Man which being without the Spirit of God knoweth nothing of God began all manner of strife and Disputations and to make Sects and Schismes and they set themselves up for Teachers among all sorts of People not for Gods sake but for temporall honour riches and pleasure sake that they might live brave lives For it was no very hard labour and worke to hang to the bare Letter and such strife and contention arose amongst them that they became the most bitter enemies and haters one of another and none of them were borne of God but their Parents held them close to the Scripture that they might come to be Teachers that so they might be honoured in and for their children and that their children o Might have good maintenance or great Livings for their Beastiall Man might live bravely 20. And so it fell out that every one would get the greatest conflux of people be could that he might be esteemed by most people and these Lip Christians did so multiply that the sincere hearty desire to God was lest and they onely looked upon the Lip Priests who did nothing but cause strife and contentions and they all vapoured and boasted of their own Art and skill which they had learned in the Schooles and Universities and cryed loe here is Christ come running hither thus and thus hath Paul written and another saith come hither here is Christ thus and thus hath Peter written he was the Disciple of Christ and had the keyes of the Kingdome of Heaven this cannot be amisse they doe but deceive you follow after mee 21. Thus the poore ignorant people looked upon the p Such as Apishly Teach the words of Holy Men without the understanding they had Mouth-Apes those greedy covetous Men which were no other than q Mock Priests Monsters of Priests or Priests in a Play vizard-Priests and so lost their deare Immanuel for Christ in them from whence the Holy Ghost goeth forth which driveth and leadeth Men and who at first had begotten them with power and Miracles must now be nothing but a History and they became but History-Christians yet so long as the Apostles and their true Disciples lived they stopped and reproved such things and shewed them the right way but where r The Apostles and their Disciples they were not there the History Priests mis-led them as may be cleerly seene in the Ephesians 22 And so the Kingdome of Christ grew not in Power onely but for the most part in the History the Saints borne in Christ they confirme that many times with great Wonders or Miracles and the History-Priests of Baal they alwayes built upon those Miracles of the Saints same that which was good for the promoting vertue and good manners many brought forth thistles and thornes that they might make strife and warres many sought onely great honour dignity and glory that it should be conferred upon the Church of Christ and her Ministers as it may be seene in Popery out of what Roote it is growne And it came so farre that they mingled the Jewish Ceremonies in their Doings as if the Justification of a poore sinner did lye in them because they were of Divine appointment for which cause the Apostles held the First Councell at Jerusalem where the Holy Ghost concluded that they should onely cleave to Christ in true Love one to another and that was the onely Justification before God 23. But it availed not Pride would erect its Throne and set it above Christ the Devill would be God and they made Å¿ Faire suttle pretences and Expositions of Scripture Glosses that they might bring it to passe in such a way that the simple people might not take
to Mans itching eares for a faire shew that thereby thou mightst grow great in thy Pride and because thou hast sought nothing else therefore God hath suffered thee to fall into a k Reprobate confounded sense perverse sense so that out of thee there come those that blaspheme the true Doctrine of Christ 32. Behold out of what are the Turks growne Out of thy k Reprobate confounded sense Perverse sense when they saw that thou regardedst nothing but thy Pride and didst onely contend and dispute about the Temple of Christ that it must stand onely upon Mans foundation and Inventions then Mahomet came forth and found an Invention that was agreeable to Nature because those other followed after l For greedinesse of money and gaine or filthy Lucre. covetousnesse and fell off from the Temple of Christ as also from the Light of Nature into a confusion of Pride and all their aime was how the Antichristian Throne might be adorned therefore he also made Lawes and Doctrines raised from Reason 33. Or doest thou suppose m The rising up and Doctrine of Mahomet it was for nothing It is most certain that the Spirit of the great world hath thus set him up in great wonders because the other were no better and therefore it must stand in the Light of Nature in the Wonders as a God of this world and God was neere the one as the other Thy symboles or signes in the Testament of Christ which thou usest which Christ left for a Covenant they stood in Controversie and were in Disputation and thou didst pervert them according to thy Pride and thou didst bend them to thy Institution Ordinances and appointment thou didst no more regard the Covenant of Christ but the Custome of Celebration or performance of it the custome most serve the turne whereas wood that burneth not is not fire though when it is kindled it comes to be fire soâ also the custome without faith is like wood that burneth not which they will call a Fire 34. Or shall not the Spirit set it downe before thy eyes thou lascivious filthy Strumpet Behold how hast thou broken the state of wedlock and opened a Doore to whoredome so that no sinne is regarded hast thou not ridden n Upon thy power might and Authoritie upon thy Beast when every one gazed on thee and did ride after thee in thy Traine Or art thou not that fine painted adorned Whore Doest thou suppose wee set thee forth in vaine The Judgement standeth over thee the sword is begotten and it will devoure Goe out from Babell and thou shalt live though wee saw a fire in Babell and that Babell was burning yet it shall not burne those that goe out from o The strife contention and warring that is in it it CHAP. XXVII Of the Last Judgement Of the Resurrection of the Dead and of the Eternall Life The most horrible Gate of the wicked and the joyfull Gate of the a Or Saints and holy people Godly 1. WEE know Christ hath taught us that a Judgement shal be kept not onely for the Punishment of the despisers of God and for a reward to the good but also for the sake of the Creature and of b The outward Nature Nature that they may once be delivered from vanity and wee know that the substance of this world and the property thereof must passe away the Sunne and the Starres and also the foure Elements must passe away as to their source or property and all must be restored againe and then the life will spring forth through Death and the figure of every thing shall stand Eternally before God for which end it was created also wee know that our soules are immortall generated out of the Eternall Band and when this world passeth away then also all its Essences passe away which are generated out of it and the c Or the ground of the Essences or substance Tincture remaineth still in the Spirit 2. Therefore O Man Consider thy selfe here in this world in which thou standest in the Birth thou art sowne as a seede or Graine and a Tree groweth out of thee therefore now see in what d Field or soyle Ground thou standest that thou mayest be found to be Timber for the great building of God in his Love and not for a threshold or footstoole to be troden under-feete or that is fit for nothing but for the fire whereof nothing will remaine but dust and ashes 3. It is said to thee that the wood or fewell of thy soule shall burne in the Last Fire and that thy soule shall remaine to be ashes in the fire and thy body shall appeare like black soote why wilt thou then stand in a wildernesse yea in a Rock where there is no water How then will thy Tree grow againe O! what great misery it is that wee are ignorant in what e Ground or field soyle wee grow and what kinde of f Sap juice or substance Essences wee draw to us seeing our fruit shall appeare and be tasted and that which is pleasant shall stand upon Gods Table and the other shall be cast to the Devils swine Therefore let it move you to looke that you grow in the Ground or soyle of Christ and bring forth fruit that may be set upon Gods Table which fruit never perisheth but continually springeth and the more it is eaten of the pleasanter it is how wilt thou rejoyce in the Lord. 4. The Last Judgement is appointed for that end and as wee know that all things in this world have had a beginning so they shall also have an end for before the Time of this world there was nothing but the Band of Eternity which maketh it selfe and in the Band the Spirit and the Spirit in God who is the highest Good which was alwayes from Eternity and never had any beginning but this world hath had a beginning from the Eternall Band in the Time 5. For this world maketh a Time therefore it must perish and as it hath been Nothing so it will be Nothing againe for the Spirit moveth in the g Or upholder Ether And therein the * The seede Limbus which is corruptible is generated from whence all things proceed and yet there was no * fashioner but the Spirit or the * Vulcan in the Essences and so also there were no Essences they were generated in the will of the Spirit and in that will is the h Framer moulder or former fashioner which hath fashioned all things out of nothing but meerly out of the will 6. Seeing then it is fashioned out of the Eternall will therefore it is Eternall not in substance but in the will and after the breaking of the substance this world standeth wholly and altogether like a figure in the will for a i Figure or Picture Glasse of Gods works of Wonder And so wee know now that where there is a will it must comprehend
work of Babell from whence strife and contention in selfe-Pride cometh for they aime onely at Pride and Advancement to Recreate themselves in the Lusts of the Flesh and in selfe They are no Shepheards or Pastours of Christ but Ministers of Servants of the Antichrist they have set themselves upon Christs Throne but they have erected it in this world 20. Yet the Kingdome of Christ is not of this world but consisteth in Power and there is the true knowledge of God in no Man except he be Regenerated in God out of his corrupted house of sinnes where then the fiercenesse changeth it selfe into Love and he is a Priest of God in the Life of Jesus Christ who alwayes seeketh that which is in Heaven in the Wonders of God and the New Man is hidden in the Old Man and is not of this world but he is in Ternario Sancto in the holy Body of Jesus Christ understand in the vertue of his Body 21. For such also his Covenant with us is both in the Baptisme and the Last Supper He tooke not the flesh of his Creature and gave it to his Disciples but he tooke the Body of the Pure Element that is before God wherein God dwelleth which is present in all Creatures but comprised in another Principle and gave it to his Disciples to eate and to drinke under Earthly Bread and Wine so also he Baptized the Outward Man with Earthly Elementary Water but the inward New Man he Baptiseth with the Water in the holy pure Element of his Body and Spirit which substance appeareth onely in the Second Principle and is present every where yet is hidden to the Third Principle viz. to the Spirit of this world 22. For as wee know that our Minde reacheth all over this world and also into the Kingdome of Heaven to God so also the Life of the Pure Element wherein the Creature Christ and our New Man is Christ standeth reacheth every where all over and it is all over full of the fullnesse of the Life of Jesus Christ but onely in the One Pure Holy Element and not in the foure Elements in the Spirit of the Starres 23. Therefore there needeth not in our Writings much toyle nor hard consideration or study wee write out of another Principle no Reader understandeth us rightly in the Ground except his Minde be borne in God there ought no Historicall skill and knowledge to be sought for in our Writings for as it is not possible to see God with earthly eyes so also it is not possible that an unenlightened Minde in the Earthlinesse can comprehend The Ground of our Writings it Heavenly thoughts and meanings ân comprehend The Ground of our Writings it like must be comprehended by like 24. Indeed wee carry the Heavenly Treasure in an Earthly Or receptacle vessell but there must be a Heavenly Or vessell receptacle hidden in the Earthly else the heavenly Treasure is not comprised nor held None should thinke or desire to finde the Lilly of the Heavenly Bud with deepe searching and studying if he be not entered by earnest Repentance into the New Birth so that it be growne in himselfe for else it is but a Historie where his Minde never findeth the Ground and yet it selfe supposeth it hath comprehended it but his Minde maketh it manifest Of what Spirit it is generated what Spirits childe it is for it is written They are Taught of God 25. Wee know that every Life is a fire that consumeth and must have somewhat to feede its consuming or else it goeth out so also wee know that there is an Eternall Band of Life where there is a matter whereon the Eternall fire feedeth continually for the Eternall fire maketh that matter for foode to it selfe 26. So also wee know that the Eternall Life is twofold in a twofold source quality or property and each standeth in its own fire The one burneth in the fiercenesse and in the woe and the matter thereof is Pride Envy and Anger its source is like a Brimstone Spirit for the rising up of the Pride in covetousnesse envy and anger maketh together a Brimstone wherein the fire burneth and continually kindleth it selfe with this Materia or Materiall matter for it is a great L ke Gall. Bitternesse wherein the Mobility of the Life confisteth as also the Or Vulcan Striker up of the fire 27. Now wee know also that every fire hath a shining and Glance and that Glance goeth in it selfe forth from the source or quality and enlighteneth the matter of the source so that in the source there is a knowledge and understanding of a thing or substance from whence a Minde and the Might taketh its Originall of doing and comprehending a will to somewhat and yet was not there in the Originality and that will in it selfe in the source goeth forth and maketh a liberty for it selfe in the source and the will desireth the liberty that it might stand therein and hath its life from the will in the Light and in it selfe in the habitation liveth without source and yet there it standeth in the Originality in the Ground of the source 28. Thus my Beloved worthy seeking Or friend Minde know and observe that every Life standeth upon the Abysse of the fiercenesse for God calleth himselfe A Consuming fire and also A God of Love and his Name GOD hath its Originall in the Love where he goeth forth out of the source in himselfe and maketh it in himselfe Joy Paradise and the Kingdome of Heaven 29. Wee all in the Originality of our Life have the source of the Anger and of the fiercenesse or else wee should not be alive but wee must looke to it and in our selves goe forth out of the source of the fiercenesse with God and Generate the Love in us and then our Life shall be a joyfull and pleasant habitation to us and then it standeth rightly in the Paradise of God But if our Life stay in the fiercenesse viz. in covetousnesse envy anger and malice and goeth not forth into another will then it standeth in the Anguishing source as all Devills doe wherein no one good thought or will can be but a meere enmity in it selfe 30. Therefore these two Lives viz. the Life in the Loving Regeneration and the Life in the Originality of the source or property are one against another and because the Life in the Love is not Enimicitious therefore it must suffer it selfe to be pinched pierced-through and wounded and upon it the Crosse is laid to be borne with Patience of Meeknesse and in this Bud in this Ground soyle or field a childe of God must be a bearer of the Crosse and for this end hath God appointed in himselfe a Day of Judgement and of Seperation where then he will reape what is growne in every Life and herewith shall all formes of the Eternall Life be manifested and all must stand to the manifesting of Gods Deeds of Wonder 31. Therefore O Man looke to it
body in Christ and thou helpest the necessity or want of thy fellow-member and to bring him into God it is the pleasure and will of God that one help to beare the burthen of another and to be saved in one brotherly Love and in one body 101. Thou blinde Minister to the Kingdome of Antichrist when thou sayest Masse for soules How is it that sometimes thou takest upon thee to ransome a soule which is in Heaven or altogether in the Abysse with the Devill Doest thou not think that the Devill mocketh thee Or how canst thou help them that are in Heaven Thou criest out and sayest they are in paine and torment and thou art a lyar in the presence of God and how then will that holy soule blesse thee and give thee thanks How is it when thou thy selfe art in the Abysse with all Devills that thou standest and wilt ransom others out of Purgatory and that for money which thou afterwards spendest with Whores O fie upon thee thou great Whore or Harlot how hast thou made for thy selfe a heavenly kingdome upon Earth for thy voluptuousnesse and deceivest the poore soule of Man thou must either turne or goe into the Eternall Purgatory 102. And now seeing there is somewhat in Purgatory and that all is not so dead b Or the Wolfe of the Beast giveth it forth as the Wolfe of the Beast feigneth whereby he may devour the Beast and the Woman that sitteth thereon and he is himselfe a Wolfe and there hangeth a Fox behinde him and in the Fox there groweth up an other Antichrist againe never a whit better than the first he goeth flattering with his c Or Foxes Tayle Foxes skin smelling about and the Wolfe sticketh therein till he getteth the kingdome or Dominion if he should come to be old enough how would he devour the poore peoples Hennes in the fierce cruelty therefore the Lilly in the Wonder destroyeth him which groweth towards the North or midnight in the bitter or fierce storme 103. Seeing the world forgeth so much concerning Purgatory therefore I will also set downe the Ground of it in the Light of Nature and see how it will be endured and whether wee can search it out or no for wee must looke upon Life and Death and upon the Gate where the soule entereth through Death into Life and upon all the three Principles because the Roote the Pith or Kernell lyeth therein CHAP. XIX Of the Entring of the soules to God and of the wicked soules Entring into Perdition The Gate of the Bodies breaking off or Parting from the Soule 1. IF wee consider now in the light of Nature of Man the Image of God of his beginning and of his Eternall enduring being or substance and then of the breaking of his body how body and soule part asunder and whither the soules goe when the Spirit of their breath doth breake or dissolve in them and the springing or moving in the Tincture of this world doth cease then wee finde the ground of the unquietnesse of the soule when it is severed from the body being unregenerated from whence lamentation and desiring ariseth from whence then the Babell of Confusion hath arisen so that very many things have therefore been invented to Ransom soules out of Distresse 2. Many of which things have no foundation in the light of Nature nor can be found therein But were rather invented for Covetousnesse and for d For Livings filling of the Belly and for deceit upon which the Antichristian kingdome is founded and thereout is a right Babell of Confusion come to be out of which then also the Grimme fierce cruell enmity and hatred is arisen from whence Babell is broken in her selfe and Enmity is generated out of e Wrangling dissention and warring Babell and it is the fierce wrath of God which appeareth in the breaking or destruction of Babell because shee is generated in the Deceit 3. But now that the wrath devoureth all and wholly darkneth the Mysteria Mysteries or hidden secrets and maketh the source or quality of the Eternall Birth to be a Darknesse onely that it may exalt its wrath and seeth nothing in the Birth of Eternity but bringeth all things that are therein to nothing that is a very great Babell for it not onely devoureth it selfe but maketh it selfe f Or Stock-blinde stark blinde in Nature and it maketh of Mans Image meere evill wolvish Beasts which think that they are gone out from Babell and yet are begotten in Babell and are in the body of the evill devouring Beast and so devour the house of their Mother and manifest it to be a vile stincking Lake and yet themselves will not goe out from it and it is altogether a Kingdome which continually generateth it selfe in its own voluptuousnesse and pride and also continually manifesteth its own shame and devoureth it selfe in the wrath of its own sinnes and is rightly called Babell 4. But if wee goe out from Babell into the New Regeneration and consider our corruption wherein the poore soule lyeth captive and also consider our Regeneration in Christ Jesus how wee are regenerated out of God and then how Man must enter into this new Regeneration and be regenerated in the Birth of Christ then wee shall well finde what the unquietnesse of the soule is after the departure or breaking off of the body 5. For the soule which is out of the first Principle out of the Band of the Eternity was breathed into the Element of the body to be the Image of God out of the strong Might of God and enlightened from the Divine Light so that it hath received an Angelicall source or quality but when it went forth out of the Light of God into the Spirit of this world then there sprung up in it the source of the first Principle and it neither saw nor felt the kingdome of God any more till that the Heart of God set it selfe in the midst againe into that the soule must enter againe and be borne anew 6. And that it might doe this therefore the Heart of God became a humane g One Copie hath humane body soule and slew by his entring into Death the Spirit of this world and brought the fulnesse of the Deity againe into his humane soule so that wee also may altogether in his as in our own humane soule through him presse into the holy Element before God and now there is nothing to hinder us but our own vile sluggish drowsinesse that wee suffer our selves to be so wholly and altogether lead by the Spirit of this world with pride exalting of our selves to honour and esteeme and greedy filling of the Belly with plenty and wee look no further to consider that wee are but Pilgrims and that as soone as the Spirit of this world hath laid hold of us in the Mothers body or womb wee are then Pilgrims and must travaile with our soules into another Countrey where the earthly body is not