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-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
is an eternall life that is the eternall Deity and that would not have been manifested if God had created no creatures in himself viz. Angels and Men who understand the eternall and indissoluble band and f Or the manner how the birth of the eternall light is in God 7. Thus now herein is understood how the divine Essence in the divine Principle hath wrought in the root of the first Principle which is the begettresse matrix or genetrix in the eternall birth in the g Limbus signifieth a seed or concretion of matter Limbus or in the originall water-spirit by which operation at last the earth and stones come forth For in the second Principle viz. in the holy birth there is onely spirit light and life and the eternall wisdome hath wrought in the eternall h Insensible dumb speechlesse inanimate genetrix which is void of understanding viz. in her own property before the originall of the light out of which came the i Dust dirt or mud dark Chaos which in the elevation of Lord Lucifer when the light of God departed from him and the fiercenesse of the source of the fire was kindled became hard matter viz. stones and earth whereupon followed the gathering together of the earth as also the spewing out of Lucifer from his Throne and the creating of the third Principle and thereupon it followed that he was shut up in the third Principle as a prisoner expecting henceforth the judgement or sentence of God Now whether it be not a shame disgrace and irksomnesse to him to be so imprisoned between Paradise and this world and not to be able to comprehend either of them I propound it to be considered 8. Thus now if we will speak of the third Principle viz. of the beginning and birth of this world then we must consider the root of the genetrix or begettresse seeing every Principle is another birth but out of no other essence and so we may finde that in the first Principle in the indissoluble band which in it self is inanimate and hath no true life but the k Or working property source of the true life is born by the moving spirit of God which from eternity hath its originall in the first Principle and goeth forth from eternity in the second Principle as in the birth of the heart or Sonne of God the matrix of the genetrix is set open which is originally the l Astringency or tartnesse harshnesse yet in the light it is the soft mother of the water-water-spirit Thus it is seen found clearly and plainly before our eyes that the Spirit of God hath wrought there in the matrix so that out of the incomprehensible Matrix which is but a Spirit the comprehensible and visible water is proceeded 9 Secondly you may thus see the separation clearly by the starres and fiery Heaven that the eternall separation or distinction is in the eternall matrix for you may see that the starres and the fiery heaven and the watery the aiery and earthly are generated out of one mother that they qualifie with or have influence upon one another and that the birth of their substance is in one another also that one is the case or vessell to hold the other in and yet they have not one and the same property qualification or condition Thus here in the separation you may know that the eternall matrix hath a separation in it selfe as is mentioned before in the third chapter concerning the eternall birth of the four anguishes where the fire is generated between Harshnesse and Bitternesse and the light in the flash of fire and so every source retaineth its own due 10. Understand it thus as the Spirit moved this Matrix so the matrix wrought and in the kindling from rhe Spirit of God in the fift form of the matrix the fiery heaven of the Constellations did exist which is a meere Quinta essentia or Quintessence born in the fifth form of the matrix in which place the light hath its originall out of which at last the Sunne is born or brought forth wherewith the third Principle becometh opened and manifested which Sun now is the life in the third Principle and the opener of the life of every life in the matrix in this place or Locus as the heart of God in Paradise in the immateriall heaven and birth openeth the eternall power of God wherein the eternall life continually springeth up and wherein the eternall wisdome continually shineth Thus also the light of the Sunne which is sprung up in the inanimate matrix by the flowing hovering or moving spirit in the matrix openeth the third principle of this materiall world which is the third and beginning Principle which as to this forme taketh an end and returneth into its m Or devourer the most pure elementary aire Ether in the end of this n Or finishing of its time enumeration as the Scripture witnesseth 11. And then all in this third Principle remaineth again in the first matrix onely that which hath been sown in this Principle and that hath its originall out of Paradise out of heaven and out of the second Principle viz. Man that continueth eternally in the matrix And if he have in this lifes time atrained the second Principle so that he is born therein it is well with him but if he have not then he shall remain still eternally in the matrix yet not o Or Attain reach the light of God 12. Now I know very well that I shall not onely in part be as it were dumb or obscure to the desirous Reader but also tedious and he will be somewhat troubled at me in that I have written of the eternall mother wherein the divine essence standeth and that I now write that this matrix is p Or dumb inanimate and void of understanding out of which also a Principle void of understanding is generated as is plain before our eyes that in this world there is no true understanding either in the Starres or in the Elements and also in all its creatures there is but an understanding to qualifie or to operate to nourish it self and to increase as the matrix in it self is 13. Hereupon you are to know that the matrix in the second Principle which yet hath its originall and eternall root in the first Principle is but meerly an eternall beginninglesse soft or meek spirit which hath no such fiery q Or light that cannot be endured as is in the matrix of the first Principle intolerable light but all there is pleasant and cheerfull and the eternall originall matrix is not known there but the soft light of the heart of God maketh all courteous and cheerfull 14 Therefore also the spirit which goeth forth in the soft matrix is the Holy Ghost and God dwelleth in himself and he calleth himself an Angry Zealous or Jealous God onely according to the most originall matrix which is not
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 Aquaâ—â—er 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
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
Tincture is the fire of the body and so all are seething and therefore when the Suâ—â—e is underneath so that its beames or shining is no more upon a thing then the Tincture is weaker for it hath no kindling from the vertue of the Sunne and although the vertue of the Starres and the quality are kindled from the Sunne yet all is too little and so it becometh feeble or as it were dead and when the Tincture is feeble then the vertue in the bloud which is the Tincture is wholly weake and finketh into a sweet rest as it were dead or overcome 23. But now in the Tincture onely is the understanding which governeth the minde and maketh the thoughts or senses therefore all is as it were dead and the Constellation now onely ruleth in the roote of the first Principle where the Deity like a glance lustre or vertue worketh in all things There the starry Spirit in the glance of the Glasse of the divine vertue in the Element of fire looketh into the Matrix of the water and setteth his jawes open after the Tincture but that is voyde of power and therefore he taketh the vertue of the Tincture viz. the minde and mingleth or qualifieth with it and then the minde sealeth the Elements and worketh therein Dreames and e Representations visions all according to the vertue of the Starres for it f The minde consisteth standeth in the working and quality of the Starres and these are the Dreames and visions of the night in the sleepe The gate of the highest depth of the life of the Tincture 24. Though the Doctor it may be knoweth what the Tincture is yet the simple and unlearned doth not who many times if they had the Art have better gifts and understanding than the Doctor therefore I write for those that seeke though indeed I hold that neither the Doctor nor the Alchimist hath the ground of the Tincture unlesse he be borne againe in the Spirit such a one seeth through all whether he be learned or unlearned with God the Peasant is as acceptable as the Doctor 25. The Tincture is a thing that seperateth and bringeth the pure and cleere from the impure and that bringeth the life of all sorts of Spirits or all sorts of Essences into its highest pitch degree or exaltation Yea it is the cause of the shining or of the lustre it is a cause that all creatures see and live but its forme is not one and the same in every thing it is not in a Beast as in Man so also it is different in stones and hearbs although it is truly in all things yet in some things strong and in some weake 26. But if we search what it is in essence and propertie and how it is generated then wee finde a very worthy precious noble g Being essence or thing substance in its birth for it is come forth from the vertue and the fountaine of the Deity which hath imprinted h The Image of it selfe it selfe in all things and therefore it is so secret and hidden and is imparted to the knowledge of none of the ungodly to finde it or to know it and although it be there yet a vaine false or evill minde is not worthy of it and therefore it remaineth hidden to him And God ruleth all in all incomprehensibly and imperceptibly to the Creature the creature passeth away it knoweth not how and the shadow and the figure of the Tincture continueth eternally for it is generated out of the eternall will but the Spirit is given to it by the Fiat according to the kinde of every creature also in the beginning of the Creation it was implanted and incorporated in jewels stones and metalls according to the kinde of every one 27. It was from Eternity in God and therefore it is eternally in God But when God would create a similitude of his Essence and that it should be generated out of the darknesse then it stood in the flash of fire that went forth in the place where the fift forme of the birth of love generateth it selfe in the similitude for it was generated out of the fountaine of the will out of the heart of God and therefore its shadow continueth in the will of God eternally and for the sake thereof also the shadow of all creatures and of every essence substance or thing which was ever generated in the similitude remaineth eternally for it is the similitude of God which is generated out of the eternall will yet its Spirit continueth not eternally in the third Principle of this world that ceaseth or passeth away with the ceasing of the springing or the ceasing of the life 28. For all whatsoever liveth in the third Principle corrupteth or passeth away and goeth into its Ether and end till it come to the figure of the Tincture and that continueth standing eternally as a shadow or will without spirit or mobility But in the second Principle the Tincture continueth eternally standing in the spirit and in the substance or essence all very powerfully viz. in Angels and Men as also in the beginning or first springing of every substance for their Centre to the Birth is eternally fixt or stedfast Of it s the Tinctures Essences and property The deepe Gate of Life 29. It s Essence is the flash in the Circle or Circumference of the springing of the Life which in the water maketh the glance and shining and its roote is the fire and the stock is the soure harshnesse Now the flash separateth the bitternesse and harshnesse from the water so that the water becometh soft fluid and cleere wherein then the i Or faculty of seeing sight of all creatures doth consist so that the Spirit in the flash in the Matrix of the water doth see and the flash standeth therein like a glance or lustre and k Fulfilleth or satisfieth filleth the Spirit of the Essences from which the Essence draweth vehemently to it selfe for it is the soure harshnesse and the flash continually separateth the darknesse from the light and the impure from the pure and there now standeth the divine vertue or power and the divine glance continually imagineth or imprinteth it selfe in the pure from which the soure strong property is separated out from Nature and the divine Glance maketh the pure sweet for it mingleth it selfe or infecteth there 30. But the sweetnesse is like Oyle or fire wherein the flash continually kindleth it selfe so that it shineth But the Oyle being sweet and mingled with the Matrix of the water therefore the shining light is steady constant and fixt and l Pleasant sweet But being it cannot in the nature of the water continue to be an oyle onely because of the infection of the water therefore it becometh thick and the nature or kinde of the fire coloureth it red and this is the Bloud and the Tincture in a Creature wherein the noble life standeth Of the Death and of the Dying The
first small and afterwards groweth to be like a great Tree so far or so long as the minde persevereth in the will but the noble virgin stayeth not continually for her Birth is of a higher descent and therefore shee dwelleth not in earthly vessels but shee sometimes visiteth her Bridegroom at a time when he is desirous of her although shee alwaies with observancy preventeth and calleth him before he calleth her which is onely understood in the Lilly this the Spirit speaketh in a high and worthy seriousnesse therefore observe it ye children of God the Angel of the great Councell cometh in the valley of Jehosaphat with a Golden Charter which he selleth for Oyle without Money whosoever cometh shall have it 12. Now when the Tincture was become thus earthy and feeble by the overcoming of the Spirit of the great world then it could not generate in a heavenly manner and was also possessed with inability and then the Counsell of God stood there and said Seeing he is become earthly and is not able to propagate wee will make a help for him and the Fiat stood in the Centre and severed the Matrix from the Limbus and the Fiat took a rib in the midst of Adam out of his right side and created a Woman out of it 13. But you must cleerly understand or conceive that when the Fiat to the creating of the woman was in Adam in his sleepe his body had not then such hard grissles and bones O no that came to passe first when Mother â—ve did bite the Apple and also gave to Adam onely the infection and the earthly death with the fainting and mortall sicknesse stuck in them the bones and ribs were yet strength and vertue from which the ribs should come to be 14. But you must highly and worthily understand and consider how it was taken out of his side not as a spirit but wholly in substance thus it may be said that Adam did get a rent and the Woman beareth Adams spirit flesh and bones yet there is some difference in the Spirit for the Woman beareth the Matrix and Adam the Limbus or Man and they two are one flesh undivided in nature for now they two together must generate one man againe which one alone could doe before A Pleasant Gate 15. Wee being here in describing the corruptibility of Adam the Spirit frameth in our thoughts a heavenly mystery concerning Adams rib which the Fiat took from him and made a Woman of it which Rib Adam afterwards must want for the Text in Moses rightly saith God closed up the place with flesh 16. But now the k The malice or fierce rage wrath of the Serpent hath so brought it to passe that Adam is fallen in the lust and yet the purpose of God must stand for l Mankinde Adam must rise againe at the day of the Resurrection wholly and unbroken in the first Image as he was created So likewise the Serpent and the Devill hath brought it about that so terrible a Rent is made in him wherefore the Spirit sheweth us that as little as the Worme or Spirit of the soule could be helped except that the virgin came and did goe into Death in the Worme in the abysse of the Spirit of the soule which in its own abysse reacheth the Gate of Hell and the fierce anger of God and regenerate m Adam him anew and make him a new Creature in the first Image which is done in the sonne of the virgin in Christ 17. So little also could Adams Rib and his hollow-side where it stood be helped healed or brought to perfection except that the second Adam Christ suffer himselfe in the virgin to be wounded pierced or cut in the same place that his precious bloud might come to helpe the first Adam and repaire his broken side againe this of high and precious worth wee speake according to our knowledge which when we shall write of the suffering and death of Christ the Sonne of the virgin wee will so cleere it that thou O thirsty soule shalt finde a living fountaine which shall be little beneficiall to the Devill Further concerning the Woman 18. Reason asketh Is Eve meerely created out of the Rib taken out of Adam then shee should be far inferiour to Adam No beloved Reason it is not so the Fiat being a sharp attracting tooke from Adam of all essences and properties of every vertue but it took from him no more members in substance for the Image should be a man after a masculine kinde in the Limbus yet not at all with this deformity Understand it rightly in the ground he should be and he was also a man and he had a virgin-like heart wholly chaste in the Matrix 19. Therefore Eve was for certaine created out of all Adams Essences and so Adam thereupon had a great Rent and so likewise the Woman might come to her perfection to be the Image of God and this againe sheweth a great mystery wherehy the virgin very preciously witnesseth againe that the sonne of the virgin hath not onely suffered his side to be pierced through and shed his bloud out of the hole of his side but he hath also suffered his hands and feete to be struck through and a Crowne of thornes to be pressed upon his head so that the bloud gushed out from thence and in his body he endured to be whipped so that his bloud run down all over So very lowly hath the Sonne of the virgin debased-himselfe to n To heale help the sick and broken Adam and his weak and imperfect Eve to repaire them and bring them againe into the first Glory 20. Therefore you must know for certain that Eve was created out of all Adams Essences but there were no more ribs nor members broken from Adam which appeareth by the feeblenesse and weaknesse of the Woman and also by the Command of God who said Thy will shall be in subjection under thy Man or husband and he shall be thy Lord or Ruler because the Man is whole and perfect except a Rib therefore the Woman is a help for him and must help him to doe his work in humility and subjection and the Man must know that shee is very weak being out of his Essences he must help her in her weaknesse and love her as his own Essences in like manner the Woman must put her Essences and will into the Essences and will of the Man and be friendly towards her Man or husband that the Man may take delight in his own Essences in the Woman and that they two might be but one only will For they are one flesh one bone one heart and generate children in one onely will which are neither the Mans nor the Womans alone but of both together as if they were from one onely body And therefore the severe commandement of God is set before the children that they should with earnestnesse and subjection honour their father and mother upon paine of
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
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-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-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
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-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-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 ſ 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-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-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 †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
in the qualification and flieth aloft no more but continueth in its mother and loseth its fiery right or propriety and trembleth and rejoyceth in its mother 51. And in this joy in the water-spring or source the pleasant n Or stream source of the o Unsearchable unfathomable or inconceiveable bottomlesse love riseth up and all that riseth up there is the second Principle for the whole begetting or generating falleth into a glorious love for the harshnesse now loveth the light dearly because it is so refreshing chearly and beautifull for from this pleasant refreshing it becometh thus sweet p Gentle or friendly courteous and humble or lowly and the bitternesse now loveth the harshnesse because it is no more dark nor so strongly eagerly or fiercely attractive to it selfe but is sweet milde pure and light 52. And here beginneth the taste whereby one continually trieth tasteth and proveth the other and with great desire mingle one within another so that there is nothing but a meer courteous embracing thus the bitternesse now rejoyceth in its mother and strengtheneth it self therein and for great joy riseth up through all the essences and declareth to the second Principle that the loving childe is q Begotten born to which then all the essences give heed and rejoyce at that dear childe from whence the hearing ariseth which is the sixth form where the wheel of the birth standeth in triumph And in this great joy the birth cannot contain it self within its bounds but expandeth it self flowing forth very joyfully and every essence or substance generateth now again a centre in the second Principle 53. And there beginneth the unfathomable or unsearchable multiplication for the flowing and springing spirit that proceedeth from the first and second Principle confirmeth fixeth and establisheth all and in the whole birth it is as a growing or multiplying in one will and the birth attaineth here the seventh form viz. the multiplication r Or in into an essence of love and in this form consisteth Paradise or the Kingdome of God or the numberlesse divine birth out of one onely essence Å¿ Or in all things into all essence 54 Although here the tongue of man cannot utter declare expresse nor fathome this great depth where there is neither number nor end yet we have power to speak thereof as children talk of their father but to dive into the whole depth that troubleth us and disturbeth our souls for God himself knoweth neither beginning nor end in himself 55. And now being to speak of the holy Trinity we must first say that there is one God and he is called the Father and creator of all things who is Almighty and All in All whose are all things and in whom and from whom all things proceed and in whom they remain eternally And then we say that he is three in persons and hath from eternity generated his Sonne out of himselfe who is his Heart Light and Love and yet they are not two but one eternall essence And further we say as the holy Scripture telleth us that there is a holy Ghost which proceedeth from the Father and the Sonne and that there is but one essence in the Father Sonne and holy Ghost which is rightly spoken 56. For behold the Father is the originall essence of all essences and if now the second Principle did not break forth and spring up in the birth of the Sonne then the Father would be a dark t Vacuum or valley of darknesse valley And thus you see that the Sonne who is the Heart the Love the brightnesse and the milde u Or Satiating rejoycing of the Father in whom he is well pleased openeth another Principle in his birth and maketh the angry and wrathfull Father as I may say as to the originality of the first Principle reconciled pleased loving and as I may say mercifull and he is another manner of person than the Father for in his x Or ground centre there is nothing else but meer joy love and pleasure And yet you may see that the Holy Ghost proceedeth from the Father and the Sonne for when the heart or light of God is generated in the Father then there springeth up in the kindling of the light in the fift forme out of the y Or Welspring of water which is the ground of Humility Water-source in the light a very pleasant sweet smelling and sweet tasted Spirit and this is that Spirit which in the Originall was the bitter sting or prickle in the harshnesse or tartnesse and that maketh now in this Water-source many thousand z Centra Centres without number or end and all this in the fountaine of the Water 57. Now you may well perceive that the birth of the Sunne taketh its Originall in the fire and attaineth his personality and name in the kindling of the soft white and cleere light which is himselfe and himselfe maketh the pleasant smell taste and satisfaction or reconciliation and well-pleasing in the Father and is rightly the Fathers heart and another person for he openeth and produceth the second Principle in the Father and his own Essence is the power or vertue and the light and therefore his is rightly called the power or vertue of the Father 58. But the Holy Ghost is not a Acknowledged or manifest as the aire is not knowne or breathed forth in the originall of the fire before the light be kindled knowne in the Originall of the Father before the light breake forth but when the soft fountaine springeth up in the light then he goeth forth as a strong allmighty Spirit in great joy from the pleasant source of water and from the hight and he is the power and vertue of the source of water and of the light and he maketh now the forming shaping figuring and Images or species and he is the centre in all Essences in which Centre the light of life in the hight of the Sunne or heart of the Father taketh its originall And the Holy Ghost is a severall Person because he proceedeth as a living power and vertue from the Father and the Sonne and confirmeth the b Begetting generating or working Birth of the Trinity 59. Now wee pray thus Our Father which art in Heaven hallowed or sanctified be thy Name and in the first of Genesis it is written God created the Heaven out of the midst of the Water by which is meant or understood the Heaven of the third Principle and yet indeed he hath created it out of his own Heaven wherein he dwelleth Thus you may easily finde that the Birth of the Holy Deity standeth in the source of Water and the powerfull Spirit is moreover the former framer and fashioner or moulder therein 60. Thus now the Heaven in this forming or framing and the framing and generating out of it in infinitum or endlesly is the Paradise of God as the highly worthy Moses writeth The Spirit of God moved upon
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
never at all be able to reach it 71. For he is alwayes shut up in the first Principle as in the eternall Death and yet he raiseth himselfe up continually thinking to reach the heart of God and to domineere over it for his bitter sting in the birth climeth up thus eternally in the k Or Roote source of the fire and affordeth him a proud will to have all at his pleasure but he attaineth nothing his food is the l Fountaine of poyson source of water viz. the Brimstone-spirit which is the most aking mother from which the indissoluble band is fed and nourished his refreshing is the eternall m Viz. the cold fire fire an eternall freesing in the harsh mother an eternall hunger in the bitternesse an eternall thirst in the source of the fire his climeing up is his fall the more he climeth up in his will the greater is his fall like one that standing upon a high clift would cast himselfe downe into a bottomlesse pit he looketh still further and he falleth in further and further and yet can finde no ground 72. Thus he is an eternall enemy to the heart of God and all the holy Angels and he cannot frame any other will in himselfe His Angels and Devils are of very many severall sorts all according to the Eternall Birth For at the time of his Creation he stood in the kingdome of Heaven in the point Locus or place where the holy Ghost in the birth of the heart of God in Paradise did open infinite and innumerable Centres in the eternall Birth in this seate or place he was n Or Created bodified and hath his beginning in the opening of the o In the opening of the ground as a building from the Earth Centres in the Eternall Nature 73. Therefore as is mentioned before in the third Chapter when the Birth of life sprung up every Essence had againe a Centre in it selfe according to its owne property or quality and figureth a life according to its Essences viz. Harshnesse bitternesse fire and sound and all further according to the ability of the eternall birth which is p Or established confirmed in the kingdome of Heaven 74. Seeing then that they stood in Heaven in the time of their Creation therefore their quality was also manifold and all should have been and continued Angels if the great fountaine Lucifer from whence they proceeded had not destroyed them and so now also every one in his fall continueth in his own Essences onely the second Principle is extinguished in them and so it is also with the soule of man when the light of God goeth out in it but so long as that shineth therein it is in Paradise and eateth of the word of the Lord whereof shall be clearly spoken in its due place CHAP. V. Of the third Principle or creation of the materiall world with the Starres and Elements wherein the first and second Principle is more clearly understood 1. BEcause I may happen not to be understood clearly enough by the desirous Reader and shall be as one that is altogether dumb to the unenlightned for the eternall and indissoluble band wherein the Essence of all Essences standeth is not easily nor in haste to be understood therefore it is necessary that the desirous Reader do the more earnestly consider himself what he is and from whence his Reason and a Inward senses or thoughts Senses do proceed wherein he findeth the similitude of God especially if he consider and meditate what his Soul is which is an eternall uncorruptible Spirit 2. But if the Reader be b Or be in true resignation born of God there is no neerer way for him to come to the knowledge of the third Principle then by considering the new Birth how the soul is new born by the love of God in the light and how it is translated out of the prison or dungeon of darknesse into the light by a second birth And now if you consider that darknesse wherein it must be without the new birth and consider what the Scripture saith and what every one findeth by experience that falleth into the wrath of God and whereof there are terrible examples that the soul must endure irksome torment in it self in the birth of the life of its own self so long as it is in the wrath of God and then that if it be born again exulting great joy ariseth in it and thus you finde very clearly and plainly two Principles as also God Paradise and the kingdome of Heaven 3. For you finde in the root of the originall of the spirit of the soule in it self in the substance of the eternall birth and uncorruptible eternall band of the soul the most exceeding horrible inimicitious irksome c Or torment or working property source wherein the soul without the light of God is like all Devils wherein their eternall source consisteth being an enmity in it self a will striving against God and goodnesse it desireth nothing that is pleasant or good it is a climbing up of pride in the strength of the fire a bitter fierce odious malice or wrathfulnesse against Paradise against God against the kingdome of heaven also against all creatures in the second and third Principle lifting up themselves alone against all this as the bitternesse d In wrath or anger doth in the fire doth 4. Now the Scripture witnesseth throughout and the new-born man findeth it so that when the soul is new born in the light â—f God then on the contrary it findeth how very humble meek courteous and cheerly it is it readily beareth all manner of crosses and persecution it turneth the body from out of the way of the wicked it regardeth no reproach disgrace or scorn put upon it from the Devill or Man it placeth its confidence refuge and love in the heart of God it is very cheerfull it is fed by the word of God in which there is a Paradisicall exulting and triumph it cannot be hurt or so much as touched by the Devill for it is in its own substance wherein it stands in the first Principle of the indissoluble band enlightned with the light of God and the holy Ghost who goeth forth out of the eternall e Generation begetting or working birth of the Father in the heart and in the light of the heart of God he goeth forth in it and establisheth it the childe of God 5. Therefore all that it doth seeing it liveth in the light of God is done in the love of God the Devill cannot see that soul for the second Principle wherein it liveth and in which God and the kingdom of heaven standeth as also the Angels and Paradise is shut up from him and he cannot get to it 6. In this consideration you may finde what I understand by a Principle For a Principle is nothing else but a new birth a new life besides there is no more than one Principle wherein there
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 thâ—s 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
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-water-spirit and out of that Paradisicall water-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-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
God it seeth it still and there is nothing that is farre off or unsearchable for the eternall birth which standeth hidden in the centre of man that doth nothing that is new it knoweth worketh and doth even the same that ever it did from eternity it laboureth for the light and for the darknesse and wotketh in great anguish but when the light shineth therein then there is meere joy and knowledge in its working 7 So that when the heaven and the birth of the elements are spoken of it is not a thing afarre of or that is distant from us that is spoken of but we speak of things that are done in our body and soule and there is nothing nearer us than this birth for we live and move therein as in the house of our mother and when we speak of heaven we speak of our native countrey which the enlightned soule can well see though indeed such things be hidden from the body 8 For as the soule of man moveth and swimmeth between the vertue of the Starres and Elements so the created heaven also moveth between Paradise and the kingdome of Hell and it swimmeth in the eternall matrix its limit reacheth as farre as the Ethera skies or receptacle hath yeelded it selfe up to the creation so farre as the kingdome of Lucifer did reach where yet no end is to be found for the vertue or power of God is without end but our sense reacheth onely to the fiery heaven of the Starres which are a f Or outbirth issue or off-spring propagation in the fifth form of the eternall Mother or a Quinta essentia wherein the separation in the time of the third Principle or in the beginning of this world the vertue or power of the matrix was g Gr divided into parts or varyed separated where now the separation is thus movind and then every essence in the propagation in the manifold centres of the Starres have a h Attracting longing desire one after the other and a continuall will to infect impregnate or mix influences and the one essence or vertue is the i Food meat and drink as also the chest case or receptacle of the other 9 For as in the Paradisicall principle the holy Ghost in the Trinity of the Deity continually goeth forth floweth very softly immoveably and imperceptably as to the Creature and yet formeth and fashioneth all in the Paradisical matrix so also doth the third Principle After that the Matrix became visible and materiall every vertue in the matrix hath had a great attractive longing towards one another a continuall springing blossoming and fading again like a bud or some boyling seething matter wherein the sournesse coldnesse and eager fierce strongnesse attract without ceassng and this attracting prickle or sting stirreth alwayes without ceasing and striveth or resisteth so that the soure matrix because of the inward hellish or most originall matrix standeth continually in anguish with a great desire of the light which it espyeth in the root of the fire and is continually affrighted at it and becometh milde soft and materiall whereby the Elementary water is continually generated 10 In this manner you must understand the foure elements which yet are not foure divided things or essences but one onely essence and yet there are foure differences or distinctions in this birth and each element lieth in the other as in a chest and it is its receptacle also it is a member therein Understand and consider the ground aright which followeth The k Or astringency is the root of the mother sournesse is the matrix and a cause of all things which in its own substance is very dark cold and as nothing but the eternall Deity being there and speculating or beholding it selfe in the sournesse therefore the dark sournesse is desirous after the Divine vertue and attracteth although there is no life or understanding in the sournesse yet it is the gtound of the first essence and the originall whence somwhat cometh to be Here we can search no further into the ground of the Deity for it troubleth disturbeth or confoundeth us 11 Now the sournesse in its lust or great longing or panting after the light attracteth continually and in its own substance it is nothing else but a vehement hunger very dry and as a vacuum or nothing at all a desiring will as the darknesse after the light and its hunger or attracting maketh the bitternesse the woe or lamentation that it cannot be satiated or mollified from whence the anguish ariseth so that the will or prickle or sting is rub'd or l As steel and a flint strike fire struck in it selfe from the lust of the desiring and it will not yeeld it selfe to the dark nothing or dead will but setteth its desire and anguish and also it s eager or strong will so very hard towards the hidden light of God that thereby the will becometh a twinkling flash like a sparkling or m As when ye throw water into the fire crackling fire whereby the sournesse that is so very aking is continually filled and as it were deadned whereby the soure spirit cometh to be soft sweet and materiall even water 12 But the bitternesse being so very much affrighted at the flash of fire in the sournesse it catcheth its mother the sournesse which is become materiall from the crack and flieth out and is clouded or n Impregnated swelled from the materiall sournesse as if it also were materiall and moveth and strenghtheneth it selfe continually in the mother and that is the element called Aire in this world which hath its originall in the watry mother and the water hath its originall from the aire and the fire hath its originall from the longing anguish and the earth and stones took their beginning in the strong attraction at the fall of Lucifer when the sournesse was so fierce strong rising and attractive which attraction is stopped again by the light in the third principle 13 Thus it may very plainly be understood that the light of God is a cause of all things and you may hereby understand all the three Principles For if the power vertue and light of God were not then there would be also no attractive longing in the dark eternity and also the soure desire which is the mother of the Eternity would be nothing at all and it may be understood that the Divine vertue shineth in every thing and yet it is not the thing it selfe but the Spirit of God in the second principle and yet the thing is his Ray glance or lustre which thus proceedeth from the longing or attracting will But now the Heart of God is in the Father in the first will and the Father is the first desiring or longing after the Soone and the Sonne is the vertue and o Lustre or brightnesse light of the Father from whence the eternall nature becometh alwayes longing and so from the heart of God in the eternall
eternall Spirit of God 31. For every forme in the Matrix hath its visible creatures and such as are invisible to humane eyes which creatures in part as to us are as it were but meere o Shapes and formes of appearance figured Spirits as the fire hath spirits and creatures that are invisible to our materiall eyes and wee cannot see them there are also in the Aire invisible spirits which wee see not for the Aire being immateriall so are also the spirits thereof The water hath materiall creatures which are not visible to us and because they are not out of the fire nor aire they are of another p Property quality and are hidden as to the fiery and airey spirits except they will manifest themselves 32. As Fire Aire Water and Earth lie in one case or chest and they foure are but one thing and yet of foure distinct differences and none of them can comprehend nor retaine the other and somewhat of one of the foure being q Or predominant fix in every creature that creature cannot binde it selfe as to that but is manifested therein and according to that spirit is comprehensible and perceptible and yet is incomprehensible to the spirits of the other Elements 33. For all things are come to be something out of nothing and every creature hath the Centre or the circle of the birth of life in it selfe and as the Elements lie hidden in one another in one onely mother and none of them comprehendeth the other though they are members one of another so the created Creatures are hidden and invisible to one another for every Creature looketh but into its mother that is fix or predominant in it The materiall creature seeth a materiall substance but an immateriall substance as the spirits in the fire and in the aire it seeth not as the body seeth not the soule which yet dwelleth in it or as the third Principle doth not comprehend nor apprehend the second Principle wherein God is though indeed it selfe is in God yet there is a r Or Principle birth between As it is with the spirit of the soule of man and the elementary spirit in man the one being the case chest or receptacle of the other As you shall finde about the Creation of Man CHAP. VIII Of the Creation of the Creatures and of the springing up of every a Vegetable or fruit growing thing as also of the Starres and Elements and of the Originall of the b Or essence Substance of this world 1. IN the beginning of the last fore-going Chapter it is mentioned that it is not strange for a man to write speak and teach of the Creation of the world though he was not present when it was doing if he have but the knowledge in the Spirit For there he seeth in the Mother as in a glasse the genetrix of every thing for one thing alwayes lyeth in another and the more is sought the more is found and there is no need to cast the minde beyond this world for all is to be found in this world yea in every thing that liveth and moveth Whatsoever any looketh upon and searcheth into he shall finde the Spitit with the Fiat therein and the divine vertue or power discovereth or c Appeareth beholdeth it selfe in all things as it is written The word is neare thee even in thy heart and lips For when the light of God dawneth or breaketh forth in the centre of the spirit of the soule then the spirit of the soule seeth very well the d Or Creating creation of this world as in a cleare glasse and nothing is afarre off 2 Therefore now I direct the Reader to the creatures that he may search into them and so he shall finde all things and that more wonderfully than any man can write or speak if we be born of God We must not e Or fundamentally conceive think with our understanding and skill of Gods making or creating as of a man that maketh somewhat as a Potter maketh a vessell of a lump of clay or a Stone-cutter or Carver maketh an Image after his pleasure and if iâ— doth not please him then he breaketh it again No the works of God in the creation of the world were altogether fix and stedfast good and perfect as Moses writeth And GOD saw all that he had made and behold it was very good 3 For he took not one lump after another or many lumps together and made beasts of them that is not likely and it is much more a bestiall than a humane thought But as is mentioned before after that the Devil was fallen with his legions who had his throne f In loco in the place of this world standing bodily after the manner of a Spirit in the first Principle and g With lustre or brightnesse throughly enlightned all over with the second Principle truly dwelling in Paradise and in the divine vertue or power and yet with pride fell from the light of God and catched at his own mother the root of the fire thinking to domineere over the meeknesse of the heart of God then his dwelling continued to be the first Principle in the fiery dark Matrix and God created the Out-birth out of the matrix for a Principle and in the eternall matrix in the longing will opened the centre or birth of life and there after the manner of the Deity as the eternall Deity from eternity hath alwayes generated arose and sprung up the third Principle in which the Deity standeth as it were hidden yet forming imagining or imprinting it selfe powerfully in all things which is incomprehensible and unprofitable for the Devill 4 Yet the third Principle is a similitude of the Paradisicall world which is spirituall and standeth hidden therein And thus God manifested himselfe and seeing the spirituall world of the Angels in the place of this world continued not therefore he gave another Principle to this place wherein a light springeth up still and where there is a pleasant refreshment for the purpose of God must stand and the first creatures must continue in darknesse rather than that the purpose of God should faile 5 So the matter of this world as also the Starres and Elements must not be looked upon as if God were not therein his eternall wisdome and vertue or power hath formed it selfe with the Fiat in all things and he himselfe is the Master-workman and all things went forth in the Fiat every thing in its own essence vertue and property For as every starre in the Firmament hath a property different from the other thus is it with the mother also out of which the fifth h Substance or forme essence of the stars went forth For when the fiery form of the starres was separated from her she was not presently severed from the first eternall Birth-right but she kept her first eternall vertue Onely the rising power of the fire is severed from her so
Elements and thirdly the Kingdome of Paradise that desired to have him 33. Now these three Kingdomes were in Adam and also q Extra without him and in the r The essentiall vertues or powers that went forth from the three Principles Essences there was a mighty strife all drew as well in Adam as without Adam and would faine have him for he was a Great Lord come out of all the powers or vertues of Nature the heart of God desired to have him in Paradise and would dwell in him for it said it is my image and similitude And the Kingdome of wrath and of the fierce Tartnesse would also have him for it said he is mine and he is proceeded out of my fountaine out of the eternall minde of the Darknesse I will be in him and he shall live in my might for he is generated out of that which is mine I will through him shew great and strong power The Kingdome of this world said he is mine for he beareth my Image and he liveth in that which is mine and I in him he must be obedient to me I will tame him and compell him I have all my members in him and he in mee I am greater than he he must be my Å¿ Or Stewart housholder I will shew my faire wonders and vertues in him he must manifest my wonders and vertues he shall keepe and manage my herds I will cloath him with my faire Glory as now it is to be seene 34. But when the Kingdome of the fiercenesse of the wrath of Death and of Hell saw that it had lost and could not keepe Man then it said I am t Mors. Death and a Worme and my vertue or power is in him and I will grinde him and breake him to pieces and his spirit must live in mee and although thou world supposest that he is thine because he beareth thy Image yet his Spirit is mine generated out of my kingdome therefore take what is thine from him I will keep that which is mine 35. Now what did the vertue in Adam in this strife It flattered with all the three Kingdomes It said to the Heart of God I will stay in Paradise and thou shalt dwell in me I will be thine for thou art my Creator and thou hast thus concreted or extracted mee out of all the three Principles and created mee thy refreshment is pleasant and thou art my Bridegroom I have received of thy fulnesse and therefore I am impregnated or with childe and I will bring forth a virgin that my kingdome may be great and that thou mayest have meere joy in mee I will eate of thy fruit and my spirit shall eate of thy vertue or power and thy Name in mee shall be called IMMANUEL God with us 36. And when the Spirit of this world perceived that then iâ— said Wherefore wilt thou onely eate of that which thou comprehendest not and drinke of that which thou feelest not thou art not yet meerely a Spirit thou hast from me all the kindes of comprehensibility in thee behold the comprehensible fruit is sweet and good and the comprehensible drink is u Powerfull and full of vertue or strength mighty and strong eate and drinke from mee and so thou shalt come to have all my vertue and beauty thou mayest in mee be mighty and powerfull over all the Creatures for the kingdome of this world shall be thy owne and thou shalt be Loâ—d upon Earth 37. And the vertue in Adam said I am upon Earth and dwell in this world and the world is mine I will use it according to my lust will and pleasure then came the Command of God x Enclosed conceived or comprehended which was received in the Centre of God out of the Circle or Circumference of the Eternall life and said In the day that thou eatest of the earthly fruit thou shalt die the Death This Command was comprehended or enclosed and hath its originall in the Eternall Father in the Centre where the Eternall Father continually from Eternity generateth his heart or sonne 38. Now when the Worme of darknesse saw the command of God it thought with it selfe here thou wilt y Or have nothing to doe not prevaile thou art spirit without body and contrariwise Adam is corporeall thou hast but a third part in him and besides the Command is in the way thou wilt even slip or creepe into the Essences and flatter with the Spirit of this world and take a creaturely forme upon thee and send a Legat or Embassadour out of my kingdome cloathed in the forme of a Serpent and wilt perswade him to eate of the earthly fruit and then the command destroyeth his body and the spirit remaineth to be mine Here now the Legat or Embassadour the Devill was very willing and ready at this especially because Adam in Paradise was in his place where he should have been and thought with himselfe now thou hast an opportunity to be revenged thou wilt mingle lyes and truth so together that Adam may not observe or understand it the treachery and so thou wilt tempt him Of the Tree of knowledge of good and evill 39. I have told you before out of what z Might power the Tree is grown viz. that it grew out of the earth and hath wholly had the nature of the earth in it as at this day all earthly Trees are so and no otherwise neither better nor worse wherein corruptibility standeth as the Earth is corruptible and shall passe away in the end when all shall goe into its * Or Receptacle Ether and nothing else shall remaine of it besides the figure Now this was the Tree which stood in the midst of the Garden in Eden whereby Adam must be tempted in all Essences for his Spirit should rule powerfully over all Essences as the holy Angels and God himselfe doth 40. Besides he was created by the Word or heart of God that he should be his image and similitude very powerfully in all the three Principles and be as great as a Prince or Throne-Angel But this Tree standing thus in the Garden and of all the Trees that onely did beare earthly fruit therefore Adam looked so often upon it because he knew that it was the Tree of knowledge of Good and Evill and the vertue of the Tree pressed him to it so very hard which vertue was also in him that the one lust infected poysoned or mingled with the other and the Spirit of the great world pressed Adam so very hard that he became infected and his vertue or power was overcome here the Paradisicall man was undone and then said the heart of God it is not good that man should be alone wee will make him a help or consort to be with him 41. Here God saw his Fall and that he could not stand because Adams imagination and lust was so eager after the Kingdome of this world and after the earthly fruit and that Adam
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 sharp attraction of the Fiat and the Fiat created it so that it became Essentiall or substantiall and the same are the Starres a meere Quinta essentia an extract of the Fiat's out of the Limbus of God wherein the hidden Element standeth 9. But that the sharp and severe Essence with the attraction might cease therefore God generated a similitude according to the fountain of the heart of God viz. the Sunne and herewith sprung up the third Principle of this world and that viz. the Sunne put all things into meeknesse and n Well-doing or kindnesse well-fare 10. Seeing then that the Eternall Wisdome of God viz. in the chast virgin of the divine vertue had discovered it selfe in the Principle of this world in which place the great Prince Lucifer stood in the Heaven in the second Principle therefore the same discovering was eternall and God desired to shed forth the similitude out of the Essences which the Fiat created according to the kinde of every Essence that they should after the breaking or dissolution of the outward substance be a figure and Image in Paradise and a shadow of this substance 11. And that there should goe nothing in vaine out of the substance of God therefore God created Beasts fowles fishes wormes trees and hearbs out of all Essences and besides created also figured Spirits out of the Quinta Essentia in the Elements that so after the fulfilling of the Time when the out-Birth shall goe into the Ether they should appeare before him and that his eternall Wisdome in his works of wonder might be knowne 12. But seeing it was his will also in this Throne in the eternall Element to have creatures that should be in stead of the fallen Devils and possesse the place of them in the Heaven in Paradise therefore he created Man out of the o The eternall one Element Element 13. And as this place was now twofold and p Or in with the eternall Originality threefold viz. having the first Principle in the great anxiety and the second Principle in the divine habitation in Paradise and then the third Principle in the light of ihe Sunne in the quality of the Starres and Elements so must man also be created out of all three if he must be an Angel in this place and receive all knowledge and understanding whereby he might have eternall joy also with or in the figures and Images which stand not in the Eternall Spirit but in the eternall figure as all things in this world are or doe 14. And there God manifesteth himselfe according to his eternall Will in his eternall Wisdome of the noble virgin in the Element which in Paradise standeth in the sharpnesse of the divine vertue or power and the Fiat created Man out of the Element in Paradise for it attracted to it out of the Quintessence of the Sunne Starres and Elements in Paradise in the Element of the Originality from whence the foure Elements proceed and created Man to the Image of God that is to the similitude of God and breathed into him into the Element of the body which yet was nothing else but Paradisicall vertue the Spirit of the Eternall Essences out of the Eternall Originality and there Man became a living soule and an Image of God in Paradise 15. And the Wisdome of God the pleasant virgin did q Shine forth or appeare discover her selfe in him and with the discovering opened Adams Centre in or to many thousand thousands which should proceed out of this fountaine of this Image and the noble virgin of the wisdome and vertue or power of God was espoused or contracted to him that he should be modest and wholly chast to his virgin and set no desire in the first nor in the third Principle to qualifie mix with or live therein but his inclination or longing must be to get into the heart of God and to eate of the r The word that proceedeth out of the mouth of God Verbum Domini of the Word of the Lord in all the fruits of this world 16. For the fruits were also good and their inclination or that which made them to be desired proceeded out of the inward Element out of the Å¿ The divine habitation Paradise now Adam could eate of every fruit in the mouth but not t Or in the stomack or maw where the meat turneth to corrupt dung in the corruptibility that must not be for his body must subsist eternally and continue in Paradise and generate a chast virgin out of himselfe like himselfe without rending of his body for this could be being his body was proceeded out of the heavenly Element out of the vertue of God 17. But when the chast virgin found her selfe thus in Adam with great wisdome meeknesse and humility then the outward Elements became lusting after the eternall that they might u Discover or manifest raise themselves up in the chast virgin and x Or mix with her or work in her qualifie in her seeing that Adam was extracted out of them viz. the foure Elements out of the Quinta Essentia therefore they desired their own and would qualifie therein which yet God did forbid to Adam saying that he should not eate of the knowledge of good and evill but live in the one onely Element and be contented with Paradise 18. But the Spirit of the great world overcame Adam and put it selfe in with force in Quintam Essentiam into the Quintessence which there is the fift forme the extract out of the fouâ—e Elements and Starres and there must God create a Woman or wife for Adam out of his Essences if he must be to fill the Kingdome according to the appearing discovering shining or sparkling of the noble virgin with many thousand thousands and build or propagate the same And thus Man became earthly and the virgin departed from him in Paradise and there shee warned called and told him that he should lay off the earthlinesse and then shee would be his Bride and loving Spouse And now it cannot be otherwise in this world with Man he must be y Begotten conceived borne nourished and preserved generated in the vertue of the outward Constellation and Elements and live therein till the earthlinesse fall away 19. And thus he is in this life threefold and the threefold Spirit hangeth on him and he is generated therein neither can he be rid of it except he corrupt or breake to pieces yet he can be rid of Paradise whensoever his Spirit imagineth in the fiercenesse or wrath and falshood and giveth up himselfe thereto that so he might be above meeknesse and righteousnesse in himselfe as a Lord like Lucifer and live in pride and statelinesse and then Paradise z Ceaseth vanisheth or disappeareth falleth away and is shut up and he looseth the first Image which standeth in the hidden Element in Paradise 20. For the Adamicall a Though he liveth in the four Elements
the noise and the sharpnesse of the flash are in the dwelling of the will free from the darknesse and the flash elevateth the will and the will triumpheth in the sharpnesse of the flash and the will discovereth it selfe in the sharpnesse of the sound in the flash of the light d Extra without the darknesse in the breaking in the infinitenesse and in that infinitenesse of the flash there is in every discovery of the whole e Or into a particular in the particular in every reflection againe a Centre of such a Birth as is in the whole and those particulars are the senses and the whole is the minde out of which the senses proceed and therefore the senses are mutable or transitory and not in the f Whole or fix substance but the minde is whole and in the substance 6. My beloved Reader just thus is our minde also it is the Indissoluble Band which God by the Fiat in the moving Spirit breathed into Adam out of the Eternall Minde from whence the Essences are a particular or a sparkle out of the Eternall Minde which hath the Centre of the breaking and in the breaking hath the sharpnesse in it selfe and that will driveth forth the flash or glimpse in the breaking and the sharpnesse of the consuming of the darknesse is in the glimpse or flash of the willing and the will is our minde the glimpse is the eyes in the fire-flash which discovereth it selfe in our Essences g The glance of our eyes can look upon the evill and good both within and without us in us and without us for it is free and hath both the Gates open that Gate in the Darknesse and that Gate in the Light For although it doe continue in the darknesse yet it breaketh the darknesse and maketh all light in it selfe and where it is there it seeeth As our thoughts they can h Or see into speculate a thing that is many miles off when the body is far from thence and it may be never was in that place the discovery or glimpse or piercing sight of the eye of the minde goeth through wood and stone through bones and marrow and there is nothing that can i Let or hinder it withhold it for it pierceth and breaketh the darknesse every where without rending the body of any thing and the will is its horse whereon it rideth Here many things must be concealed because of the Devillish Inchantment or else wee would reveale much more here for the Nigromanticuâ— or Nigromancer is generated here 7. But now the first will in the minde is out of the source anxiety and its glimpse or discovery in the Originall is the bitter strong or soure fire-flash in the sharpnesse which maketh the stirring and noise and also the seeing in the Glance of the sharpnesse of the fire-flash that so the reconceived Glimpses discoverings or Glances in the thoughts have a light in them from whence they see when they run along like a flash 8. Yet this k Or Earnest will first will in the minde ought not to stay behinde in the Abysse of the soure fiercenesse in which the fierce malice is but ought to goe forward in the Centre of the breaking forth out of the darknesse into the light for in the light there is meere meeknesse lowlinesse humility good will and friendly desires that it might with its re-conceived will goe out of it selfe and to open it selfe in its precious Treasury for in the re conceived will to the Birth of the Light there is no source of anxiety but onely meere friendly desires for the Glimpse riseth up out of the darknesse in it selfe and desireth the light and the desiring draweth the light into it selfe and there the anguish becometh an exulting joy-in it selfe an humble cheerfulnesse a pleasant habitation for the re-conceived will in the light is impregnated and its fruit in the body is vertue or power which the will desireth to generate and to live therein and this desiring bringeth the fruit out of the impregnated will and presenteth it before the will and the will discovereth it selfe glimmereth or shineth in the fruit in an infinite pleasant number and there goeth forth in the pleasant number in the discovered or manifested will the high Benediction or Blessing favour loving kindnesse pleasant inclination or yeelding pliablenesse the tast of joy the well doing of meeknesse or affability and further what my Pen cannot expresse The minde would much rather be freed from vanity and live therein without molestation or disturbance 9. Now these two Gates are in one another the nethermost goeth into the Abysse and the uppermost goeth into Paradise and a third Gate cometh to these two out of the Element with its foure issues and presseth in together with the fire aire water and earth and their kingdome is the Sunne and Starres which l Or Mingle qualifie with the first will and their desire is to be filled to swell and to be great these draw into them and fill the Chamber of the Deepe viz. the free and naked will in the minde they bring the Glimpse or Glance of the Starres into the Gate of the Minde and qualifie with the sharpnesse of the Glimpse or flash they fill the broken Gates of the Darkness with flesh and wrestle continually with the first will from whence they are gone forth for the Kingdome or Dominion and yeeld themselves up to the first will as to their Father which willingly receiveth their Region or Dominion for he is obscure and darke and they are rough and soure also bitter and cold and their life is a seething source of fire wherewith they governe in the Minde in the Gall Heart Lungs and Liver and in all Members or parts of the whole body and Man is m The foure Elements own their own the Spirit which standeth in the flash bringeth the Constellation into the Tincture of its property and infecteth the thoughts according to the Dominion of the Starres they take the body and tame it and bring their bitter roughnesse into it 10. Now the Gate of the Light standeth between both these Regions as in one onely Centre inclosed with flesh and it shineth in the Darknesse in it selfe and it moveth towards the might of the Darknesse and fiercenesse and sheddeth forth its rayes even unto the noise of the breaking through from whence the Gates of seeing hearing smelling tasting and feeling goe forth and when these Gates apprehend the sweet loving and pleasant rayes of the Light then they become most highly joyfull and run into their highest Region into the heart as into their right dwelling house into the Essences of the Spirit of the soule which receiveth it with joy and refresheth it selfe therein and there its Sunne springeth up viz. the pleasant Tincture in the element- n Element-water Element of Water and by the sweet joy becometh bloud for all Regions rejoyce therein and suppose that they have gotten
like the proud haughty Devill and he is his servant in obedience and looseth the Image of God and out of the Image cometh a Wolfe Dragon or Serpent to be all according to his Essences as he standeth figured in the minde But if he yeeld up himselfe to another swinish and beastiall condition as to a meere beastiall voluptuous life to gurmandizing gluttony and drunkennesse and lechery stealing robbing murthering lying cosening and cheating deceit then the eternall minde figureth him also in such an Image as is like an unreasonable ugly Beast and Worme And although he beare the Elementary Image in this life yet he hath indeed the Image of an Adder Serpent and Beast hidden therein which will be manifested at the breaking or deceasing of the body and it belongeth not to the Kingdome of God 35. But if he give himselfe up to the Obedience of God and p Or unite yeeld his minde up into God to strive against malice and wickednesse and the lusts and desires of the flesh also against all unrighteousnesse of life and conversation in humility under the Crosse then the Eternall minde figureth him in the Image of an Angel who is pure chast and vertuous and he keepeth this Image in the breaking of the body and hereafter he will be married with the precious virgin the Eternall Wisdome chastity and Paradisicall purity 36. And here in this life he must stick between the doore and the hinges between the kingdome of Hell the kingdome of this world and the noble Image must suffer much wrong or to be wounded for he hath not onely enemies outwardly but also in himselfe he beareth the beastiall and also the hellish Image of wrath in him so long as this house of flesh q Lasteth endureth Therefore that causeth strife and division against himselfe and also without him against the wickednesse of the world which the Devill mightily r Or driveth presseth against him and tempteth him on every side mis-leadeth and wringeth him every where and his own houshold in his body are his worst enemies therefore the Children of God are bearers of the Crosse in this world in this evill earthly Image 37. Now behold thou childe of Man seeing thou art an eternall Spirit thou hast this to expect after the breaking or deceasing of thy body thou wilt be either an Angel of God in Paradise or a hellish ugly Diabolicall Worme Beast or Dragon all according as thou Å¿ Hast behaved thy selfe hast been inclined or given here in this life that Image which thou hast borne here in thy minde with that thou shalt appeare for there can no other Image goe forth out of thy body at the breaking or deceasing of it but even that which thou hast borne here that shall appeare in Eternity 38. Hast thou been a proud vain-glorious selfvishly potent and one that hast for thy pleasure sake oppressed the needy then such a Spirit goeth forth from thee and then so it is in the Eternity where it can neither keep nor get any thing for to feed its covetousnesse neither can it adorne its body with any thing but with that which is there and yet it climeth up eternally in its pride for there is no other t Or working rising property source in it and thus in its rising it reacheth unto nothing else but the sterne might of the fire in its elevation it inclineth its selfe in its will continually in such a purpose as it did in this world as it was wont to doe here so all appeareth in its Tincture therein it climeth up eternally in the Abysie of Hell 39. But hast thou been a base slanderer lyar deceiver false murtherous Man then such a Spirit proceedeth from thee and that desireth in the Eternity nothing else but meere falshood it spitteth out from its fiery jawes fiery Darts full of abomination and reproach it is a continuall stirrer and breaker in the fierce sternnesse devouring in it selfe and consuming nothing all its things beeings essences works or u Or whatsoever he hath ever been substances appeare in its Tincture its Image is figured according as its minde hath been here 40. Therefore I say a Beast is better than such a Man who giveth himselfe up into the hellish Images for a Beast hath no Eternall Spirit its Spirit is from the Spirit of this world out of the x Or fragility corruptibility and passeth away with the body till it come to the figure without Spirit that figure remaineth standing seeing that the Eternall minde hath by the virgin of the Eternall wisdome of God discovered it selfe in the Out-Birth for the manifesting of the Great Wonders of God therefore those creaturely figures and also the figured wonders must stand before y God or the eternall minde him eternally although no beastiall figure or shaddow suffereth or doth any thing but is as a shaddow or painted figure or limmed Picture 41. Therefore in this world all things are given into Mans power because he is an Eternall Spirit and all other creatures are no other than a figure in the Wonders of God and therefore Man ought well to consider himselfe what he speaketh doth and purposeth in this world for all his works follow after him and he hath them eternally before his eyes and liveth in them except it be that he is againe new regenerated out of evill and falshood through the bloud and Death of Christ in the water and the Holy Ghost and then he breaketh forth out of the hellish and earthly Image into an Angelicall Image and cometh into another kingdome into which its untowardnesse or vices cannot follow and that untowardnesse waywardnesse or vice is drowned in the bloud of Christ and the Image of God is renewed out of the earthly and hellish 42. Thus wee are to consider and highly to know in the light of Nature the ground of the Kingdome of Heaven and of Hell as also the ground of the kingdome of this world and how Man in the Mothers body inheriteth three kingdomes and how Man in this life beareth a threefold Image which our first Parents by the first sinne z Or purchased inherited for us therefore wee have need of the Treader upon the Serpent to bring us againe into the Angelicall Image and it is needfull for Man to tame his body and minde or bring them under subjection with great earnestnesse and labour and to submit himselfe under the Crosse and not to hunt so eagarly after pleasure riches and the bravery of this world for therein sticketh perdition 43. Therefore said Christ A rich man shall hardly enter into the kingdome of Heaven because they take such delight in pride haughtinesse and fleshly voluptuousnesse and the noble minde is dead to the kingdome of God and continueth in the Eternall Darknesse For the Image of the spirit of the soule sticketh in the minde and to whatsoever the minde inclineth and giveth up it selfe in that is the Spirit
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
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 Kâ—ngdome of Hell and in the Heaven it maketh the ascending Joy and the Meeknesse 13. And it is hâ—ghly 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
therefore he is so maliciously enraged and his source or quality standeth in the anguish not towards the Birth but towards the k Or Torment of fire source of fire Of the Kingdome of Christ in this world 39. Seeing now Man is entered into the Spirit of this world and hath all Gates in him viz. the Kingdome of Heaven and the Kingdome of Hell and also the Kingdome of this world and must thus live in the presse or narrow chink between heaven and this world where the Devill stirreth up one Mocker after another who are brought up by the Kingdome of fiercenesse and continually stirreth them up against the Children of God so that the world is full of Tyrants and Beastiall bloudy incestuous persons also murtherers and theeves and because covetousnesse grew up therefore the Office of Ruling was most profitable that the wicked l Hunter persecutour or oppressour Driver might be stopped by power and authority 40. And so it is seene how the Providence of God is come to the help of the Kingdome of this world and hath by the Spirit of this world stirred up Rulers who have inflicted punishment yet the Spirit of God complaineth of them that they are turned Tyrants who suppresse all with their power and the Abellish Church in love consist not therein but the strong might of God for the suppressing of evill Doers 41. It is true indeed the Judges and Kings as also Princes and Rulers or Magistrates are the Officers of God in the house of this foure Elementary world whom God because of sinne hath set to punish secretly that thereby the wicked drivers and oppressours might be stopped 42. And their state condition Jurisdiction or authoritie is founded in the Originality of the Essence of all Essences where God in the beginning created the Thrones according to his Eternall Wisdome where then both in Heaven and also in Hell there are m Or Throne-Princes Thrones and Principalities and also a Region or Dominion according to the seven Spirits of the Eternall Nature of which here much ought not to be said for the World holdeth it impossible to know such things whereas yet a Spirit borne in God n Or hath knowledge of searcheth into the Kingdome of Heâ—ven 43. But a true Judge who judgeth according to righteousnesse he is Gods Steward Viceroy or Vicegerent in the Kingdome of this world and that it might not be needfull that God should alwayes powre forth his wrath upon the people and Nations therefore he hath put the sword into their hands to protect and defend the righteous and to punish the Evill and if any doe so in earnest uprightnesse in the feare of God and nothing partially for o Or for by-respects favour then he is Great in the Kingdome of Heaven for he beareth the sword for righteousnesse and he shineth as the Sunne and Moone exceeding the Starres 44. But if he turne tyrant and doth nothing but devour the bread of his subjects and onely adorneth his state and dignity in pride to the oppression of the needy and hunteth after nothing but covetousnesse accounting the needy to be but his dogges and placeth his Office onely in voluptuousnesse and will not heare the oppressed then he is an insulting tormenting Prince and Ruler in the Kingdome of Antichrist and is of the number of the Tyrants and he rideth upon Antichrists Horse 45. And wee are to consider how the true Christian Church is environed with the Cainish Antichristian Church and how they live in one onely Kingdome in this world As the first Principle incloseth all and yet can comprehend or hold nothing but the Kingdome of Heaven is from Eternity brought forth out of the Anger as a faire sweet smelling flower out of the Earth so also the holy Church standeth in the Antichristian where they both together goe to pray before God and one is accepted by God and the other is accepted by the Spirit of this world each Image goeth into its own Region or Kingdome 46. There is nothing more secret in this world than the Kingdome of Christ and also nothing more manifest than the kingdome of Christ And it is often so that he who supposeth he hath it and liveth therein hath it not but hath the Kingdome of Antichrist and he is an hypocrite and scorner and hath the Serpents p Or Image figure and his heart also is but the heart of a greedy Wolfe and he standeth not in the Angelicall p Or Image Figure 47. On the contrary many a one is in great anguish and longeth after q The kingdome of Christ it and generateth very painfully he would faine have q The kingdome of Christ it but then the Devill rusheth upon him and after stirreth up irksomnesse vexation and discontent and also overwhelmeth him with great sinnes so that he knoweth not himselfe and then dejecteth him with impatience and doubting and his heart standeth continually in anguish it would faine get out of Evill and endeavoureth continually for abstinence or r Forgivenesse comfort or rest forbearance many times with groanes sighing and longing But then the Devill holdeth his sinnes before him and barreth up the doore of the Grace of God that he might despaire 48. Yet he soweth the Pearle in his afflicting anguish and the Devill covereth it in him that he may not know it neither doth he know himselfe he soweth into the Kingdome of God and knoweth not his own seede but the seede of Sinne and of the Hunter And so he consenteth not to the sins which he committeth but the Devill with his Å¿ Sect. followers or associates over-powre him so that the Adamicall Man in the Anger doth that which the new-borne Man in the holy Element willeth not now though he doth it yet the new Man in the Image doth it not but the old Man in the t Or in the striving soure Elements Anger And therefore there is in him a continuall strife and he runneth continually to repentance where yet the hidden Man in the t Or in the striving soure Elements Anger cannot reach the Lilly but the hidden Man doth it 49. Therefore he standeth often in doubt and impatience and in such a Man there is great strife he knoweth not himselfe he seeth and knoweth nothing else but his wickednesse and yet is borne in God for his Spirit continually breaketh the gate of the Darknesse but then the Anger in him doth hold him back that he cannot enter in but yet sometimes he reacheth a Glimpse from whence the soule is cheared and the Pearle is sowen in a very dark valley 50. And then when he considereth the sweet fore tast of the Pearle which he had then the soule would faine goe through and it seeketh the Pearle but then cometh the Black Spirit and covereth it from him and then the storme and strife about the Pearle beginneth each would have its right the soule would have it and then the
foundation of the world was laid to live eternally therein for as to his soule he is out of the eternall will of God the Father out of which this Mercifulnesse is generated The Gate of Immanuel 24. Therefore know beloved Christian Minde how thou art helped and consider this Gate diligently it is an earnest one for Moses and all the Prophets witnesse concerning these things viz. concerning our salvation in restoring us be not drowne here it is the fairest Gate of this Booke the more thou readest it the more thou wilt be in love with it 25. Seeing now wee know that wee lost our heavenly Man in our first fall so also wee know that a new a Heavenly Man one is generated to us in the Mercifulnesse of God into wee should and must enter if wee will be the children of God and without a Heavenly Man this wee are the children of the Anger of God 26. And as the Prophets have written of it so the New Man which is borne b Or in to us of God is the Sonne of the Virgin not of Earthly flesh and bloud also not of the seede of Man but conceived by the Holy Ghost and borne of a pure divine chast virgin and in this world revealed or manifested in our flesh and bloud and is entred with his holy body into Death and hath seperated the earthly body together with the might of the Anger from the holy Element and hath c Brought it into the soule againe restored the soule againe and hath opened the Gate to the Light of God againe so that the averted soule can with the Essences of the Father in the holy will reach the Light of God againe 27. Therefore now wee know that wee were not created to generate d Or in an Earthly but heavenly manner that which is Earthly but Heavenly out of the body of the pure Element wvhich body Adam had before his sleepe and before his Eve was when he was neither Man nor Woman male nor female but one onely Image of God full of chastity out of the pure Element he should have generated an Image againe like himselfe but because he went into the Spirit of this world therefore his body became earthly and so the heavenly Birth was gone and God must make the Woman out of him as is before mentioned Now if wee the children of Eve be to be helped then there must come a new virgin and beare us a Sonne who should be God with us and in us 28. And therefore instantly at the Fall the Word of God the Father and in the Word the Light through the holy Ghost-entred into the â—â—ey Element and into the chast virgin of the wisdome of God and made a precious Covenant to become a creature in this virgin and to take away the Devils power in the Anger and to destroy his Kingdome and this Christ would yeeld himselfe to be in the perished humanity and with his entring into Death seperate the Hell of the Anger and the kingdome of this world from us and God the Father discovered this Word of the promised seede of the Woman instantly after the Fall in the Garden of Eden where instantly it gave up it selfe in the Eternall Espousall into the Centre of the Light of Life and seperated all the soules of Man who have inclined themselves and yeelded themselves up to him in the dying of their bodies from the Anger of God and from the Kingdome of this world and brought them in to him into the pure Element of the Paradise into the Joy and into the chast virgin of God there to waite till God breake the kingdome of this world with the Starres and Elements where then instantly the pure Element shall be instead of the Out-Birth and there shall spring and grow the new body upon the soule in the holy Element before God eternally 29. Now if wee would consider his precious incarnation or becoming Man then wee must rightly open the eyes of the Spirit and not be so earthly minded as at present they are in Babell and wee must rightly consider how God is become Man for the Scripture saith He was conceived and borne without sinne of a pure virgin Here consider now beloved Minde what kinde of virgin that was for all whatsoever is borne of the flesh and bloud of this world is impure and there is no pure virgin be generated in this corrupted flesh and bloud the Fall of Adam destroyed all and it is all under sinne and there is no pure virgin generated of Mans seede and yet this Christ was conceived and borne of a pure virgin 30. Here the learned of the Schooles or Universities of this world must stand still and the Scholler borne of God must here begin to e Or teach learne concerning this Birth for the Spirit of this world apprehendeth no more here this is foolishnesse to it and though he goe very far f In studying the literall wisedome of Reason and be excellent therein yet he is but in Babell in his own Reason 31. Therefore wee set it downe here according to our knowledge that the pure chast virgin in which God was borne or generated is the chast virgin that is in the presence of God and it is an Eternall virgin before ever Heaven and Earth was created it was a virgin and that without blemish and that pure chast virgin of God put it selfe into Mary in her g In Mary's beginning to be a humane Creature or her becoming Man Incarnation and her new Man was in the holy Element of God and therefore shee was the blessed among all Women and the Lord was with her as the Angel said 32. Thus now wee may know that God is All in All and filleth All as it is written Am not I he that filleth all things and therefore wee know that the holy pure Element in Paradise is his dwelling which is the second Principle and is in all things and yet the thing as a dead dark out-Birth knoweth it the second Principle not as the pot knoweth not its Potter so also that thing neither comprehendeth nor apprehendeth that second Principle For I cannot say when I take hold of or comprehend any thing that I take hold of the holy Element together with the Paradise and the Deity but I comprehend the Out-Birth the kingdome of this world viz. the third Principle and the substance thereof and I move or stirre not the Deity therewith And so wee are to know and understand that the holy new Men is thus hidden in the Old and not seperated but in the Temporall Death 33. And now seeing the holy thing is in all plates and seeing the soule is a Spirit therefore there is nothing wanting but that our soule comprehend the holy thing so that it hath that for its own and if once it be united with that then it attracteth and putteth on the pure Element wherein God dwelleth 34. And therefore thus wee
out of the Trinity in the Baptisme of Christ and in all baptized Chistians overshadowed and y Or impregnated filled the soule of Christ in the Baptisme in Jordan and also the soules of all Christians and so renewed the Earthly Water of the Out birth in the soule and washed it cleane that it is z In true Resignation in it selfe a pure Angel which of it selfe may cate of the heavenly fruit and that is the cause of the Baptisme O Man consider thy selfe 86. Now when the poore soule was thus bathed in the water of Eternall life out of the pure Element which is a In Ternario Sancto in the Holy Ternary that it not onely enjoyed the same outwardly but was also filled or impregnated therewith as the HoJy Ghost impregnated Mary in the Holy Ternary then it stood inclined b In true Resignation forward viz. right forward towards God and into God as a new halfe generated and washed Creature and c In selfe behinde it was the anger of the Darknesse in the Kingdome of this world still fast bound to it so that it coold not be wholly freed from it except it entred into Death and quite breake off the Kingdome of this world Of the Temptation of Christ 87. Therefore must Christ now after the Baptisme be tempted and he was set against the Kingdome of the fierce wrath to see whether this second Adam thus new prepared could stand in the new and old Man with the hake new borne and washed soule and set his Imagination upon God and eate of the Word of the Lord. And there it was tryed whether the soule would presse in to God or into the Spirit of this world againe 88. And here you may cleerly know that the Spirit of God brought this Christ into the Wildernesse to be Tempted in that the Devill was permitted in the Kingdome of Gods Anger to set upon him and to tempt this second Adam as he had tempted the first Adam in the Garden of Eden 89. And there now was no earthly meate or drink and the soule in Christ understood now very well what Inne or house it was in that it was in God and that it could of Stones make Bread seeing there was none there but it must eate no Earthly bread but havenly Bread out of the Holy Ternary in its heavenly Body and the earthly Body must be hungry that the soule might be rightly tempted For the earthly Body was an hungred as me Text in the Gospel saith very right 90. Now the heavenly Body must overcome the Earthly that the earthly may be as it were dead and impotent and that the heavenly may d Or be predominant keep the Dominion And now as Adam stood in the e Pinne of the Ballance Angle between love and wrath when he was tempted there stood both Kingdorres against him and pulled at him and as God the Either direct forward in his reconciled will is the Kingdome of Heaven and the cleere Deity and backward in the Eternall roote of Nature there is his wrath and anger and yet f The Kingdome of Heaven and the Kingdome of Hell both of them are in the Eternall Father and as in the Eternall Nature of the Wrath the Light or the Kingdome of Heaven is not knowne and also in the Eternall Light the Kingdome of fiercenesse and of wrath is not known because each Kingdome is in it selfe so is the soule of Man also it hath Kingdomes in it in which it g Imagineth is inclined or yeeldeth it selfe to or converseth with tradeth in that it standeth If it trade in the Kingdome of Heaven then the Kingdome of Hell is dead in it not that it is ceased but the Kingdome of Heaven is h Text. Res. Predominant and the Kingdome of fiercenesse is changed into joy so also if it trade in the Kingdome of Wrath then that is h Text. Res. predominant and the Kingdome of Heaven is as it were dead although indeed in it selfe it doth not vanish yet the soule is not in it 91. Thus also the Temptation was to try which Kingdome in the soule might overcome and therefore the food and drinke was withdrawne from the earthly Body and the Kingdome of Heaven was predominant in him in the holy Ternary and in his Deity and the Kingdome of Wrath and the Kingdome of the Devill was against him And there the new-washed and halfe regenerated soule stood in the midst and was pulled at by both Kingdomes as Adam in Paradise 92. The Deity in Christ in the holy Ternary said Eate of the Word of the Lord and goe forth from the outward Man rest in the Kingdome of Heaven and live in the new Man and then the old Man is dead for the new Mans sake on the contrary the Devill said to the soule Thy earthly Body doth hunger because there is no Bread for it therefore make Bread of stones that thou mayest live and the strong soule is Christ as a Champion stood and said Man liveth not by Bread alone but by every word that proceedeth out of the mouth of God And he rejected the earthly Bread and life and put his Imagination into the Word of God and did eate of the Word of the Lord and then the soule in the Kingdome of Heaven was predominant and the earthly Body was as it were dead for the Kingdome of Heavens sake whereas yet it was not dead but it became the servant of the heavenly Body and lost its potent l Regiment or Government Dominion 93. And now when the Kingdome of Hell had this mighty blow and was thus overcome then the Devill lost his right in the soule yet he said in himselfe thou hast a k Or jurisdiction over the Earthly Body right in the earthly Body and somewhat was permitted to him and then he took the body with the soule and set them upon the Pinnacle of the Temple and said Cast thy selfe downe for thou art powerfull and canst doe all things and then the People shall see that thou art God and hast overcome this is the right fluttering Spirit wherewith the Devill would faine alwayes flie above the Thrones over the Deity and yet goeth but in himselfe into the Hellish fire and apprehendeth not the Deity 94. And l Or herein here also was Adam tempted to try whether he would stedfastly put his Imagination into the Heart of God and then be should have continued in Paradise but when he turned away his Minde from the Heart of God into the Spirit of this world and would flie out beyond the humility and would be like God then he went forth beyond the Throne of God in the Spirit of the fiercenesse of the Anger Therefore here the soule of Christ must be accuratly tempted to try whether it would seeing it had retained the heavenly Bread flie out also in Pride in the might of the fire or whether it would in humility look
onely upon the Heart of God and m Or submit to it give it selfe up to that that it might be carried onely in the will of God and become an Angel in humility and not relie onely upon it selfe to flie in its own might or power 95. And here the Devils Master-piece is seene in that he n Alleadgeth Scripture useth the Scripture and saith The Angels will beare thee up whereas here the matter was not about the body but about the soule which he would bring into Pride that it might teare it selfe off from the love of God and relie upon the Angels bearing it up and that it should break it selfe off againe from the new body which can flie well enough with that and leap down in the old Body and relie upon the Angels and so should flie out from God into the Spirit of this world againe 96. But here his valour is seene though he stood with his earthly Body upon the pinnacle of the Temple yet he committed his Earthly Body to God and trusted in him and that he was every where in God and said to the Devill It is written thou shalt not tempt the Lord thy God Here the Devils Pride in the Kingdome of wrath was rightly overcome and the humility the strength and the might remained to be our Christs and the soule of Christ is entered into the holy Ternary as into the humble Love and espoused it selfe with the humble chast virgin of the Divine Wisdome 97. Now when the Devill had lost twice then he came at last with his last powerfull Temptation as he did also to Adam he would give him the whole world if he would fall downe and worship him The businesse with Adam also was about this world he would draw this world to him and so be like God with it that as God had drawne this world to him to manifest his great Wonders therewith so the soule in Adam thought with it selfe thou art the similitude of God thou wilt doe so too and so thou shalt be like God but thereby he went forth from God into the Spirit of this world Now therefore the second Adam must hold out the standing of the first Adam whereby it was tempted or tried whether the soule would continue in the new holy heavenly Man and live in the Barmbertzigkeit the o Or Mercy Mercifulnesse of God or in the Spirit of this world 98. And thus stood the soule as a valiant Champion and said to Satan Get thee hence Satan thou shouldst worship the Lord thy God and serve him onely I have no more to doe with thee there the Devill Hell and the Kingdome of this world was commanded to be gone and the valiant Champion hath gotten the victory and the Devill faine to get him gone and the earthly part was overcome And here now the Noble Champion standeth upon the Moon and receiveth all might in Heaven Hell on Earth into his power and ruleth with his soule in the holy Ternary in this outward body over Death and life and here this world is become Christs owne for he had overcome it be could live in God and needed not the earthly food nor drink 99. And the Reader must know that the Combat with the Temptation was held in body and soule and that this Temptation concerneth us al 's ohe hath overcome for us if wee put our whole trust in him then wee have victory in him over sinnes Death Hell and the Devill and also over this world for he held the last victory in his Death when he brake the sword of the Cherubine and destroyed the Hell of the Devill and hath led captivity captive that thereby thou mightst live by the Death of Christ 100. And wee see that all is true as is above-mentioned for when he had overcome in the Temptation and had stood forty dayes then he had wholly overcome till the last victory in Death for so long Adam was in the Temptation in the Garden of Eden and p Viz. after the Temptation there he began his Priestly Kingdome as a King over Heaven and this world with signes and wonders and in his first Miracle turned water into good wine he also healed the sick made the blinde to see the lame to goe and cleansed the Lepers also he raised the dead and shewed himselfe to be the true King over the q Over the living and the dead quick and dead and face upon Davids Throne of Promise and was the true Priest in the Order of Melchisedech All whatsoever Aaron was in the Fathers might in a Type that this high Priest was in vertue and power with deeds and wonders which wee will cleerly describe in the other Book following this if wee live and God shall give us leave to doe it CHAP. XXIII Of the highly precious Testaments of Christ viz. Baptisme and his last Supper which he held in the Evening of Mandy Thursday with his Disciples which be left us for his Last Will as a Farewell for a Remembrance The most Noble Gate of Christianitie 1. IT is apparent how they have hitherto in Babell danced or contended about the Cup of Jesus Christ and about his holy Testaments for which they have caused many warres and bloud-sheddings but what kinde of knowledge concerning those Testaments they in Babell have appeareth by their works of Love among one another which their Councels have brought to passe where Men have stopt the mouth of the Holy Ghost and have made a worldly a Rule or Government Dominion out of the Priesthood of Christ 2. O you high Priests and b Or the learned in the Scripture Scribes what answer will you make to Christ when you shall be found thus at his comming Or doe you suppose you stand in the dark No you stand in the presence of the cleere countenance of Jesus Christ who is Judge of the quick and dead doe but open your eyes and rightly feed the flock of Jesus Christ he cometh and demandeth chem of you You are not all Shepheards or Pastours but intruded covetous Wolves you relie on your Schoole-Art or University Learning and Schollership O that avayleth nothing in the presence of God the Holy Ghost speaketh not from that he will not be bound up if you will be Pastours then you must hold out in the Temptation and put on the Garment of the Lamb in your heart you must not take the wooll of the sheepe onely from them but you must give them the food of the Holy Ghost in true Love and be practisers of it your selves c Note this But how will you give it if you be in the Wildernesse still and have chosen the Kingdome of this world to your selves in the Last Temptation What shall be said of you Is not the Anger broke out and burning carry fuell to it for Babell is on fire the d Humility and Love water is dried up or what have I to doe with thee that I must
write thus 3. Wee have shewed in few words the Incarnation and Birth of Jesus Christ the Sonne of God and yet wee are so very earthly and cannot apprehend it but are continually asking whereis Christ with his body where shall wee seek for him and therefore our soule longeth to write of his Omni-presence and that notwithstanding all the raging and fury of the Devill and of Antichrist 4. Wee having cleerly described how God out of his love and mercifulnesse of Grace hath turned his beloved heart to us againe and how he hath opened the Gate to the Kingdome of Heaven for our soules therefore now wee are further to consider of the Body of Christ for reason saith continually the body of Christ is gone up into Heaven he is farre from us wee must erect a e Government Discipline or forme of Religion Kingdome that wee may serve him in his absence as Jeroboam did with the Calves and so that Kingdome is rightly called Babell 5. Doest thou boast thy selfe to be a Christian why doest thou not then beleeve his Word when he said He would be with us to the end of the world and said moreover He would give us his body for meate and his bloud for drinke Also his body is meate indeed and his bloud is drink indeed What doe you understand by this an absent Christ O thou poore sick Adam Wherefore art thou gone againe out of Paradise Hath not Christ brought thee in againe wherefore then didst thou not stay there Doest thou not see that the Apostles of Christ and their Successours who dwelt in the Paradise of Christ with their soules and did great Wonders Wherefore art thou againe entered into the Spirit of this World Doest thou suppose that thou shalt finde the Paradise with thy Reason in thy Art Doest thou not think it hath another Principle and that thou shalt not finde it except thou beest borne anew 6. Thou sayest Christ is ascended into Heaven how then can he be in this world and when thou reachest farthest thou thinkest that he is present onely with his holy Spirit here in his Testaments and that the Testaments are onely f Symboles of his satisfaction fignes of his Merits What sayest thou then of thy New Man When indeed the soule is fed with the Holy Ghost What food hath thy new Man then g The new Man feedeth upon the pure Element and the outward Man eateth of the foure Elements for each life feedeth upon its Mother 7. Now if the Soule eateth of the cleere Deity what food hath the body then For thou knowest that the soule and the body are not one and the same thing it is indeed a very h Corpus And they differ as body and spirit body but the soule is a Spirit and must have spirituall food and the body must have bodily food Or wilt thou give the new Man earthly food If thou meanest so thou art yet farre from the Kingdome of God The heavenly body of Christ did eate no earthly food but the outward body onely did eate that Is not Christs body now in the i The pure holy substantiality viz. the Angelicall world the holy earth holy Ternary and eateth Paradisicall food Wherefore then shall not our pew Man doe so did he not eate heavenly food forty dayes in the Wildernesse and alwayes afterwards and did he not tell his Disciples at Jacobs Well I have meate to eate that yee know not of and further It is my meate to doe the will of my Father which is in Heaven Is the will of God his food why then is it not ours if we live in him Hath not the Deity of Christ put on the Kingdome of Heaven for a Body is not the pure Element wherein the Deity dwelleth his body 8. But reason saith the Body of Christ is but in one place how can he then be every where He is indeed a Creature and a Creature cannot be in all places at once Hearken beloved Reason when the Word became Man in the body of Mary was he not at that time also aloft above the Starres When he was at Nazareth was he not then also at Jerusalem and every where in all the Thrones of Heaven Or doest thou suppose when God became Man that he was shut up and confined within the Humanity and was not every where Doest thou suppose that the Deity in Christs becoming Man divided it selfe O no he never went from his place that cannot be 9. And now he is become Man therefore his humanity is every where wheresoever his Deity was for thou canst not say that there is any place in Heaven or in this world where God is not now wheresoever the Father is there also is his heart in him and there also is the Holy Ghost Now his Heart is become Man and in the Humanity of Christ and therefore if you will think that the body of Christ is far of in Heaven yet you must also say that the Heart of God is in him and now when you say that God the Father is here present will you say that the heart in hint is not here present with him Or wilt thou divide the Heart of God and wilt onely make it that there is but a spark of it in the body of Christ and that the rest of it is every where all over What doe you doe Desist and I will truly and exactly shew you the true Ground 10. Behold God the Father is every where and his k Or Sonne Heart and Light is every where in the Father for it is alwayes from Eternity begotten every where of the Father and his birth hath neither beginning nor end he is even at this very day continually generated of the Father and then also when he was in the body of Mary yet he stood then in the Fathers Birth and was continually begotten of the Father and the Holy Ghost proceeded continually from Eternity from the Father through his l Sonne or Word Heart for the whole m Geniture or working Generation of the Deity is no otherwise neither can it be otherwise 11. Now the Father is greater than all and the Sonne in him is greater than all and his n Barmhertzigkeit Meryc Mercifulnesse is also greater than all and the one pure Element consisteth in his n Barmhertzigkeit Mercy Mercifulnesse and is as great as God onely it is generated of God and is substantiall and it is under or inferiour to God and so therein is the Ternarius sanctus with the wisdome of God in the Wonders for all Wonders are manifested therein and that is the heavenly body of Christ with our here assumed soule in it and the whole fulnesse of the Deity is in the Centre therein and thus the soule is environed with the Deity and eateth of God for it is Spirit thus my beloved soule if thou art regenerated in Christ then thou puttest on the body of Christ which is out of
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 actâ—ve 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 continueâ—h 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
continued in an Eternall Prison if the Eternall Word had not instantly Å¿ Or put given it selfe into the Centre of the fift forme as was manifested in Adam and Eve in the Garden of Eden 22. And now when the time came that the Word became Man then the Deare Life came into the soule againe But when the strife came that the fourth forme should be broken then the outward body of Christ and wee all in the fourth forme were environed with death and then all the formes in Nature did stirre and were all predominant together whereupon the Person of Christ in the Garden did sweat bloud out of his body when he cryed Father if it be possible take this cup from mee Thus the outward Man cried out and the Inward said yet not my will understand my outward will but thy will be done 23. And now because the Devill had so highly triumphed and had Man in the Eternall Prison therefore it was now permitted to the Spirit of this world that they viz. the Pharisees who lived onely according to the Spirit of this world all of them might doe and bring to passe whatsoever the Devill had brought into the Essences in the Garden of Eden and there all was turned into a substance and to an Essentiall work for a terrible Example to shew us that all whatsoever wee suffer to come into the soule and fill the soule full of with a totall will standeth in the figure and must come to light at the Judgement of God 24. For when Adam went out of the Angelicall forme into the fiercenesse of the forme of the Serpent then the Devils mocked him and that mocking must at this time be essentially or actually done upon the outward Man Christ and the Devils fatted swine the high Priests must have their pleasure upon him 25. And so when Adam went out of the Angelicall forme and property into the fourth forme then all the fierce wrathfull Essences fell upon him and t Qualified or mingled in him wrought in him and scourged him exceedingly But the Word of God in the Promise mitigated that againe though indeed wee must still feele it enough if thou hast any Reason consider it And now the outward Man Christ underwent this paine also outwardly when he was scourged for all the Inward formes which the Man Christ must beare inwardly for our sakes which caused him to sweate drops of bloud they stood also outwardly on his body to shew that the outward Man in this outward world stood and dwelt in such a source property or condition 26. And as Adam in Pride desired the Kingdome of this world and would be like God in it and weare the Crowne of this world so must Christ weare a Crowne of Thornes and must endure to be mocked by it as a false King for so the Devils also did to Adam when they had set the Crowne of folly upon him the Kingdome of this world 27. And as Adam after his entrance into the Spirit of this world must have his Essences broken when the Woman was made out of him and a ribbe was broken from his side for a wife so must bloud flow out of all the Essences of Christ in his scourging and his side must be opened with a Speare that therein wee may behold the broken Man within us which the Devill had mocked thus this Christ must beare the reproach 〈◊〉 us in his body 28. And as Adam went out from the Eternall Day into the Eternall darke Night wherein the Anger of God was so this Christ must be bound in a dark Night and be lead before the angry Murtherers who all opened their Jawes and would powre out their fury upon him 29. And as Adam in confidence of himselfe desiring to be high and wise like God himselfe went into the Spirit of the fierce source or property in this world so the second Adam must endure all mocking torment and paine to be inflicted upon him from the wise u Who were learned in the Scriptures Scribes that wee might see that in our greatest Art which wee suppose to have from the Schooles and Universities in this world wee are but fooles and that such wisdome is but folly before God and our own opinions and conceits stick therein as in Adam who thought he could not now faile he was become Lord therein viz. in his selfe-wisdome and he was but a foole Thus also when we fall from God and relie upon our own Reason wee are but fooles 30 How will yee then O Antichristian fooles binde us to your Art that wee should turne away from the Heart of God to behold your invented fables and fopperies Whereas in your wisdome of this world yee are but fooles as Adam also was when he drew away his Spirit from the hâ—â—rt of God The â—â—ame x Shame or reproach â—gnominâ—â— must our deare Lord Christ beare upon his shoulders Or doe yee thinke againe that wee are madde Truly our folly will be set before your eyes at the Last Judgement and thither wee appeale 31. And as Adam must carry the untoward grosse body that the Spirit of this world had put upon him and was scorned of all Devils because he had changed his Angelicall Body into a monstrous Vizard so Christ must carry his heavy woodden Crosse and was for our sakes scorned of all these wicked people 32. And as the fierce wrathfull Essences of the Anger of God pressed into Adam whereby he entered into Death of which God spake saying If thou eatest of the Tree thou shalt dye the Death understand the Death in the flesh even while they were in the earthly life so the sharp Nayles must pierce through the hands and feet of Christ and so he must enter into Death and as there is in the humane Essences before the Light of God a Crosse Birth so when the Light of God shineth therein all is turned into a pleasant flourishing blossome wherein the sharp Essences are not found or perceived 33. And when Adam with his soule entered into the fourth forme into the Spirit of this world then that Crosse Birth was stirred and when his wife was made out of his Essences he was y Parted asunder or broken divided in that Crosse Birth and so the Woman hath the one halfe of the Crosse and the Man the other halfe which you may see z Upon the Brain-pan of a Mans skull and of a Womans skull thus in the skull as also in the Essences and therefore Christ must dye uâ—â—n the Crosse and destroy Death on the Crosse 34. And as the soule of Adam hung between two evill Kingdomes as between the Kingdome of this world and the Kingdome of Hell so Christ hung on the Crosse between two a Or Theeves Murtherers And thus Christ must restore againe all that Adam had lost And as the one Malefactor turned and desired to be with Christ in his Kingdome so the one Kingdome vâ—z the Earthly Man must
also turne againe and the poore soule must enter into Christ againe through the earthly Death and spring up againe like this Murtherer Theefe or Malefactour on the Crosse who desired the Kingdome of Christ 35. And thus you may well beleeve that all whatsoever happened in the Fall of Adam whereby Adam is fallen the same was the second Adam faine to beare upon his shoulders for b Adam he was fallen into the Anger of God and now if that must be allayed and reconciled then the second Adam must set himselfe therein and yeeld his outward body with an Essences therein and he must goe through Death into Hell into the Anger of the Father and reconcile it with his Love and so himselfe must undergoe that hard condition wherein wee must have been in Eternity 36. And now when this earnest businesse was taken in hand that the Sâ—â—ioâ—â— of the World hung on the Crosse as a curse and wrestled with Earth and Hell he said I thirst O that Great Thirst the fierce wrathfull Kingdome was weary as also the Kingdome of this world they desired strength and the Kingdome of Heaven thirsted after our soules it was a Thirst of all the Three Principles 37. And when he saw John with his Mother under the Crosse he said Behold that is thy Mother and to her he said Behold that is thy Sonne and instantly that Disciple tooke her to him His Mother signifieth his Eternall new Humanity which he had c Assumed received in his Mother viz. in the holy Ternary which wee should take to us and refresh our selves with his Mother and therefore he shewed her to John of which very much might be written but this shall be expounded in another place 38. And this is as cleere as the Sunne that as the poore soule in us hangeth between two Kingdomes which both keepe it altogether imprisoned so must Christ hang between two Malefactours take this into great consideration and weigh it well it is a most serious matter and wee see the whole terrible earnest severity that when the soule of Christ brake off from the Earthly Body when it passed into the Anger of the Father viz. into Hell then the Earth trembled and the stony Rocks cleft in sunder also the Sunne lost its Light and this wee see cleerly and understand it from the mouth of Christ 39. When he now had undergone all the reproach and sufferings he said on the Crosse It is finished while he yet lived in the Earthly Body he said it was finished understand all that should have remained upon us Eternally and should have sprung up in us with all the ignominie in which wee stood before Hell and the Kingdome of Heaven he had all that laid upon him concerning which Esaiah saith Surely he bare our infirmities and tooke upon him our transgressions yet wee held him as one smitten of God tormented and afflicted but he tooke upon him our diseases and all our miseries were laid upon him and through his wounds wee are healed wee all went astray like sheepe every one hath looked upon his own way and yet wee could not help our selves but wee went as miserable halfe slaine sheepe and wee must let the Devill in the Anger of God doe with us what he will for wee beare on us a monstrous Garment and stand in great ignominie before Heaven and Hell 40. Even as God d Or scorned reproached Adam in the Garden of Eden when he had put the outward Garment upon him saying Behold Adam is become as one of us All this reproach and scorne must the Man Christ take upon him also all torment and misery into which Adam was fallen this Champion in the Battle must beare upon him before his heavenly Father and there was the Lambe of God and he hung upon the Crosse as a Patient Lamb in our stead for wee should have been afflicted Eternally in our Crosse-Birth and therefore there hung in great Patience as an Obedient Lamb for the slaughter the Prince of the Eternall Life and set himselfe before his Father as if he himself were e Or Guilty the Transgressour The Gate of the Great f Or hidden Mystery Secret 41. Heare my beloved Reader if thou art borne of God open the eyes of thy Spirit wide that the King of Glory may enter into thee and open thy understanding consider every syllable for they are of great moment they are not g Or Dumb. mute neither are they from a blinde Centre brought forth into the Light Behold here hung on the Crosse God and Man there was the Holy Trinity there were all the Three Principles and the Champion stood in the Battle 42. Now which was the Champion in the Battle Behold when Christ had finished he said Father I commend my Spirit into thy hands and he inclined his head and departed Behold his Father is the Kingdome Power and Glory and in him is All and All is his the Love is his Heart and the Anger is his Eternall Strength the love is his Light and the Anger is the Eternall Darknesse and maketh another Principle wherein the Devils are 43. Now it was the Love that became Man and had put on our humane soule and the soule that was enlightened from the Love and stood with its Roote in the Anger as in the strong Might of the Father and now the New Man in the Love commended the soule to the Father into his Might and h Quitted or left yeelded up the Earthly Life which proceeded from the Constellations and Elements viz. Kingdome of this world and so the soule now stood no more in the Kingdome of this world in the i Or active propertie source of Life but it stood in Death for the Kingdome of this world the blower up of Life the Aire was gone 44. And now there was nothing more on the soule but onely that which it selfe is in its own Eternall Roote in the Father And here wee should have remained in the Anger in the dark Hell but the bright Father in his Glory tooke the soule to him into the Trinity Now the soule was cloathed with the Love in the Word which made the Angry Father in the innermost source of the soule pleasant and reconcilable and so in this Moment in the Essences of the soule the lost Paradise sprung up againe whereupon the Earth trembled viz. the Out-Birth our of the Element and the Sunne the King of the Life of the Third Principle lost its Light for there rose up another Sunne in Death understand in the Anger of the Father the Love was shining like a bright Morning Starre 45. k Note out of what the Sun is proceeded And thus the Body of Christ on the soule was the pure Element before God out of which the Sunne of this world is generated and the same Body included the whole world and then the Nature of this world trembled and the Stony Rocks cleft in sunder for the
might not become a Devill but that he might be helped againe Therefore the Enmity of the Devill against Christ is because he fitteth upon his Royall Throne and besides holdeth him captive with his Principle 104. Thus the place of this world according to the Heavenly Principle is the Throne and Body of our Christ and all whatsoever is in this world in the Third Principle is his own also and the Devill who dwelleth in this place in the first Principle is our Christs captive or Prisoner 105. For all Thrones are in God the Father and without him is nothing he is the Band of the Eternity but his Love in the Body of Christ as in his Throne holdeth the Anger in the Band of Eternity together with the Devils captive And you must understand that all is creaturely his Love and also his Anger and as is mentioned before so the difference distinction or division is a Birth and so it cannot be said that the Devils dwell farre from Christ no they are neere and yet in Eternity cannot reach to him for they cannot see the cleere Deity in the Light but are d As those creatures that see in the dark are blinded by the Sunne blinded by it and wee shall in Eternity not see nor touch them as at present wee see them not because they are in another Principle and so that Principle remaineth 106. Thus my deare Minde know e As the Sunne is the Centre of all that live move and spring in the four Elements that the creature of Christ is the Centre of this Throne from whence every life proceedeth viz. whatsoever is heavenly for in that Centre is the Holy Trinity and not alone in this Centre but also in all Angelicall Thrones also in the soules of holy Men onely wee must thus speake that it may be understood Now the Body understand the Creature the Man Christ is set in the midst of this Throne and standeth also in Heaven understand in his Principle sitting f Or with in his Throne at the right hand of God the Father 107. The right hand of God is where the Love quencheth the Anger and generateth the Paradise that must needs be the Right hand of God where the Angry Father is called God in the Love and Light of his Heart which is his Sonne and this bodily Throne viz. the whole body of Christ is wholly at the Right hand of God but when it is said at the right hand of God then understand the most inward Roote of the sharpe Might of the Father wherein the Omnipotence consisteth where the Father himselfe goeth forth into the re-conceived will into the meeknesse and openeth the Gate in the dispelling of the Darknesse in himselfe thus Christ is set therein and sitteth thus at the Right hand of the vertue or power and Omnipotence in such a manner as wee cannot more highly expresse it with our Tongue wee understand it well in the Spirit therefore it is not needfull for you to search any further into it but onely looke that you attaine the Body of Christ and then you have God and the Kingdome of Heaven but wee must write thus because of the Errours in the world and for their longings sake that are therein 108. But when you aske Doth Christ sit or stand or lye along then you aske as if an Asse should aske about his sack he carrieth how the Taylor made it yet the Asse must have provender given him that he may carry the burthen the longer Behold Christ sitteth in himselfe and standeth in himselfe he needeth no chaire nor footstoole his power is his stoole there is neither above nor beneath there And as you see in the vision of Esaias that was full of eyes behinde and before above and beneath so the body of Christ the holy Trinity shineth in the whole Body and needeth no Sunne nor day-light CHAP. XXVI Of the a Whit suntide Feast of Pentecost Of the sending of the Holy Ghost to his Apostles and the Beleevers The Holy Gate of the Divine Power 1. NOw saith Reason if Christ ascended thus with his body which he b Sacrificed offered up on the Crosse when was he Glorified in his body Or how is his body now is it now as his Disciples saw him ascend into Heaven My beloved Reason my Earthly eyes see it not but the spirituall eyes in Christ see it very well The Scripture saith He is c Clarified or Brightened Glorified and Lord over all but wee will open to you the Gate of the Great Wonders that you may see what wee see Exodus 24. 2. Behold when God the Father had brought Israel into the Wildernesse to Mount Sinai and would give them Lawes in which they should live then he commanded Moses to come up the Mountaine to the Lord and the rest of the Elders must stay a farre off and the people below the Mountaine and Moses went up the Mountaine alone to the Lord and there appeared the brightnesse or Glory of the Lord and on the seventh Day he called Moses and spake with him concerning all the Lawes And the countenance of Moses was d Became bright and did shine like the Sun Glorified from the Lord so that he could stand before him and speake with him Thus also the Man Christ in Ternario sancto in the Holy Ternary when he was ascended into his Throne was Glorified on the ninth Day in the Holy Trinity 3. Understand it right his soule in the Creature was not first Glorified but his whole Body or Princely Throne there went forth out of the Centre of the Holy Trinity the Holy Ghost as you see cleerly that those who had put on the Spirit of Christ were highly enlightened for the Holy Ghost went forth from the Centre of the Trinity into the whole holy Element and did flow into the e Barmhertzigkeitz Mercifulnesse Mercy of God and as he Triumphed in the Body of Jesus Christ so also in his Disciples and in the Beleevers 4. There were opened all the Doores of the Great Wonders and the Apostles spake with the Languages of all Nations and so it may be seene cleerly that the Spirit of God had opened all the Centres of all Essences and spake out of them all for Christ was the Lord and the Heart of all Essences and therefore the Holy Ghost went out of all Essences and filled the Essences of all Men which turned their eares with a desire to it and in that he pressed into all and every one heard out of his own Essences and Language the Spirit of God spake out of the Disciples and the Holy Ghost was borne in the bodies of all their hearers which had but an earnest desire to it and they were all filled for the Spirit of God pierced through into their hearts as he pressed forth out of the Centre of the Trinity into the whole body and Princely Throne of Jesus Christ and filled all outwardly in the
Chapter 10. What the Centre is Verse 40 Chapter 14. What is the Centre Verse 67 Candlesticks Chapter 20. What the seven Candlesticks are Verse 42 Champion Chapter 18. What manner of person the Champion in the Battle is Verse 21 Chapter 22. How the Champion or Saviour was conceived in Mary Verse 37 Chapter 25. Who was the Champion Verse 42 Childe Children Chapter 15. After the life is kindled a childe is of it selfe Verse 39 Chapter 15. How a childe shall be in the Resurrection that perisheth before the kindling of the Light of Life Verse 38 Chapter 23. A childe newly borne is as acceptable to God as one in yeares that repenteth of sinne Verse 31 Chapter 16. Wee are all the children of Iniquitie according to the Spirit of this world Verse 25 Chapter 20. Why two sorts of children are Generated from Adam Eve Verse 58 Chapter 22. How wee are the children of wrath Verse 25 Chapter 23. How it is with many of the children of wicked Parents Verse 36 Chapter 24. The very children of God hinder the Tree of Pearle Verse 32 Christ Christian Christendome Chapter 12. The Temptation of Christ Verse 12. to the 14 Chapter 18. The vayle of Christ is done away Verse 1 Chapter 18. The Corporiety of Christ is Inferiour to the Deity Verse 39 Chapter 18. What was the seede to the Creature of Christ Verse 41 Chapter 18. Christs Incarnation or becoming Man Verse 35. to the 54 Chapter 18. Christ the most wonderfull person in the Deity Verse 52 Chapter 18. Christ is the Heaven of those that are his Members Verse 84 Chapter 18. Christs Incarnation from Verse 85. to the 91 Chapter 19. Christ Inviteth all Verse 31 Chapter 22. Christ is born of a pure Virgin Verse 29 Chapter 22. How Christ received or assumed his soule Verse 39 Chapter 22. The Incarnation of Christ Verse 41 Chapter 22. How Christ is our Brother Verse 45 Chapter 22. Christ hath opened the Gate of Life for all Verse 48 Chapter 22. From whence Christ is Verse 52 53 Chapter 22. How Christ assumed or received our Body Verse 66 Chapter 22. Christs soule is from Heaven and not from Heaven Verse 67 Chapter 22. Christs soule is our Brother Verse 67 Chapter 22. Christs body is the foode of our soule Verse 67 Chapter 22. How Christ is a King Verse 72 Chapter 22. How Christ is a Person in the Trinity Verse 75 Chapter 22. Of the Name Christus in the Language of Nature Verse 77 78 Chapter 22. Christs Tempting from Verse 80. to the 100 Chapter 23. Of Christs presence every where Verse 3. to the 11 Chapter 23. What Christs Disciples received in the Lords Supper Verse 13 14 Chapter 23. Christ bound the Devils every where Verse 16 Chapter 23. How wee are foreseene in Christ Verse 21 22 Chapter 24. A Christian doth not rightly know himselfe Verse 34 Chapter 25. Christ springeth up with his holy body through Death Verse 11 Chapter 25. Of Christs New Body Verse 12 Chapter 25. The contemptible Death of Christ is a stumbling block to the Jews Turkes and Pagans Verse 15 16 Chapter 25. How Christ sweat drops of bloud Verse 22 Chapter 25. Christs Passion or course compared with Adams whole course of what happened to him Verse 23. to 40 Chapter 25. What Christ laid off in Death Verse 47 Chapter 25. Christ had Heavenly flesh in the Earthly Man and wee too Verse 48 Chapter 25. How wee put on Christ Verse 48 Chapter 25. Christ hath also borne our actuall sinnes Verse 52 Chapter 25. Wherefore Christs Passion was Verse 57. to the 61 Chapter 25. Christendome must expect the signe of Elias Verse 82 Chapter 25. Christs Conversation fortie dayes after his Resurrection Verse 88 Chapter 25. Christ is not seperated from us Verse 89 Chapter 25. Christ did eate after his Resurrection Verse 91 Chapter 25. The Description of Christs Ascension Verse 98. to the 108 Chapter 25. Wâ—at Christs Body and his Throne is Verse 104 Chapter 25. How Christ sitteth at the Right hand of God Verse 106 Chapter 25. Of Christs Creature Verse 106 Chapter 25. How Christ is in Heaven Verse 108 Chapter 26. How the Body of Christ was after his Resurrection Verse 1. to the 7 Chapter 26. When Christs body was Glorified Verse 2. to the 4 Chapter 26. Christ had not a body that was altogether Earthly Verse 9 Commandement Conversion Chapter 17. Why the Commandement was given to Adam Verse 16 Chapter 24. What is required in Conversion Verse 27 Contention Chapter 25. No Contention is necessary or profitable Verse 83 Councellours Chapter 16. There are five Councellours sitting in the braine Verse 22 Covenant Chapter 18. What the Covenant did profite before Christ came in the flesh Verse 34 Coyning Chapter 20. How the coyning of Gold and Silver had not been needfull Verse 17 Creation Creatures Chapter 23. How the Creation endureth till the Last Judgement Verse 20 Chapter 9. Why the Essence or Substance of the Creatures is not Eternall Verse 37 Chapter 9. The figure or shape of the Creatures remaine eternally Verse 38 39 Chapter 14. In what forme the Creatures shall be in Paradise Verse 33 Chapter 14. Whence the Creatures have their skill Verse 34 Chapter 18. The Eternall and Temporary Creature in Christ were one Verse 40 Curse Chapter 18. What Gods cursing is Verse 5 Chapter 18. Before the curse there was no such evill weeds nor living Creatures as there are now Verse 7 Chapter 18. There was Great Difference of Beasts before the curse Verse 8 Chapter 18. After the curse fruit must be planted Verse 9 Chapter 20. What the Curse of God is Verse 93 Darknesse Chapter 4. From whence Darknesse hath its Name Verse 48 Chapter 7. How the Darknesse longeth after the Light Verse 13 Death Chapter 13. What the first dying or Death is and whence it cometh Verse 53 Chapter 15. The Abysse of Death is in a young childe Verse 29 Chapter 15. What Death Adam dyed in Paradise Verse 37 Chapter 17. Wherein it is that Death sticketh Verse 16 Chapter 19. What Dying or Death is Verse 12 13 Chapter 19. What that is which is called the Great Death Verse 15 Chapter 19. Conversion in the last houre of Death Verse 43 Deity Chapter 8. The Deity is manifest in all things Verse 3 Chapter 22. The Deity is invisible Verse 63 Deluge Chapter 18. Why the Deluge or Noahs floud came Verse 26. to the 28 Despaire Doubting Chapter 20. VVhence Despaire ariseth Verse 107 Chapter 24. All Doubting cometh from the Devill Verse 28 Devill Chapter 2. The Devills looke into the first Principle Verse 3 Chapter 4. What the hell of the Devill is Verse 36 Chapter 4. Neither the Devill nor the wicked is made out of any evill Matter Verse 37 Chapter 4. Whence the Devils Angels and soules are Verse 46 Chapter 4. The whole Description of the Devils and their Fall Verse 64. to the 74 Chapter 8. The Devill is the worlds