your heart it is given me to answer you 4. And you should not so anxiously seeke after these things they are in no outward reason But to the Spirit of God nothing is impossible seeing we are the children of God and in Christ new borne of God the sonne seeth very well what the father doth in his house and also learneth his Art and worke 5. Seeing also we are the mystery of God we ought not to suppose that we must not meddle with such mysteries as Antichrist teacheth for none taketh unto himselfe any thing of Gods Mysteries unlesse it be given him and St. James saith b Iames 1.17 Every good and perfect gift commeth downe from above from the father of lights with whom there is no change nor alteration 6. And seeing you seeke so eagerly after such things you become thereby even the cause of finding them for God giveth his mysteries both by meanes and also without meanes but that no man might boast he often maketh use of very mean people about them that it might be acknowledged that they come from his hand 7. You shall be answered with a very sound and deepe answer yet briefely comprised not according to outward reason but according to the spirit of knowledge 8. And although I could sufficiently shew and demonstrate these things in a larger description yet seeing they are all described and explained at large in my other Writings at present I set them downe but briefely for the ease and delight of the Reader and that it may serve for a short memoriall of the great mysteries 9. But he that desireth to know these things fully fundamentally let him seeke them in my former Writings especially in the c The threefold life third part and there he hath the whole ground of the * Note that by the words divine essence substance or essentialitie in the writings of this Author he meaneth not that essence which is God himselfe but whatsoever is besides God and which taketh its orginall from God as the eternall Idea's in the wisedome of God doe And that which is essentiall according to the forme or figure of the Idea and that wherein all Idea's lie he calleth Mysterium magnum Coeleste Arcanum Diving Essence and also of the creation of all things of that which is eternall and of that which is corruptible and how every thing was made and is come to be as it is and act as it doth and what it shall be in the end 10. And therein also lieth the Key of the Mysterium magnum so farre forth as a creature is able to comprehend or beare and thither we referre you for further explanation and so I commend me to you into the brotherly love in Christ Anno 1620. Jacob Boehmen The first Question Answered QVESTION the First Whence proceeded the Soule Originally at the beginning of the World 1. WEe have both in our second and third Booke suffâ—ciently laid open the mysteries of the Soule according to the three Principles of the Divine Essence where also we have set downe by many Circumstances the eternall Centre of the eternall Nature and also the Ternary of the Divine Essence and moreover what Eternity hath ever beene and how the beginning of the Creation a Or came to be was brought forth and what an Angel and what a Soule is Also we have laid open the heavy fall of Lucifer and moreover both the Mothers which have so brought it forth the one * Engendring procreating the heavenly Essentiality and the other the Hellish where also we have written of Light and Darkenesse 2. Therefore we shall not be very well understood by the Reader in this Treatise unlesse he hath read over and well b Or understood comprehended c Or booke the third part of our Writings 3. Although that apprehending is not in humane power yet the way thereto is very faithfully showne him so that if he doe long to attaine it he shall obtaine a d Leader or the holy Ghost Guide and directer if he follow our counsell who will shew him the key of the Mysterium magnum leading to that precious Philosophers stone and to all Mysteries let none thinke this impossible for with God all things are possible He that findeth God findeth all things with and in Him 4 Now you know e In or by according to Reason that all things are originally sprung and derived from Eternity This also the holy Scripture tells you in God are all things Act. 17.28 In him we live and move and have our being and we are his off-spring 5. And although men cannot say of God that the pure Deity is Nature but that it is the Majesty in the Ternary yet we must say that God is in Nature although Nature can as little reach or comprehend him as the Aire can comprehend the Sunshine However we must say that Nature is borne in his will and that it is a SEEKING produced out of Eternity for where there is no Will there is also no Desire 6. But in God there is an eternall Will which is himselfe to beget his f Glance or Lustre or brightnesse of his Glory Heart or Sonne and this Will maketh the g Or rousing stirring or proceeding out of the will of the Heart which is a Spirit so that the Eternity consisteth in h 1 Will Father 2 Heart Sonne 3 Proceeding or Efflux holy Ghost three Eternall Formes which are commonly called Persons as we have very accurately i Declared or Expounded explained it in our third Booke 7. Then if we discerne and know that there is not onely Light and Majesty but also Darkenesse as is plaine it behoves us to know whence Darkenesse ariseth 8. For in the Eternity beyond Nature there can be no Darkenesse for there is nothing to bring it forth we must onely looke into the Will and the Desiring for a desiring is attracting 9. And whereas in the Eternity it hath nothing but onely it selfe it draweth it selfe into the Will and maketh the Will full and that is its darkenesse whereas otherwise if it were not desiring it were a Nothing k Or viz. but an eternall stillnesse without l Or Being Essence 10. Thus the Attraction maketh m Moveablenesse Mobility and Essences which otherwise could not be in the stillnesse and so also this maketh n Astringency or bitingnesse harshnesse hardnesse and drouth together with o Acidnesse sharpnesse 11. Neither can we say for all that that the Darkenesse swalloweth up the Light as the Eternall Liberty for that which is Eternall cannot be altered nor changed but yet we must say that Light and Darknesse are in one another 12. Now the Light is good and hath p Or power vertue but the Darkenesse hath the harshnesse hardnesse and coldnesse and the desire of the Will maketh Essences and attracting which is a q Riggling stirring in the hardnesse and if
speaketh out of his p The flowing Essentiall powers or faculties Essences and that which goeth forth out of the Love is the Holy Spirit of the Word which formeth the p The flowing Essentiall powers or faculties Essences and this is together the Ternary in one Essence or Trinity in Vnity 13 And so now when the Centre in the Word flieth open in the vertue of the Light out of the Love then one forme embraceth the other with very friendly desire for the first will is desiring and maketh the Centre as is declared before concerning the Wrath so also it is heere with the Love q It maketh its own Centre too and in stead of the striving contrary will there is nothing herein but an embracing and acceptable relish For when the Wheele of the Essences is sounding the sixt forme is Generated 14. For the sourenesse retaineth its fierce might well enough in the sharpnesse of the Love but indeed it is very soft and in the sixt forme maketh voyces tunes and sounds so that in the sounding the Essences heare one another and with the Essences of the wheele in the assimulation infection or mixture they taste one another and in the desirous Love they smell one another and with the breaking through of the source they feele one another and in the Light they see one another and so there is a living forme of the Spirit which goeth forth as a life in all formes and it the Spirit is the stirring of the voyces in the Essences which make the t Thoughts or Constellations senses or starres 15. Thus the true Å¿ Or inexpressible insuperable Love-desire springeth up in the first will which is called Father for in the Centre of the Sonne out of the Fathers sharpnesse the Glance is Generated which is a very friendly desire to turne the Wrath of the Father into Love For when the Essences of the Father taste the meeknesse in the t Or Love Light then they are all stirred and it is a meere lovely desire pleasing relish and friendly well doing and the forme Mercurius is indeed the Word which in the dark Centre is a poysonous woe and anguish but in the vertue of the Light it is the source of Joy and affordeth voyces tunes and sounds but not like the u Or Noyse sound in the Fire in the First Centre 16. Thus my deare Minde that readest this understand and take our meaning right and consider what wee meane in this Description Wee meane not two Gods that are one against another but one onely God in Ternary or Trinity of Subsistence in his Eternall Birth or Geniture 17. In the word Ternarius is to be understood in the Language of Nature rightly the Divine Birth in the six formes in Nature which are the six seales of God 18. But when I say Ternarius Sanctus then I have therein the number Three in Seaven Formes wherein the Angelicall world is comprehended which standeth in the seventh Birth Not according to the pronunciation of the Latine Tongue but according to the pronunciation of the Language of Nature from whence all things have taken their Names which our Philosophers in the Schooles of the Third Principle of this world doe not understand but the Theosophers of the Schoole of Pentecost understand it well 19. For when I speake of the Wrath and of the Anger of God I meane not any thing that is without God neither doe I meane thereby the pure Deity which is unchangeable and in Eternity is nothing else but Good and is not Nature but the Word is generated out of the Nature of the Father as another or second sprout which is not comprehended in Nature and therefore it is even another Person and yet is Generated out of the First 20. Understand that the first will which is without Nature is free from Nature but Nature is Generated in its desire and now therefore the second will which goeth forth out of the first out of Nature as a proper Centre of its own is also free from Nature for it dwelleth in the first Will which is called Father in the light Eternity and it is the Glance or brightnesse power strength and beeing of the light Eternity or else there would be therein no beeing but a light still habitation without beeing or x Wandel communion or conversation operation 21. But since it would be manifested it must needs create a will which is desirous and yet there was nothing to be desired but the powerfull Word and yet that was not in the still Eternity neither and therefore the seaven Formes of the Eternall Nature must be Generated which are the seaven seales of the Sonne of God as the y The Revelation of John Apocalyps witnesseth and thence from Eternity the powerfull Word is Generated which is the power and vertue the heart the life and beeing of the still Eternity 22. And since it is generated out of the seaven seales or Formes of Nature therefore it is the Maker and Creatour of all things out of the beeing of Nature for there is nothing else that can over-power the Nature but onely the effectuall powerfull Word in the Light that onely can overcome the Wrath. Hee onely hath the Key that can open and breake the seaven Seales of the wrathfull Nature of the Father and open the Booke of life of him that sitteth upon the Eternall Throne Reade Apocalyps 1. it is just so For as soone as the wrath twinckleth that is a dissiparing of the Darknesse and taketh away the power of the fierce wrathfull anguish and is rightly called the mercy the z Mercifulnesse warm-heartednesse Barmhertzigkeit of God 23. For Barm is the light twinckling in the Centre out of the light Eternity where the Glimps captivateth the sterne hard soure or harsh bitter anguish and terrifieth it with the Glimps and taketh away the power of the fiercenesse and turneth it into meeknesse Hertz is the flash that hath captivated the foure formes where the Glimps of the Eternity is sharpened and thence forward hath the foure formes in it which Glimps moveth upon the Crosse in the Centre and maketh another Centre in it selfe ig is the converting of the flash into the light of the Glance or Brightnesse wherein the fift and sixt forme are Generated viz. the Love and the Joy wherein the a Ability or Possibility Potency of whole Nature doth consist and without these two formes Nature would be a wrathfull harsh and cruell Death but the light maketh the Love and also the desire of the sixt Forme wherein consisteth the life with the understanding Keit is the Eternall Entrance and the ascending over the Nature of the foure Formes and an Eternall inhabiting of the still Eternity and a satiating or fulfilling of the first will which is called Father 24. Thus the second Birth is called the Sonne of God the Word of God the Power of God the Love of God the Life of
Deity is seene not onely in Ternario but also in the Angelicall world 38. And those that be borne of God will here have their eyes rightly opened therefore let none be wilfully blinde for the time cometh and is already wherein the seaven Seales are broken open and the Booke of him that sitteth upon the Throne is opened which the Lamb of the House of Israel hath broken open which was slaine and liveth Eternally 39. And although hitherto the Revelation hath continued sealed and hath not been understood in the ground by any Man yet none should conceive and thinke that such a thing hath been in the power of Man for it is the Revelation of God and it hath Seaven Seales which were sealed up till the anger of God was accomplished and they are the seaven Spirits of God the Father as is mentioned before concerning the formes of the Birth of the Eternall Nature which is Gods 40. And now this world with all that belong to it as well as Man is created as an Out-birth out of the Eternall Nature understand out of the seaven Seales of the Eternall Nature and God hath created this world for no other cause but that he would in his Eternall Wisdome manifest the Wonders which are in the Eternall Nature for they must come to Essence and appeare in the light to his joy honour and glory not onely in this time of Secresie or hidden mysteriousnesse but after this Time also 41. For this Time from the beginning of the world to the end is as the soyle or ground and is the Seaventh Seale of the Eternall Nature wherein the six Seales with their Powers and Wonders disclose themselves and powre forth their wrath from whence were Generated and found out in this world the Naturall Wisdome voyces thunders and strife wherein men have alwayes sought the Heart of God and yet found the Wonders out of which have arisen strife and f Or force and warres compulsion of conscience where one Seale hath been opened after another but humane Reason hath not uderstood the powers of the Seales 42. For when after the Times of the Apostles men departed from the true Love and Humility towards God and g Went a whoring after their own Inventions sought after Wisdome for their own Ends and made of the Kingdome of Christ a Kingdome of Pompe Might and the Glory of this world then the Candlesticks withdrew from these men that is went in the Fathers Nature into the Seaven Seales of God and forsooke the seaven Golden Candlesticks the seaven Seales of the Heart of God which are the seaven Seides of the Lamb which shine bright out of the Fathers Nature for h The seaven Seales they were in the hand of the Sonne of God who was become Man as may be discerned by the Image in the Revelation that the Man Jesus Christ hath seaven Starres in his hand and standeth between the seaven Golden Candlesticks 43. The seaven Starres are the seaven Spirits of God the Father which are hidden seales as I have shewen you before how one forme is continually generated from another and that one forme would not be without the other and yet one Seale openeth it selfe after another and they have the seaven Thunders whose i That which the Thunders declare speech is sealed up for they are in the Centre of the Spirit but the seaven Seales are in the Essence or in the Centre of the Corporiety for they are manifested through the humanity of Christ therefore the Spirit of God demonstrateth them in the forme of Seaven Golden Candlesticks and they give light in the Father out of the Centre of the Sonne 44. For you see that there is a Glasse Sea before the Throne of the Ancient of Dayes who is God the Father and the Sea is the seaventh seale but opened and not sealed for therein standeth the Angelicall World but the six seales are the Birth of the Eternall Nature which are Generated in the first Will of the Father out of which the Heart or Word of God is from Eternity continually generated as a peculiar Centre of its own in the Centre of the seaven Spirits of God and although the seaventh seale also is in the Father and belongeth to the Centre yet it is brought to k Beeing or substance Essence by the Word for therein consisteth the Angelicall world 45. Therefore my beloved Reader thou art to know that whatsoever is written or spoken of God is Spirit for God is Spirit but in himselfe should not be manifest except the seaven Formes make him manifest and therein the Creation of the Angelicall world is brought to passe and is called Ternarius Sanctus for the number Three or Trinity is incomprehensible but the Word maketh the Glasse Sea wherein the comprehensibility is understood and it is clearely represented to you in the figure of the Image in the Revelations 46. For you see that the Image standeth in the midst of the seaven Candlesticks which are the seaven Spirits of the Deity and it hath seaven Starres in its right hand which are also the seaven Spirits of the Deity in the Centre of the Father and the Word hath them in his power in that it changeth the fiercenesse and consumingnesse into a meeke habitation in the Glassie Sea wherein Gods Light of the Word shineth out of the Word and then the seaven Spirits of God stand in the Centre of the Word in forme like unto seaven burning Torches and hereby the Deity is pourtrayed unto you in the Image in thee Revelations 47. And wee give you also to understand further as is mentioned above that the Word or Heart of the Father in its seaven shining Spirits is in the Father in the Centre of the Father as his Heart and hath the seaven Starres viz. the seaven Formes of the Eternall Nature under its power and therefore the Image hath them in its Hand 48. But since all things that should come to have an Essence must come forth out of the Fathers Nature and wee know also that Moses witnesseth as much that God the Father made all things by the l Verbum Fiat Word Fiat as by the Word spoken and the speaking stood in the Fiat and the Fiat is the soure Matrix in the first will of the Father which comprehendeth and holdeth the Nature which the Spirit that is Generated ex Mercurio formeth which is the Spirit of God And since all Creatures stand in the Father and that he is therefore called Father being a father of every thing as also wee Men are his Children and yet wee with Adam being departed from the vertue of the m Alias seaven Spirits seaventh Spirit of the Word and with our Imagination are gone into the Out-birth of the Father viz. into the Spirit of this world which cloatheth us with corruptible flesh and bloud and holdeth us captive therefore wee are now in the vertue or power of the seaven Starres or seaven Spirits of
of the Essences 83. I give you a similitude of this in the spirit and life of Man you see the Body which is in it selfe a dark or opake thing voyd of understanding it hath indeed the Essences but from the opening of the Spirit which openeth the Essences and bringeth them to the will or else the body would be dead still and senslesse 84. So you see also that the Spirit is not the Body but it hath a Government of its own and when it departeth from the body the body perisheth for the Essences or the flowing faculties remaine in the dark Death and there is no understanding for it is the Spirit which openeth the thoughts and bringeth them forth out of the Essences 85. And you see moreover that the Spirit is not the light it selfe for the light hath its originall in the Tincture which is the blossome of the Fire but the Spirit is the blower up the Fire as you see by the Aire which bloweth up the Humane Fire and wee may understand it well enough 〈◊〉 our selves if wee doe but open and know our selves by our spirit which shall here-following be shewed us 86. Understand us heere rightly concerning the number Three or Trinity of the Deity wee meane but one God in three Persons of one Essence and Will But wee give you to understand concerning the Ternary that there are Three Centres therein which are knowne in the Eternall Nature but are not knowne without or beyond Nature for without the Nature the Deity is called Majesty But in Nature it is called Father Sonne and Holy Spirit Wonder Counsell Power 87. For whatsoever is without Nature could not helpe mee I could not in Eternity either see feele or finde it because I am in Nature and generated from it 88. But because the Majesty hath generated the Nature and so hath manifested it selfe therein in Three Persons therefore I rejoyce in that manifestation as being a Creature inhabiting therein in Eternity 89. And seeing then that I am generated out of the Nature of God therefore is it my Mother and the food of my soule and my soule is the food of God for I am his praise and glory which he receiveth from my spirit for my soule openeth his wonders through his working and so is a joy o In the Holy Ternary or Trinity in Ternario sancto 90. I speake not onely of my selfe but of all men and Creatures wherein his wonders stand open both in his love and anger For the Devills themselves stand in the Wonders of God for they open the Seales of the Anger and all standeth to the Joy and Glory of God The Fift Chapter Of the precious and most Noble Virgin the Wisdome of God and of the Angelicall World The two Gates in Ternarium Sanctum highly to be Considered 1 THou Sophister I know thou wilt accuse mee of Pride because I being a meane simple man in this world soar 〈◊〉 high into the Deepe But it is said that you looke onely upon the wisdome of this world I doe not esteeme or care for it For it affords me no joy at all but I rejoyce at this that my soule moveth in the Wonders to the praise of God so that I know his wondrous works in which my soule delighteth as in its Mother Now every Spirit speaketh of its own Mother whose food it eateth and in whose source or property it liveth 2. Now since I know the Wonders shall I be silent Am I not borne to it as also all the Creatures that they should open the Wonders of God Therefore now I labour in my employment and another in his and thou proud Sophister in thine 3. Wee stand all in Gods field and wee grow to Gods glory and to his works of wonder as well the wicked as the * Pious or godly vertuous but every fruit groweth in its own property when the Mower shall cut it downe then every fruit shall come into its own Barne and every property receiveth that which is its own and then the field in its Essences out of which wee are growne shall be manifested for there are two Centres in the Eternity and each Centre shall bring in its own Crop 4. Therefore consider O Man what you judge that you fall not upon the sword of the Spirit of God and that your work be not p Or Kindled blowne up in the Fire of Wrath for looke upon the Image in the Revelation which beareth the sword in its Mouth surely it signifieth the Spirit of God concerning which Christ said When he cometh he shall reprove the world of sinnes of righteousnesse and of judgement 5. Of Sinnes because they live in hypocrisie and are not obedient to the Spirit of God nor beleeved in him that he might manifest heavenly wonders in them but they continue under the wrath in the first Centre and will not be regenerated and doe open or manifest no other wonders but such as are in the Wrath in meere hypocrisie 6. And of Righteousnesse Christ saith Because I goe to the Father He hath destroyed Death and opened the heavenly Gate for the soule and is gone againe to his Father and hath called us to him but the dissembling hypocrite will not come he taketh more delight in his pride therefore the Spirit reproveth him and rebuketh him to his face and layeth all his false wayes open to the light that he might see and beware 7. But he striketh downe the Wonders of the Reproofe to the Ground till the Spirit reprove him of Judgement because the Prince of this world who held men captive is judged And thou Sophister runnest on wittingly for thy own profit transitory voluptuousnesse and honours sake to the Devill and canst not see the open Gate which the Spirit sheweth thee therefore he reproveth thee and sheweth it to thy face 8. And if you will not for all that then it is as was said Wee have piped unto you but you have not danced wee have called you but you are not come to us I have been hungry after you but you have not fed mee you are not growne in my Garden of Roses therefore you are none of my food your heart hath not been found in my praise â—â—erefore you are not my food And this Bridegroome passeth by and then cometh the other and gathereth what he findeth into his Barne you should consider that Further Information touching the holy Trinity 9. Now since wee speake of the Holy Trinity as of one onely God in one onely Essence therefore wee say that the Holy Spirit goeth forth from the Father and the Sonne And seeing God is every where and himselfe filleth all things in the whole Deep theâ—efore the minde asketh Whither doth the Spirit goe forth seeing it is in the mouth of God and also remaineth only in God as a spirit in a body 10. Heere see Apocalyps the fourth there appeareth before the Throne of the Auncient of Dayes a glassie Sea wherein standeth
the Glance of the Majesty for the meeknesse taketh its beginning with the Flash of lightning which is the severing mark of the two Principles where the Wrath goeth upwards and the Meeknesse downwards and are both the substance of the Corporeity 38. For although the wrath in the flash inclineth upwards and also y Crosse-wise or square side wayes yet the sinking down of death is in it also for the flash killeth the hard strong might as is seene how it dissipateth the darknesse and yet the sting of the wrathfulnesse remaineth in it where no death is perceived but substantiality without understanding as also in the sinking of the captivated meeknesse in the Light there is no understanding neither but substantiality and yet it hath the Tincture which springeth in the substantiality and is like a growing and the understanding remaineth meerly in the Centre on the Crosse in the z Or Trinity Number Three 39. Thus wee say the Holy Ghost goeth forth from the Father and the Sonne as the Aire from the nre and the Light but whither doth he goe Into the substantiality with the Glance of the Majesty wherein the Deity standeth revealed This Gate is called by mee in all my Writings a The Holy Ternary Ternarius Sanctus for I meane the Number Three or Trinity in the substantiality viz. in the Angelicall World where the Three Persons have revealed themselves 40. Now therefore wee say very right that the Sonne is the Word of the Father which the Father speaketh But now the Deepe Minde asketh Whither doth he speake it or into what doth he speake it forth Behold the Word is the Heart and soundeth in the Essences or working powers of the Father and the Heart speaketh it in the mouth of the Father and in the mouth the Holy Spirit of the Father comprehendeth it in his Centre and so goeth with it forth from the Father and the Sonne into the substantiality where it standeth with the Glance of the Majesty as a Virgin of the Wisdome of God in Ternario Sancto in the Holy Ternary 41. This which is spoken forth is an Image of the Holy b Trinity Number Three and a Virgin but without substance yet a similitude of God In this Virgin the Holy Ghost openeth the Great Wonders of God the Father which are in his hidden seales 42. c Alias not that Moreover the Holy Ghost manifesteth the opened seales of the Heart of God in the Glance of the Majesty which stand in the light and are called the seaven Spirits of God 43. Thus the Image of the Wisdome of God standeth in substance among the seaven burning Spirits which burne in the Light of God for they are the Divine Nature and it hath the seaven Starres of the hidden seales which stand in the Anger of the Father in his Centre in its hand for the Heart of God is the might of the number Three as the Apocalyps sheweth you in the first Chapter The highly precious Gate for Man to Consider of 44. This Wisdome of God is an Eternall Virgin not a d Or Wife Woman but the Chastity and Purity without blemish and is as an Image of God Shee is a representation of the number Three which generateth nothing but in her stand the great Wonders which the Holy Ghost discovereth and the Word of the Father createth through the soure Matrix viz. the Fiat and shee is the wonderfull Wisdome without number in her hath the Holy Ghost discovered the Image of Angells as also the Image of Man which the e The Word which giveth beeing Verbum Fiat hath created 45. Shee is the Great secret Mystery in the Counsell of God and goeth f Alias in the second Principle into the first Principle viz. into the Anger of the Father and openeth the Wondâ—rs in the hidden seales or formes of Nature in the wrath and is comprehended by nothing for shee is an Image without substance of Generating the Holy Ghost hath through her discovered the Third Principle which the word Fiat hath made corporeall out of both the Matrixes out of both the Mothers of the substantiality and he hath discovered a limit to that substance in the Centre of the Seaven Formes where they shall goe into their Ether with the corporeall substance and yet both the Mothers or Matrixes shall stand in the substantiality before the Virgin of the Wisdome before the number Three or holy Trinity in the Eternall Figure to Gods glory and g The manifestation of his miraculous deeds his works of Wonder 46. Therefore consider O yee Philosophers how God created this world in Six Dayes for each Dayes work is a Creation or Creature of a Spirit in Ternario sancto and the Seaventh Day is the Rest of the Sabbath of God in the Seaventh Spirit of God wherein the Virgin of the Wisdome of God standeth and therein is no more any working of Anxiety but the Eternall Perfection of Rest 47. For the six Spirits must shed forth their operations of what is in their seales and are not knowne before till they have powred forth the vertue or power of their Vialls in the Principle of this world which Men and the other Creatures bring to substance and h Work act or effect as a building to the manifestation of Gods Works of Wonder 48. And when this shall be accomplished then the hidden Spirits of God under the seales enter againe into the Ether viz. into their Centre and then the Time of the seaventh Seale beginneth in the substantiality in the presence of God and the hidden Mystery of the Kingdome of God is accomplished as is mentioned in the Revelation of Jesus Christ and as wee have knowne in Ternario sancto in the Holy Ternary 49. This Wisdome of God which is the Virgin of Glory and Beautious Ornament and an Image of the number Three is in her figure an Image like Angells and Men and shee taketh her Originall in the Centre on the Crosse like a blossome of a branch out of the Spirit of God 50. For shee is the i Or Essentialitie Substantiality of the Spirit which the Spirit of God putteth on as a Garment whereby he manifesteth himselfe or else his forme would not be knowne for shee is the Spirits Corporeity and though shee is not a corporeall palpable substance like us Men yet shee is substantiall and visible but the Spirit is not substantiall 51. For wee Men can in Eternity see no more of the Spirit of God but onely the Glance of the Majesty and his glorious power wee feele in us for it is our life and conducteth us 52. But wee know the Virgin in all her heavenly Similitudes or Images whereas shee giveth a body to all fruits shee is not the Corporeity of the fruit but the Ornament and Lustre 53. The Corporeity goeth forth out of the Substantiality which is not the Spirit but an impotency in comparison of the Spirit in which the number
Body and Congregation and so our spirit and vertue or power will rest upon him as is to be seene by the Apostles of Christ 66. And when we receive him into the Congregation of Christ then he is become our Brother when wee say thy sinnes are forgiven thee then they are drowned in the Bloud and Death of Christ and he is a Member of us wee take not away his sinnes from him but Christ in us drowneth them in his bloud through our and his x Earnest desire Faith When wee lay our hands upon him and pray over him then wee with our will which is given up into God penetrate into his Will and bring him into our will as into one and the same Body in Christ to the Father his will becometh our will for he giveth up himselfe through Christ into the Bride as into our Will which is also Gods will and wee receive him with good cause into our Love into our Will and sinck our selves downe in him through Christ into God thus wee forgive him his sinnes for wee are the Congregation and Bride of Christ whom he loveth and what we doe that doth Christ in us and God in Christ it is all one Christ is ours and God is Christs and the converted sinner is ours and Christs and also Gods wee live in one body and have one Spirit and are one flesh and as wee enter into the Will of God so wee also take our Brother along with us wee cast the sinnes away behinde us into the Fire of Anger but wee live and flourish in God wee have the Key of Heaven and of Hell when wee make knowne to a sinner his sinnes and he will not be converted then wee binde him up in the Abysse for wee passe through and shut it up and then he must swelter in his sinnes and then the Devill buffetteth him when wee draw him no longer with our word which hath power then the Devill draweth him but if he turne at length then wee have power to take him away from the Devill againe and through our Spirit in Christ to bring him into God 67. Behold such a power Christs Bride onely hath and none else and if it were so if a Man were in a Wildernesse where he never could meete or see any Man and did turne himselfe away from sinne into Christ and did desire and long after our society when he cam â—t possibly come to us and though wee did never know of him yet neverthelesse since he casteth himselfe into our society by his desire wee take him along with us through Christ to the Father and thrust his sinnes quite away behinde him and spring up with him out of one and the same y Field or soyle ground for Christs body is the Ground of our soules wherein he groweth and beareth faire fruit in Ternarium Sanctum The Highly Precious Gate 68. Now saith Reason How can Christs Body be our Body Is he a Creature How can wee dwell in the Body of Christ 69. Behold O Man Adam was our Father and also our Mother Now wee have all of us Adams flesh soule and spirit for wee are all begotten out of one and the same flesh soule and spirit and are all of us Members of him as the branches are Members of the Tree and he brought us into Death 70. Hee had the faire Virgin of the Wisdome of God in him which is every where and is the fullnesse of all things as God himselfe is which the lost he should have left it us as an Inheritance yet he went out from it but the second Adam Christ came forth from God and was the Heart of God and had the faire Virgin in him he tooke our flesh and soule into his Virgin and that became flesh soule and spirit flesh of our flesh and soule of our soule and yet remained God our flesh stood in Christ in Ternario Sancto he received from us z Or into in the Virgin of God the Eternall and also the Earthly Flesh though indeed it was onely the Earthly source and property for nothing that is corruptible entereth into God 71. When the Word a Became or was made came into the Flesh it then became Heavenly as in Adam it was become Earthly for the flesh of Christ was in the Eternall Will brought into the Word so that the flesh and the Word was one undivided Person Now b Or the matter is about the Eternall Will the businesse is done in the Eternall Will out of which Adam was gone away and God brought us in the soule of Christ into that will againe 72. Now Christs soule is our soule for it is Adams soule and Christs flesh is our flesh for he tooke it on him from our Humanity and the faire Virgin of God in Christ is our Virgin for Christ hath put the same into our soules and so now if wee give up our selves wholly into Christ then Christ liveth in us and wee in him though the outward mortall Body hang to us yet Christ liveth in us and will at the End of the world present us wholly pure without blemish in his flesh 73. Thus wee are one body in him for he is our body in God and Adam is our body in this world there is no such grosse untoward body in God but a body in power with heavenly flesh and bloud where our will is there is our heart also God is in us and when wee enter into his Will then wee put his wisdome on to us and in the Wisdome Christ is a Man thus wee enter into his humanity and are a New Man in the life of Christ in the soule of Christ in Christs flesh in the Tincture of Christ in the Majesty of Christ and Christ is in his Father and his Father is the Eternity and the End of Nature 74. And whither wilt thou goe further thou poore Man let not the Devill and Antichrist befoole thee No Man hath any power in God unlesse he be in the Will of God in Gods Love in Christ and then he hath the soule and flesh of Christ but if he have that then he is not a covetous wretch nor a flattering hypocrite and one that selleth the Kingdome of Heaven for money as Simon Magus offered to give Money to Saint Peter that he would give him the power that on whomsoever he laid hands they should receive the Holy Ghost then saith Peter Be thou accursed with thy Money Dost thou suppose that the Gifts of God will be sold for Money 75. And where then have you your Power and Authority yee Sophisters to sell the Kingdome of Heaven and usurp it into your power yee are not Christs disciples but the disciples of Antichrist the whore of Babell No Priest is capable of the office unlesse he be in the will of God his Absolution is no Absolution but the Congregation of Christ to whom he giveth up himselfe Absolveth him the Sophister is as usefull to the
Pride blinded you that you set Shepheards over the Lambs of Christ according to your own favour and respect Saint Paul teacheth you doe but reade it what an heavy account you are to give nothing availeth with you but Art and in the Kingdome of Christ Art is but drosse and dung God leadeth a pure heart by his own Spirit if one incline towards him and submit unto his will to such a one he teacheth heavenly Art 22. The Congregation of Christ should be in one will and the Shepheards thereof should have the spirit and p Or Consent will of the Congregation It is not so slight a matter to put on the Garment of Christ as many suppose who seek onely covetousnesse and honour therein and they finde nothing but the Anger of God therein 23. Or what shall wee say The Priest Devill hath blindfolded the Kingdome of Christ so that the Congregation of Christ is stark blinde where men suppose they are Gods and that they teach from the Holy Ghost whereas their own honour and covetousnesse is meerly sought after in deceit and falshood Men see how great mischiefe they have caused in the world how many Countreys have they caused to be laid wast and murthered many hundred thousand persons with their false Opinions and have onely served the Devill in the Garment of Christ if the Congregation did but discerne it they would presently consider it but all this cometh to passe in that they afford not honour to the Spirit of Christ Men will choose Shepheards themselves whereas the Devill is in all meere humane Elections when it concerneth the honour and doctrine of God 24. The q Or Pastours Bishops that are growne up of themselves and chosen for favour without the Spirit of God are as profitable to the world as a fift wheele to a wagon indeed they doe but little except it be to make the Congregation goe astray slander jangle and dispute as their scandalous Pamphlets testifie in many of which there is as much of the feare of God and love to their Neighbour as the Devill in Hell hath Bloudy provocations are the Devills Drums and Trumpets by which he reproacheth the simple Congregation of Christ 25. O deare Children open your eyes wide goe out from the Priests Contentions and enter into combate against the Devill against your voluptuous flesh and bloud A Christian is not a wrathfull Souldier or Warriour who desireth the Kingdome of this world for Christ saith My kingdome is not of this world else my servants would contend for it Saint Paul saith Seek that which is above where Christ is wee are called by Christ out of this world that so wee might serve God with the soule and be in Christ but with the body in this world that wee may have maintenance and sustenance for it therefore the Earthly life ought to labour and maintaine its body but the soule should be Lord and Governour and rule the Body it should not suffer the Starry-Spirit to practise any falshood and fill it selfe with lyes and deceit for such things are so brought into the soule 26. The poore soule is heere in this life in very great danger where the Jawes of Hell continually reach to its lipps for it is infected with the Spirit of the Starres and Elements which fight against it day and night Consider thy selfe now thou deare Minde and thinke in what vessell thy soule viz. thy best Treasure lyeth and thou wilt surely awake out of the sleepe of the beastiall Life and consider what will follow hereafter when the Spirit of the Starres and Elements will leave thee where then thy best Jewell which thou thy selfe art will remaine in what condition thou wilt be for ever without end for wee know that the soule dwelleth in the Heart it s own substance is the Centre of the seaven Spirits of Nature the six Spirits are the Government of the Life and the seaventh is the Tincture of the Substantiality for its Substantiality is bloud and flesh which maketh the Tincture though the Tincture is not bloud and flesh but a virgin without Generating yet the six Spirits in the Tincture continually generate one another as is mentioned heeretofoâ—e concerning the Centre of Nature But the brightnesse of the Noble Pearle of the soule is especially knowne in the Tincture for therein it attaineth Gods power and Spirit and there getteth its right Name Seele SOVLE for as God is above Nature which cannot comprehend him so the virgin in the Tincture is a spirit above the spirits of Nature which belong to the Centre and yet the virgin without the spirits of Nature would not be even as the Number Three of God without the Eternall Nature would not be knowne so also the soule 27. The six spirits of Nature conteine the Eternall Centre with which the Darknesse and Anger of God is comprehended for the Originall of Mobility consisteth therein for the fire existeth therein though indeed it standeth but in foure formes and in the fift forme springeth up the true Life and in the sixt the understanding and then first there is in the seaventh another Spirit which is not the Centre in the Anguish-source or property for in the seaventh forme there is another source or property indeed the first six formes rule therein and are the life of the source and a cause of the life but they make together one Spirit which liveth in the Bloud Water and Aire 28. And though it be so that wee are through the heavy fall of Adam brought into the outward Dominion so that the soule swimmeth in the palpable or visible water yet the Eternall Water viz. the Mother of the Water is hidden in the outward in which the soule is an Angel wee give you to understand that the soule is a Spirit as God the Holy Ghost is who goeth forth from the Father and the Sonne and is the Mobility of the Deity for the Father standeth still and hath moved himselfe but once viz. in the Creation but the Spirit hath the Word of the Father and performeth all things through the Word 29. And thus also the soule is a spirit generated out of the Eternall Centre of Nature out of its own spirits of its own Nature not strange ones * Viz. the soule which hath the word which comprizeth it selfe in the six formes of Nature upon the wheele of the Crosse and performeth all things through the Word for it is the Spirit and Life of the Word and moveth upon the Wings of the Winde as a flash or blaze it formeth the Word and produceth it and the Six Spirits are its Counsellours though there are but five for the Sixt is the forme of the Word it selfe but the five conteine the five senses 30. Where wee wofully finde and have great cause to lament it how our father Adam hath heere introduced the Evill poysonous Earthly Dominion so that the poore soule is thus wholly captivated by the Spirit of this world
Verse 15 Spheare Chap. 10. The Spheare of the wise Magists and Mathematicians is not perfect of the wonderfull turning of the wheele of Nature Verse 25 Spirit Spirits Chap. 1. The Spirit of God is not subject to the Band of the Eternall Nature Verse 13 Chap. 2. The Brimstone Spirit is the will in the foure Formes wherein the Devills dwell Verse 37 Chap. 4. The Spirit desireth to bring the Light forth in its highest Depth Verse 1 Chap. 4. Of the seaventh Forme Also how a Spirit is and how it subsisteth Verse 5 Chap. 4. A similitude describing the Out-flowne Aire and Spirit of God Verse 79 Chap. 4. Of the further working of the Spirit Verse 81 Chap. 4. How the Spirit differeth from the Body Verse 84 Chap. 4. The Spirit is not the Light but the blower up of the Light Verse 85 Chap. 5. Men should not judge least they fall on the sword of the Spirit which will reprove the World for Sinne Righteousnesse and Judgement Verse 4. 5. 6. 7 Chap. 5. How the Spirit of this world may know it selfe Verse 28 Chap. 5. How the Spirit that proceedeth from God openeth the understanding of the Minde Verse 29 Chap. 5. How the Spirit proceedeth from the Father and the Word Verse 37 Chap. 5. Whither the Spirit goeth when it goeth forth from the Father and Sonne Verse 39 Chap. 5. How the Holy Spirit revealeth the Opened Seales Verse 42 Chap. 5. The Aime of the Different Wisdome The Touch-stone to try whether the Spirit of God or the Spirit of the Devill speaketh Verse 74 Chap. 5. How the Spirit hath brought all the Three Principles into a Body Verse 89 Chap. 5. The comparing of the Spirit of Man with the Eternall Spirit and the Number-Three Verse 90 Chap. 5. As the World is spoken forth from the Spirit so is it also in Mans Spirit Verse 91 Chap. 5. The Spirit of Man hath in it selfe the Kingdome of God of Hell and of this World also how all was without Beeing till the A. and O. Verse 92 Chap. 5. The Centre was but one Spirit How all came to be thick grosse and hard as it were opposite to the Majesty of God Verse 99 Chap. 5. How the Aire or Winde is not the Spirit of the Number-Three Verse 102 Chap. 6. How the Spirit of God Ruleth in us and how the soule attaineth the Paradisicall Garland Verse 32 Chap. 6. As the Spirit is so is the body of it Verse 59 Chap. 7. How often unwillingly the Holy Ghost is called a Devill and the Devill accounted a good Spirit Verse 60 Chap. 8. A similitude of the going forth of the Spirit in a Red hot Iron Verse 6 Chap. 8. How no Spirit desireth to come out from its Mother againe Verse 59 Chap. 9. Hee on whom the understanding of this Spirit falleth he understandeth it Verse 4 Chap. 9. Of the roote of the Fire Spirit and of the impotent Aire Spirit Verse 54 Chap. 10. How the Spirit of God hath planted and created a Modell in his will Verse 15 Chap. 11. Of the Breathing in of the Aire Spirit and the Spirit of the soule Verse 15 Chap. 11. How the Spirit of this World introduceth its Government also in the seede Verse 34 Chap. 14. How wee are subjected to the Spirit of this world from our Entrance into the womb of our Mother Verse 4 Chap. 17. How the outward Spirit should looke after outward things Verse 6 Chap. 18. How the outward Spirit hath insinuated it selfe into the soule Verse 34 Chap. 3. How the six Spirits have executed their fierce might in us Verse 50 Chap. 4. Wherefore and of what the Spirits are created Verse 29 Chap. 4. The Spirits are created out of the Centre of the Eternall Minde Verse 31 Chap. 4. How the Creation of the Spirits was Verse 36 Chap. 4. The Spirits are created every one according to its kinde Verse 37 Chap. 4. Of the Spirits that have their originall out of the Inceptive will Verse 54 Chap. 4. Out of what the Earthly and Watery Spirits are Verse 55 Chap. 4. The Spirits are incomprehensible to us The Authour will shew us the Government of Heaven further and then the Government of Man Verse 57 Chap. 5. When it is that the six Spirits shall be knowne Verse 47 Chap. 5. When the hidden Spirits goe into the Ether also of the Time when the seaventh Seale taketh its beginning knowne by the Authour Verse 48 Chap. 5. How the Spirits of Darknesse lie captive Verse 110 Chap. 10. How the Creating of the Spirits was Verse 16 Chap. 14. Of the six Spirits of Nature also of the Originall of Mobility Verse 27 Starre Starres Chap. 7. How every Starre hath a severall property Verse 74 Chap. 3. The Word is in the Father and hath the seaven Starres or Formes in its power Verse 47 Chap. 3. Wee are under the power of the seaven Starres or seaven Spirits of the Fathers Nature Verse 48 Chap. 5. How the Image of the wisdome of God hath the seaven Starres Verse 43 Chap. 6. Out of what the Starres are also why they are to us innumerable Verse 41 Chap. 7. If the Starres and Elements had not been created the Ground of Nature had not been manifested to the Angells Verse 25 Chap. 7. Out of what the Starres are and their property Verse 72 Chap. 7. The cause of the Burning of the Starres also how they awaken all Creatures Verse 73 Chap. 9. Of the Tinctures number six and of the Spirits number six which together make Twelve in Number or the Starres which the Woman in the Revelation weareth Verse 73 Chap. 10. How the Starres are children of the Sunne very great things are to be concealed heere Verse 17 Chap. 10. How God on the fourth Day created the Sunne and the Starres Verse 19 Chap. 11. Of the working of the Starres in the Creatures to the manifestation of the wonders of God Verse 35 Chap. 11. How the soule can subdue the power of the Starres which indeed would faine be delivered from vanity Verse 38 Sting Chap. 2. The soure harshnesse is the Mother of the Sting or Goad also how in the Liberty it becometh joyfull and how the fift Forme riseth up Verse 73 Stone Chap. 6. The Eternall Flesh is the Noble Philosophers Stone which the Magi finde Verse 98 Chap. 6. There is nothing like the Philosophers Stone It is manifest and also hidden Verse 99 Chap. 6. Of the Excellency of the Stone Verse 100 Chap. 6. The great joy which he hath that findeth the Stone Verse 101 Chap. 6. This Stone is the slightest and most contemptible Verse 102 Chap. 6. The power of those that have this Stone they who rightly seeke it finde it others scorne it Verse 103 Chap. 7. What help the soule getteth in its earnestnesse also how little knowledge is necessary for the attaining of the Corner Stone Verse 9 Chap. 7. The Noble Stone is to be found every where Verse 14 Chap. 7. How
good earnest as we ought The thirteenth Question How doth the Soule feed upon the Word of God 1. IF the soule doe enter thus as above mentioned into the Light of the Majesty and receive the light of God then it hath wholly a longing and lusting and continually attracteth in its Desire the Divine Power viz. the Divine body into it selfe and the Holy Ghost is the Power of Gods Spirit and so it obtaineth the body and Spirit of God and eateth at Gods Table All that the Father hath is the Sonnes and whatever the Sonne hath that belongeth to his Image 2. It eateth Gods flesh and Christs Body and by this eating the Divine Body doth also grow u Or to or from or out of it or as a Chicken groweth in an Egge in it so that it thus gets the Divine Body and so becommeth Gods Childe not onely a similttude but a Childe borne in God out of his Essences and liveth in God 3. When it heareth Gods Childâ—en teach and speake Gods word even in this world it receiveth it and eateth it Note the foode of the Soule 4. The outward Man eateth Earthly bread and the soule eateth the Bread of God of which Christ said that he giveth us his body for meate and his x The Author calleth Baptisme and the Supper of the Lord two Testaments Testaments are nothing else 5. Indeed we eate not Spirit without Body for the soule is Spirit already before hand and desireth to have a body and so it getteth both body and Spirit 6. Let this be spoken to thee O Babell and see how thou handlest Christs Testaments and what thou teachest when thou sayst Christ Testaments are Spirit without Body thou belyest God and denyest Gods Substantiality Christs heavenly Body which is greater then all things which is the fulnesse of all things but in its owne Principle 7. O Earthly mouth thou shalt not bite it with teeth the soule hath another Mouth which receiveth it under the outward Element the outward receiveth the outward and the Inward receiveth the Inward 8. The Supper of Christ with his Disciples was so the outward is a Remembrance the Inward is the substance for the Kingdome of God consisteth in Power it is Magically not as a thought but Essentiall substantiall 9. The Magia maketh substance for in the Eternall Nothing there is Nothing but the Magia createth y Something where nothing is 10. Now in God there is not onely Spirit but Nature substance flesh and bloud Tincture and All this world outwardly is a similitude of the Inward world 11. We tell you wee speake what we feele see taste and know and not a fable or Opinion and that not for our selves onely but for you as one member is bound to doe for another that so our Joy may be in you and we also may enjoy you againe as brethren together in one Essence He that desireth to know further of this let him read our z Threefold life 13. Chap. third Booke and there he shall finde the Circumstances concerning the a Seele-Messe the foode Messe Supper or eating of the soule Soules-Meale and Christs Testaments The fourteenth Question Whether is such a new Soule without Sinne We understand here the propagated Soule in a Childe newly borne 1. MY beloved friend this is a very b sublime or sharp or subtile deep Question yet you shall be answered for the time of the manifestation is borne the Day breaketh the Night is past therefore eternall prayse and thankes be given to God that hath againe begotten us to light and to an inheritance that never fadeth away and hath received us for his beloved Children 2. My beloved friend you know well the heavie fall of Adam as we have shewen you copiously in all our writings viz. that the soule hath turned it selfe away with the right Eye from God into the Spirit of this world and is become disobedient to God and hath wholly depraved its Noble Image and changed it into a monstrous Image and hath let in the Spirit of this world whereas it should have powerfully ruled over it with the will and not have let the soule eat of evill and good at all 3. But now it hath plainely transgressed Gods c pleasure Command and hath put its Imagination into the Earthly Spirit where the Turba which brought the Earthly Monster into its Noble Image instantly tooke it captive and so the Turba instanly sought and found the Limit in which the Image perished and if the Word had not d Set it selfe in the middest mediated or interposed it selfe it would have continued so for ever 4. And so now the Turba is once seated in the Earthly Abysse and hath captivated both body and soule it alwayes driveth the body to the limit and there destroyeth it and casteth it away and then the poore soule remaineth Naked without a Body 5. And except it turne with its Right Eye againe into the Word and get againe a body borne out of God it is but naked and hath the Turba in it which stirreth up the fire in its great Anguish for e Viz. the Turba it is an eager hunger a seeker and a finder 6. Now it is throughly knowne to us that our soule is fast bound to the Spirit of this world for the Turba holdeth us captive in the Wrath of the Anger of God 7. And although our soule get out and become New-borne in God yet f The Turba it possesseth the outward body still and consumeth it for it pierceth through it even to the Abysse and there it findeth that it is onely a Glasse of the Eternall and then it goeth forth from the Glasse into the Eternall and lets the body lie in the Nothing 8. Also you know well that the soule wich the body in the seed is halfe Earthy for it is Sulphur that is g Phur is power Matter or substance Phur and h Sul is Spirit or Light Sul i In one another together and the Turba is in it which hath ability enough to destroy the seed 9. How then can a soule be borne pure It cannot be it bringeth the Turba with it into the world and is sinfull in the Mothers k Or body wombe 10. But know that God is become Man and the Word Fiat hath agiane put it selfe into the seed an although the Turba be now in the Earthly part so that the seed is not altogether free yet the matter stands thus with the soule 11. The soule is not wholly forsaken of God so farre as the Father and Mother are l Or vertuous honest and in God for it cometh from the soule of the Father and of the Mother and although a Childe dye in the Mothers wombe without m Externall Baptisme Baptisme yet it is baptized with the spirit of the Father and of the Mother viz. with the Holy Ghost which dwelleth in them and the Turba is destroyed in
Death for the n That which belongeth to Faith Faiths part passeth through to God 12. But the matter is farre otherwise with wicked Parents if the Childe die in the Mothers wombe o Vide Question 19. ver 12. the soule of it falleth into the Turba and reacheth not God to Eternity it also knoweth nothing of him but it is a life according to the Essence and property of the Parents 13. And yet it doth not by this reach to the inflammation for that soule it selfe hath not yet committed p Actuall sinne but it is a spîrit in the source quite voyde of selfe-desire and wonders it is like burning Brimstone like the q Wandring false Lights that lead people astray in the night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignes Fatui and cannot reach God but remaine between Heaven and Hell in the Mysterie untill the Judgement of God which shall at last gather in its harvest and put every thing apart in its own place 14. Although r Or one that is learned in the letter or carnall Reason Mr. Sophister may herein have other Å¿ Meaning or Opinion Philosophie but we care not for his Art we have Eyes and he hath art we speak what we see 15. Thus we give you to understand that no soule is borne into this world without sinne how honest soever the Parents be for it is t Ausgebrutet engendred or hatched conceived in the Earthly seed and bringeth the Turba of the body with it which also hath begirt the soule 16. Therefore God made a Covenant with Children in the Old Testament in the Circumcision and bound them in that Covenant to have their bloud shed and so drowne the Turba of the soule therewiâ—h 17. And in the New Testament the Baptisme wherein the Holy Ghost washeth away the Turba with the water of Life the water of the soule that it may u Stand or appeare before God draw neere to God and be his Childe 18. But they who say that those who have not baptisme as Jewes and Turkes and other people who have not the knowledge thereof among them nor the Candlestick are all rejected of God although in their Doctrine Life and deeds they doe earnestly strive to enter into the Love of God they speake phantastically and without knowledge like Babell 19. Blessednesse lyeth not onely in the outward Word but in Power who shall cast out him that entreth into God 20. Is not this Babell which hath confounded the whole world so that People have divided themseves in Opinions and yet in the Will they goe but one way what caused this but onely the Antichrist when he x Tooke Gods Government upon himselfe drew the Kingdome of God into his owne Jurisdiction and made a meere fable of the New-birth which very Children will be ashamed of when it shall he day 21. Wee can say with good ground that Antichrists teaching is but y A meere flourish casting a mist before the Eyes jugling beating of the Aire a slight of the Serpent which continually beguileth Eve 22. Thus we know that no soule commeth into the world without sinne each bringerh the z Disharmony Turba with it for if it were without sinne then it must also dwell in a body wholly pure and having no evill will in it and in which is no Earthly z Disharmony Desire 23. Now body and soule are thus a Seeking or strife of the foure Elements bound together untill the Turba findeth the b Or knit Limit of the body and then it seeketh the works of the body as is above mentioned The fifteenth Question c Or End How commeth sinne into the Soule seeing it is the worke and Creature of God 1. AS it is mentioned before so it is the Turba with the Earthly c Seeking or longing Desire come together into this world and so the soule is strongly drawne by two viz. by the d Verbum Domini Word of the Lord which mediated or interposed it selfe which out of Love is become Man this draweth the soule continually into the Kingdome of God and plainly sheweth the soule the Turba so that the soule seeth in Nature what falshood and sinne is and if it yield it selfe to be drawn then it becommeth borne againe and so beommeth Gods Image 2. Secondly the Turba also mightily draweth the soule with its band and continually bringeth the Earthly desire into it especially in the youth when the Earthly Tree sticketh full of greene sprouting Essences and Poyson then the Turba doth so mightily insinuate it selfe that many a soule is not freed to Eternity 3. In a thing which hath its rise from two beginnings being of equall weight one part will sinke downe if weight be added to it be it either good or evill that is added 4. Sinne maketh not it selfe but the will maketh it it commeth from the Imagination into the Spirit for the Spirit entreth into a thing and is infected by that thing and so the Turba of that thing commeth into the Spirit and first destroyeth the Image of God 5. And the Turba proceedeth further and searcheth deeper and so it findeth the Abysse viz. the soule and seeketh in the soule and so findeth the wrathfull Fire by which it mingleth it selfe with the thing that is so introduced into the Spirit and thus at length sinne is wholly borne Now therefore whatsoever desireth to bring that which is outward into the Will that is sinne 6. The will ought to incline to nothing but to meeknesse and Love as if it were a Nothing or Dead wee should only desire to live to God so that God may worke in us and whatsoever wee doe besides our will must be directed so that we doe it to God 7. But if we set our will upon the e Covetousnesse or earthly desire viz. Pride Goods Power and Honour Essence then wee bring the Essence into the Spirit and that taketh possession of our Heart and then the Turba is borne and the soule is captivated by the thing 8. And therefore we Answer that no soule commeth pure from the Mothers f Or body wombe be it begotten by holy or unholy Parents 9. And is the Abysse and the Anger of God and also the earthly world depend wholly on God the Father and yet cannot comprehend and touch his Heart and Spirit so it is also with the Childe in the Mothers wombe if it be begotten by godly Parents then each Principle g Or hath a part or one part or share in it standeth in its owne part 10. When the Turba taketh the earthly body then the Heaven taketh the Spirit and the Majesty filleth the Spirit and then the soule is in God it is free from paine 11. But while the soule remaineth in the Earthly Life it is not free because the earthly Spirit doth with its Imagination alwayes bring its Abominations into it and the Spirit must continually be in strife against
drave him out of the Fire of the soule and cast him into Darknesse and shut him up under darknesse out from the Fire of the soule and out from Gods Fire into the wrathfull harshnesse and bitternesse in cold there let him warme himselfe least he freeze with cold 21. Consider the first foure Formes of Nature and you will understand what the Devills Mansion is for before Christ came he kept the soule captive in the Turba with the Fire and although he had not the Spirit of the soule yet he had the root of it in the Turba but then he was commanded to cease and he was throwne out and driven into Darknesse and thus his malice was destroyed by Christs descending into Hell and Christ became his Judge 22. Thus we have in briefe described what the Spirit of Christ and our Spirit is viz. not the outward Spirit but the Spirit of the soule not the soule it selfe but the Spirit of its Life 23. As in God the Holy Ternary is distinct being three Persons in one Essence and yet but one onely God where the Sonne hath the Spirit viz. the Life issuing forth from the Heart and mouth and the Heart is the flame of Love and the Father the e Fountaine or Property source of Anger which is made meeke by the Sonne in the Love so that in God there is but one onely will and Essence 24. Thus it is also in Man and no otherwise no not in the least tittle whatsoever God in Christ is that wee also are in Christ in God his true Children Therefore let us also commend our Spirit into his hands and so we may be able to passe through Death into Life into God with Christ 25. Therefore be not led about and gulled with f Raâ—â—les foolâ—eries Bables shels or outside shewes Imitation or mimick tricks toyes and trifles as hitherto ye have been in Babell where this and that hath been g Or pratled disputed about the soule and its Spirit one this way and another that way there is no ground among them but meere Fiction and Opinion 26. Understanding is borne in God not in the Schooles from Art yet we despise it not for if Art be borne in God it is a tenfold Mysterie for it alwayes attaineth the h Or perfection tenth Number in i Or wit Reason much better then a k Or simple Layman plaine Man for it can of many Numbers make l Summe or Totall one 27. But it is not in mans own power no one must enter in by the Crosse as well as the other let him be a Doctor or a m Or Layick meane Man Gods secrets will admit no Doctors but n Discipulus Schollers into them yet a Learned n Discipulus Scholler may reach very farre 28. Had but this hand the High Art and also those high guifts then you should see more from it But God will have it as it is It is indeed his pleasure to make thc wisdome of this world foolishnesse and to give his Power to the weake that all o All life or Creatures may bow downe before him and acknowledge that he onely is the Lord that doth whatsoever he will The eight and thirtieth Question What are the things that shall come to passe at the End of the world 1. BEloved friend it is not fit for me to Answer this your Question neither is it in my owne power and besides it is not fit for any to aske it for it is the secret Counsell of God let none endeavour to be equall with God and to foreknow all things 2. Our knowledge consisteth in the Spirit and will of God when that moveth then it goeth forward in the Heavenly Magâ—a and entreth into the Wonders of the Earthly and then the Prophet is borne for he standeth upon the p Or at the end of a time or Age. Crowne and speaketh Magically of the Beginning of the Wonders and their Turba and sheweth how they shall come to an End and be destroyed and brought again into the first 3. For all Prophets speake from the Turba they discover that which is false and declare what is better which entreth into the will of God 4. Therefore be pleased not to urge us with this Question for we shall be captivated in the Turba by it you may understand enough in all the Questions what is to done hereafter we have hinted it to you clearely enough 5. We dare not speake any otherwise then q Or by way of similitude or in Parables in a Magicall manner of things to come because the Wonders to come are all seene in the Turba now when the Spirit seeth them then it declareth clearly and plainely how the Turba is loaden with evill or good 6. But behold all things are mixt for God is become Man and sets his Mercy every where in the Anger and hindreth Perdition therefore the Prophet must speake magically and not in expresse and plaine termes for it often commeth to passe that though a thing be evill in its r Or worke Essence yet there Å¿ As at Ninivie in Jonas his time soone groweth a sprout out from the wickednesse which destroyeth the t Or keepeth back vengeance Turba and causeth a Conversion 7. Therefore God admonisheth you to subdue the firmamentall Heaven and to oppose it and so the evill which the firmamentall Heaven poureth forth is many times turned into that which is better 8. Otherwise if all should of necessity come to passe as the firmamentall â—eaven doth hold forth then we needed no teaching for that would be a sure constant and perpetuall Callender 9. You know well what Daniel Ezekiel and David say in their Prophesies especially the Revelation of Jesus Christ In them lyeth all that shall hereafter come to passe and they also spake u In mysticall termes which outward Reason could not comprehend Magically of things to come 10. But in our writings you have them more clearely for the time is now nearer at end and therefore it appeareth the more plainely what shall be done at the end 11. And be pleased to repaire to our other writings and there you shall finde enough of this for the wicked world is not worthy of an open plaine and manifest discovery because thereby the great Secret which belongeth onely to the Children of God would be x Or stirred defiled for God will not have us cast Pearles before Swine but give them to the Children for their Delight and doe you so with this also 12. There is no need that the Mysterie should lye under worldly Protection that is a folly and God is dishonoured by it as if he were not able to protect it 13. You should not looke for the Mysteries among the mighty and y Or pin your Faith upon their sleeves and looke for a Religion from them confide in them more then in others for the z Persecution Turba
King weareth a Crowne which signifieth Dominion and Majessy 76. But that the Image weareth a Crowne with twelve Starres upon the Crowne it signifieth that the Deity is above the Humanity and that Mary is not God himselfe But the Crowne signifieth God and the Starres signifie the Spirits of God six in the Deity and six in the Humanity for God and Man are become one Person Therefore Mary also weareth all the twelve Starres for wee are Gods Children 76. Seeing then that the number Twelve containeth two Kingdomes in the Doubled Number of six viz. an Angelicall and a Humane each in the Number of six which together make Twelve so also the two Kingdomes have other two numbers of six in them viz. the Fire the Kingdome of the Abysse and the Aire the Kingdome of x Or Beasts living Creatures and all Earthly things and these have each of them in the Centre the number six according to the six Planets Earthy and according to the six Planets fiery which now together make the number of Foure and Twenty which are the foure and twenty Letters in Languages whence they are sprung and wee perceive that the Tongue speaketh that which is Good and that which is Evill that which is heavenly and that which is Devillish according to the two y Or properties sources of the Letters as their proper names intimate according to the Language of Nature 77. Now when this number according to the z Or Trinity Number Three is numbered to thrice foure and twenty as indeed the number Three doth manifest it sâ—lfe in Three Kingdomes and Persons and according to the Number Three all is Threefold but according to the Creatures all is Twofold then the summe is seaventy-two in Number which signifie and are the seaventy-two Languages which signifie Babell a Confusion and Wonder 78. If wee should goe on here wee should shew you the Whore and the Beast which the Revelation speaketh of and moreover all the Wonders which have been since the world began the Greatest Secret Lyeth herein and is called Mysterium Magnum The Great Mysterie and all the Controversies in matters of Religion and Faith arise from hence and all willing Evill and Good 79. The Seaven Spirits wherein the Sonne of Man consisteth in the Revelation are the seaven Spirits of Nature one of them is the Kingdome and the six are the Centre of Nature viz. the Heavenly if this be set downe according to the a Number of a Man Humane Number it maketh the number Twelve and according to the two Kingdomes viz. the Kingdome of God and the Kingdome of this world out of b Two Kingdomes which the Faithfull are Generated then there are Foure and Twenty Spirits which are the Elders before the Throne of God who worship God and the slaine Lamb consider it well 80. Wee further intimate concerning this world's Centre of Nature thus The Birth of Life windeth it selfe like a wheele inwards into it selfe and when it cometh to the innermost point then it attaineth the Liberty yet not the Liberty of God but onely the Tincture out of which the Life burneth 81. For that which will c Snatch catch hold of God must passe through the Fire for no substantiality reacheth God unlesse it subsist in the Fire understand in a peculiar Fire if that should kindle the world would melt away Wee meane not the Fire of the Out-Birth which is no Fire but onely a sharp fiercenesse which consumeth the outward Substantiality which springeth from the water viz. Wood and Flesh but doth not stirre the Inward Fire in Stone 82. Therefore observe it the Liberty d Extra without the Nature of this world is onely the Eternity without substance Now as the Eternall Centre generateth it selfe out of the Desiring of the Eternall willing as is mentioned before so hath also the other Centre of the Third Principle through the Word Fiat in the Out-birth out of the Eternall generated it selfe in like manner 83. For from the first Creation of the first Day the Outward Centre of Nature had wound it selfe Thrice about understand before the Sun and Starres were corporeally created and had attained Six Formes Three superiour and Three inferiour and there are alwayes Twelve of them that belong to one Forme of the Centre where there is alwayes a Signe understand the e The Twelve Signes in the Zodiack ♈ Aries ♉ Taurus ♊ Gemini ♋ Cancer ♌ Leo. â™ Virgo ♎ Libra â™ Scorpio â™ Sagitarius ♑ Capricornus â™’ Aquarius ♓ Pisces Signes in the Eighth Spheare in the Crowne 84. f 1. ♄ Saturnus Saturne with his harsh strong attracting and cold is one Forme and Spirit in the Centre which shutteth up the Abysse and maketh darknesse in the Deepe and attracteth the Substantiality of the Outward power of this Principle and the Centre windeth about like a wheele and that which is concrete standeth over against Saturne as in a wheele and is called Monde the g 7. ☽ Luna Moon in respect of its property which would be too large to set downe in writing 85. Then the wheele windeth further Inwards into it selfe and maketh h 2. ♃ Jupiter Jupiter for Saturne with its attracting desireth the Liberty of the Divine Substance but he maketh Him the Braine for it catcheth with its desire the power of the Liberty and not the Liberty of the Divine Majesty it selfe which is without substance 86. But because there is understanding in the Power and yet the Power cannot in its own might awaken the understanding therefore Jupiter desireth a Life in the Power and that is about on the wheele i 6. ☿ Mercurius Mercurie for the wheele is alwaies winding about and Mercurie is a stirrer a maker of a sound a noyce and yet hath not the life for k The Life that existeth in the Fire and therefore it desireth the fierce stormy Turbulency which striketh up the Fire and that about on the wheele is l 3. ♂ Mars Mars which is a rager stormer and striker up of the Fire 87. But now the Foure Formes cannot subsist in the Fire for they have Substantiality and the Fire desireth Substantiality for the Fire it selfe subsisteth not if it have not fuell to feed upon which Substantiality desireth Meeknesse and that about on the wheele is m 5. ♀ Venus Venus for it is the Meaknesse of the outward Nature and maketh Love for it is that which the other five Formes desire for every Forme windeth it selfe inwards and desireth the Liberty of God which is meeke stillnesse and as nothing and yet is All and if they have the Meeknesse which also maketh water to be then the water is Thick and is like a duskinesse which desireth Light and becometh pregnant with it so that the Meeknesse viz. Venus hath a lustre of its own above all the Starres in the Firmament for the desiring catcheth the Light 88. Now the Light is without substance
Dominion viz. the Spirit or this world is also in the seede while it is yet a Sulphur that is matter without forme or life and in that Spirit hath the Constellation its Dominion and it draweth also with it inwards the Constellation of the Starres as they have f Or aspects influence and infect or poyson a thing also make it Lovely according as the Imagination is at all times for every Starre is a seeking a desiring viz. of the g Or to operate according to its property Wonders according to its property each of them desireth a Life and the Elementary Sulphur which is also desirous longeth after the desiring of the Starres and attracteth or letteth that into it and becometh pregnant therewith 35. Now in the Starres there are all the properties of this world whatsoever all the creatures are that the Starres are every one of them helpeth towards life and to the Revelation of the wonders of God for therefore they are brought into Beeing because God would open all formes of Nature and many of them make the property of a Dog in the outward Spirit of this world many of a Wolf a Beare a Lyon a Fox a Hare a Bull a Peacock a Cock also of a Toade a Serpent and so forth after the Condition of all sorts of Creatures and so if such a Starre be fixed so that it have received the vertue of the Sunne through the introducing of the Spirit then it is powerfull and its Imagination presseth along in the seede whereby a creature getteth such a property in the Elementary life and spirit as well in Men as in Beasts 36. And such an Evill property many times covereth the soule and enticeth it from the will of God so that it goeth out from Gods will for it often cometh to passe that the Image of God is in the soule which desireth or longeth after God and is captivated with such an outward spirit which plagueth and tormenteth it this you see and may know by such as many times fall into foule and hainous sinnes and wickednesse for the outward spirit casteth them headlong thereinto then suddenly they fall into such great sorrow and repentance upon it that they sigh and turne and goe on towards abstinence or amendment and that is a strong Combate of the soule against the Spirit of this world for it often doth a thing that it never had in its minde or thought much lesse in the purpose to doe it and yet is so suddenly entangled and overcome 37. For when a Man is secure and doth not alwayes stand in feare and trembling before the anger of God then the Devill slippeth into the Spirit and looketh narrowly when there is in a Man any evill Constellation of his property and Starres and so casteth a Man headlong into an unexpected fall into Wrath Murther Whoredome Theft Poysoning and Death this is * The Devills his Art which he is most diligent in 38. For the outward life is fallen quite under the power of the Starres and if thou wilt withstand them thou must enter into Gods will and then they are but as a shadow and cannot bring that to effect which they have in their power neither doe they desire it but the Devill onely desireth it For the whole Nature boweth it selfe before the will of God for the Image of God in Man is so powerfull and mighty that when it wholly casteth it selfe into the will of God it overpowreth Nature so that the Starres are obedient to it and doe rejoyce themselves in the Image for their will is that they may be freed from the vanity and thus are kindled in Meeknesse in the Image at which the Heaven rejoyceth and so the Anger of God in the Government of this world is quenched for when that is burning Mans wickednesse is guilty of it in that Men kindle it in the Spirit of this world 39. For a false wicked malicious Man kindleth the Elements for he casteth his evill power and falshood into them which the Wra h of the Abysse devoureth and thereby groweth stirring and working which otherwise the Love in the meeke life would keep back but if the Wrath of God be strong then it over-powreth this world and then saith the Prophet from the Spirit of God I will let my Wrath come upon you which will devoure and destroy you 40. For God is nothing but Goodnesse and willeth not the Evill he warneth Man beforehand that he should still the wrath by turning and going out from the Anger but when this is not done then he suffereth that to come which Man hath awakened viz. Warres Famine pestilence Now God doth not this but Man himselfe which maketh Warres and the Heaven withdraweth its fruitfullnesse and the Spirit of this world kindleth it selfe in the hellish Poyson and Wrath and so diseases and the Pestilence come forth which God is not guilty of but Man hath awakened them and they devoure him for thereby the Anger is sharpened and getteth a Longing to devoure for Men awaken it in their wickednesse and Malice and kindle it whereas otherwise it would be at Rest 41. You must understand it thus Adam hath left it us for an Inheritance if he had continued in the will of God the Anger had not touched him to Eternity and then the Devill had been shut up in the Wrath and therefore he hath wrestled with Man and throwne him into sinne so that he hath awakened the Anger in the spirit of this world in which the Devill is the Great Prince and increaseth his Kingdome with the Soules of Men and thus the Devill is a Prince of this world or else he could not touch a flie or move a leafe if Man had not kindled the property and working of the Anger even as he is altogether voyde of strength in a time when Men are vertuous and honest and therefore he driveth men so eagarly to unchastity for he knoweth well what he getteth by that and what abilitie it hath in the Incarnation or Mens coming to be and what fine spirit is begotten out of a false will and unchastity to which Spirit he hath a Great accesse and Power 42. And then thirdly wee give you to understand from a true ground what the Great secret Mystery of the Anger and of the Devill is for wee demonstrate it to you thus There are two sorts of Dominions in Man even while he lyeth in the seede inclosed in the Mothers womb as in two Tinctures one out of the Eternall Matrix as the Tincture of the soule and the other out of the Centre of this world as from the spirit and life of this world so that often a whole false soule is figured according to the Devills will and so is captivated by the Anger and then also the Spirit of this world if it be in a good Constellation at the time of the Spirits awakening oftentimes figureth a very friendly lovely outward Spirit which can give good
of Man is for Power Honour and Glory Verse 19 Chap. 9. The second Desire is for Riches Plenty and Voluptuousnesse Verse 20 Chap. 9. The third Desire is for the Kingdome of Heaven Verse 21 Chap. 9. How the Desire goeth inwards into it selfe to God Verse 69 Chap. 10. All Lyeth in the Will the Desire assumeth where nothing is Verse 9 Chap. 10. The Desire and the Will are two distinct thâ—ngs Verse 13 Despaire Chap. 14. Advice not to Despaire in distresse Verse 60 Devill Devills Chap. 5. Why the Devill is called a Prince of this world Verse 18 Chap. 5. A Prince doth as readily serve the Devill as a poore Shepheard doth yet each of them beareth his Office for God Verse 65 Chap. 8. When it is that the Devill standeth in feare Verse 13 Chap. 9. The Devill and this world strive with the soule Verse 5 Chap. 9. The Tricks of the Devill when the soule heareth any thing taught concerning the New Birth Verse 25 Chap. 9. The Tricks of the Devill when the Teacher slaundereth and when he reproveth fully according to his Duty Verse 26 Chap. 9. The Devill hath kindled the life of the Evill Beasts in himselfe Also in what Formes the Devills shape their Bodies in Hell Verse 56 Chap. 10. The Devill dwelleth neere us He hateth the Light and is the poorest Creature in the Crowne Verse 23 Chap. 14. Of our Misery of the Great Assaults of Satan against Man Also where it is that the Devill hath Power Verse 30 Chap. 14. How the Devill hath gotten Power in the outward Dominion Also how the poore soule is between two Dominions in the Deepe Verse 49 Chap. 14. How the soule is released from the Devill Verse 50 Chap. 14. Of the seaven coards of the Devill which he holdeth the soule fast withall Verse 51 Chap. 14. How those must doe to whom the Devill setts all the sinnes they have committed before their Eyes that the Devill may be faint and weake Verse 64 Chap. 14. How the Devill betrayeth the soule Man is the Devills best beloved Lodging Verse 65 Chap. 14. Where it is that the Devill hath power outwardly Verse 66 Chap. 16. How the Devill overwhelmeth the soule terribly Verse 7 Chap. 16. In what manner the Devill assaulteth the soule in its security Verse 16 Chap. 17. One Man is a Devill to another Verse 22 Chap. 2. How the Devills lost the Light of God and now are in the foure Formes Verse 48 Chap. 2. How the Devills came into the Abysse of Hell in a Moment Verse 54 Chap. 4. The Devills stand in the Wonders of God to Gods Glory Verse 90 Chap. 7. Why the Devills are not Transitory Verse 16 Chap. 7. How the Devills are Eternall Spirits in the fierce Matrix and are a looking Glasse for Angells and Men. Verse 17 Chap. 7. Whence the Originall of the Devills is wherein all Corporeity doth consist Verse 69 Chap. 8. How the Devills have lost the Tincture of Meeknesse They have no Palpable Body Verse 93 Chap. 10. Where the Devills dwell how the world scorneth all Revelation Verse 22 Chap. 11. Of the Great Mystery of the Anger and of the Devills also of the two Dominions in Man also of the Totally false soules Figuration outwardly courteous and inwardly a Devill and so betrayeth it selfe Verse 42 Divines Chap. 2. Physicians now understand not the Centre of Sulphur Mercury and Sal nor doe the Divines understand the Spirit of the Holy Scriptures Verse 17 Doctrine Chap. 12. Of the seede which the Antichristian Devill hath sowne into the Doctrine of Christ Verse 16 Doings Chap. 17. All our Doings are acceptable to God if they be not false or wicked Verse 15 Doubt Doubtfull Doubting Chap. 7. How the soule is kept in Doubt by leaning to Opinions Verse 6 Chap. 7. It is good to see with our owne Eyes others Eyes make us but Doubt Verse 55 Chap. 9. It is a great sinne to Doubt of the Grace of God Verse 55 Chap. 11. That Men should not Doubt in Prayer plaine instruction Verse 56 Chap. 11. How poore soules fall into distrust and Doubt Verse 98 Chap. 17. Why the soule is Doubtfull in Prayer Verse 3 Chap. 4. The Minde searcheth after the most inward Ground which is here shewen also how Doubting cometh Verse 60 Chap. 11. Whence Doubting in Prayer ariseth faire Instruction Verse 57 Chap. 16. In the word Erden which signifieth Earth lie many hidden Mysteries Also concerning our Doubting in Prayer and our Miserie Verse 59 Chap. 17. How the Devill bringeth Doubting into the soule and maketh a severe Judge of God Verse 4 Driver Chap. 11. A Song concerning the Fall of the Driver who hath set us at odds Verse 114 Die Dieth Dying Chap. 18. How a childe in the Mothers womb is at first old enough to Die Our Limit is hidden in us Verse 13 Chap. 18. The Authour must speake by way of similitude how one is when he Dieth Verse 17 Chap. 12. How the simple Dying Man knoweth not whither his soule shall goe Verse 26 Chap. 12. Where the simple Dying Mans soule remaineth whence Purgatory is framed where the soules of the Deceivers remaine Note it is wonderfull Verse 27 Earth Chap. 5. Out of what the Earth Stones and Metalls come Verse 98 Chap. 6. What the Earth signifieth Verse 64 Chap. 9. How the Earth springeth in its owne Life Verse 58 Chap. 10. Where the Devills dwell also of the wheeling of the Globe of the Earth and of the other Planets Verse 21 Chap. 11. Of the longing of the Earth why it wheeleth or is wheeled about Verse 5 Chap. 11. How the budding forth of the Earth springeth towards the Sun also of the unlastingnesse of the fruits of the Earth Verse 6 Chap. 11. Of the Matrix of Earth being a Corrupted Matrix what it was before the Fall Verse 8 Chap. 12. Whence the Divisions among all people of the Earth have arisen Verse 18 Chap. 18. He that hungreth let him Eate and he that thirsteth let him drinke without Money Verse 55. Elders Chap. 5. Of the Glassie Sea before the Seates of the Elders Verse 10 Chap. 9. What the seaven Spirits are where the Sonne of Man standeth and also the Foure and Twenty Elders before the Throne of God Election Verse 79 Chap. 7. Whence the Election of the Children of God cometh Verse 35 Chap. 7. Of the Election among the Children of Jesse Verse 45 Chap. 7. The Election is not Ordained from Eternity in God Verse 46 Element Elements Chap. 5. Out of what the Element of water is Created Verse 13 Chap. 5. How the fruit getteth its Ornament and how all is like a wrestling viz. in the Pure Element Verse 54 Chap. 5. How the Foure Elements are in One pure Element Verse 118 Chap. 5. Out of what the foure Elements have proceeded Verse 105 Chap. 5. How Gods Spirit drave forth the foure Elements that have appeared as a peculiar Principle Verse 106 Chap. 5. Why all that
of Nature wherein the five Senses are to be found God maketh the Genetrix Verse 1 Chap. 3. How the sourenesse sharpeneth it selfe in the Love Verse 14. Chap. 12. A cleere Invitation to Love and Concord Verse 10 Chap. 12. Wherewith wee are well-pleasing to the Most High by seeking every one with our Love Much knowledge is not profitable Verse 36 Lucifer Chap. 4. Of the heavy Fall of Lucifer Verse 33 Chap. 4. The Minde asketh what moved Lucifer to Fall Verse 34 Chap. 4. Whence the superiour Principall Dominion cometh In the Matrix the purpose and Imagination of Lucifer is to be understood Verse 38 Chap. 4. The cause of the Pride of Lucifer and his Angells Verse 40 Chap. 4. Lucifer was created in the fourth Forme of the Matrix where Love and Anger stand opposite Verse 41 Chap. 4. The Desire of Love is generated in Humility which was not in Lucifer Verse 44. Chap. 4. The Minde is warned of that whereby Lucifer became a Devil Verse 61 Chap. 5. Why Lucifer with his whole Dominion is Fallen Verse 61. Chap. 8. The Fall of Lucifer is compared to the Cold Fire that maketh Ice Verse 42 Chap. 8. Lucifer being a Throne Prince had Free-will like us Men. Verse 43 Chap. 8. What was Lucifers Fall and what was not his Fall Verse 44 Chap. 9. Of the Creation Also how Lucifer lost his supposed Kingdome Verse 50 Chap. 10. Lucifer would be Creator in the Tenth Number he sought the Eternall Originall Fire which is now his Hell Verse 30 Chap. 12. Wee wrestle for the Crowne which Lucifer once had Verse 46 Luna Chap. 10. How Luna shineth not of it selfe but from Sol. Verse 7 Lust Chap. 9. Out of what the provocation or Lust to copulate in all kindes ariseth Verse 43 Chap. 15. The second lesson Youth learne is the Beastiall Lust Verse 8 Lye Chap. 11. They that goe into a Lye goe out from Christ into the Devill Verse 104 Magistrate Chap. 12. Of the Office of the Magistrate Advice to Subjects Verse 37 Chap. 13. The Office of Princes but not Babells Tricks are founded in Nature Babell maketh the Magistrate blindfold The Princes are the True Head of the Church Verse 7 Chap. 18. All hunt for the Belly both the Shepheard and the sheepe Magistrate and people so that there is very little of the Spirit of God amongst Men. Verse 36 Majesty Chap. 4. The Majesty hath Generated Nature Verse 88 Chap. 11. What the food of the Majesty is Verse 50 Maker Chap. 2. God and the Will have no Maker Verse 7 Man Men. Chap. 1. Man belongeth not to the outward World Verse 1 Chap. 1. Man hath a Threefold Life Verse 2 Chap. 1. How Man may know God and rightly speake of him Verse 45 Chap. 4. The Three Principles stand open in no Creature but in Man Verse 58 Chap. 4. How God in Love and Anger hath manifested himselfe in Man and how the Omnipotence of Man was barred up through Adam Verse 76 Chap. 5. According to the outward Man wee are strangers in our Mothers House and therefore understand not the Mother Tongue Verse 24 Chap. 5. How Man is drawne by two and is in this world as a Ballance Verse 30 Chap. 5. When the foure Elements in Man breake then the soule is either in Paradise or in the Abysse Verse 126 Chap. 6. Wee wholly sleepe in the outward Man Verse 37 Chap. 6. When it is that Man seeth with his owne Eyes Verse 39 Chap. 6. Man cannot carry the Eternity up and downe much lesse the Deity what that is that maketh Locality and why God is A. and O. Verse 44 Chap. 6. All whatsoever can be named is in Man Verse 47 Chap. 6. The whole Man consisteth of Three Principles and how that can be Verse 48 49 Chap. 6. How Man was constituted of Three Principles and which they are Verse 55 Chap. 6. How Man standeth between the Kingdome of God and the Kingdome of Hell and is the servant of that he yeeldeth to Verse 56 Chap. 6. The Fall of Man toucheth not God How the number Three dwelleth in the Anger Verse 57 Chap. 6. How Mankinde is without beginning Verse 74 Chap. 6. How the Eternall Flesh is hidden in the Earthly Man which must perish Verse 97 Chap. 7. The soule must not set the Garland of Pearles upon the old Man Verse 10 Chap. 7. How children are begotten in two Kingdomes also of the strife about Man Verse 33 Chap. 8. A description of Man before the Fall in the Fall in the Regeneration and after this Life Verse 7 Chap. 9. Hell in the Anger the spirit of this world and the Kingdome of God All Three strive about Man Verse 17 Chap. 9. The Desire of Man standeth in Three things or Dominions Verse 18 Chap. 9. How Man followeth all Three Desires Verse 23 Chap. 9. The Gate of the Deepe ground of Man was barred up by Adam and opened to the Authour Verse 39 Chap. 9. What wee must doe to know what Man is Verse 40 Chap. 9. Heere the Author beginneth to handle the Image of Man how Man cometh to be or is Incarnate Verse 42 Chap. 10. How Man seeth in two Kingdomes with a twofold Eye the inward will should be Lord what Man must doe to be like God and to finde all things Verse 10 Chap. 11. How God created Man to his Image and out of what he is created Verse 10 Chap. 11. Mans ability before the Fall and his Condition Verse 19 Chap. 11. Why God Created Man in a seaventh Day by himselfe and not that Day that the Beasts were created also why he created but one Man 20 Note that according to our Authours setting it downe the 23 verfe of the first Chapter of Genesis is put after the 24 and 25 verse and that not without Ground and so the Conclusion of the fift Day and God saw that it was good followeth then upon the End of the 25 verse Chap. 11. How the Man soweth soule and the Woman spirit How Adam saved Eve and Eve Adam Verse 24 Chap. 11. Of the Devills practice in Mans carelesnesse and evill constellations Verse 37 Chap. 18. How Heaven and Earth and all things lye in Man also of the true Heaven Verse 33 Chap. 7. What concerneth us Men most of all Verse 1 Chap. 9. Men can better remember the slanders then that which concerneth the soule Verse 27 Mary Chap. 6. The Errour of the Auntient that sppuosed Mary was one come from Heaven and not of Earthly Parents Verse 76 Chap. 6. Of the Blessing of Mary and how God and Man became one Verse 77 Chap. 6. How the Word became Man in Mary Verse 79 Meeknesse Chap. 4. Of the two Centres the one thirsting after Meeknesse the other after fiercenesse The Meeknesse is generated out of the fiercenesse Verse 67 Chap. 5. How the fiercenesse is changed into Meeknesse Verse 21 Chap. 7. How the Meeknesse of God holdeth the Anger Captive Verse 68 Mercy
the Globe and it is the Globe and all put together is a f Or an Fternall Will Will to seeke it self and so to see what the Eternity is which is made manifest in the Eye 35. For the Eye maketh a beginning and an End and because there is nothing that can give it it giveth it selfe and it is from Eternity to Eternity the Eternity it selfe it g toucheth Nothing for it is a Nothing in it selfe 36. Then if there be a Will which is the Eye and which keepeth the Eye that keeping is the Desire of the Eye and so the Desire causeth an attraction in the Eye yet nothing is there but the Eye and the Desire onely attracteth it selfe in the Eye and impregnateth the Eye with that which is attracted so that it becommeth full and yet also nothing is there but a darkening of the Free Eye yet the Eye is not darke but the Desire in the Eye is impregnated in it selfe 37. For the Will of the Eye is still and the Desire of the Will maketh it selfe full and the Eye continueth free in it selfe For it is free in and from Eternity and this we call the Eternall Liberty in all our Writings The third Forme 38. Now a Desire is sharpe and attractive and that maketh the third Forme viz. a moving in it selfe and it is the Originall of the Essences and hence come the Essences in the Eye and in the Will and yet the Will may not suffer it selfe to be attracted 39. For its peculiar right is to be still and to hold the Eye in the Circle in the Globe and yet it cannot defend it selfe from the drawing and filling for it hath nothing wherewith it can defend it selfe but the desire 40. And here ariseth the Eternall Enmity and contrary will the Will will not be darke and its Desire maketh it darke the Will would suffer the Motion willingly because it is its manifestation but the drawing in and darkning pleaseth it not though indeed the Will is not attracted nor darkned but the Desire in the Will impregnateth it selfe 41. Now when the Desire thus sticketh fast in the darkenesse there is a great anguish for it is troubled and attracted and also darkned and bringeth anxiety to it selfe in it selfe and desireth liberty and drawing so strongly at the liberty would faine draw it selfe into the Liberty and so it maketh it self more eager rough and hard and the Darknesse is like an horrible consuming sharpenesse 42. For it snatcheth the Liberty into it selfe but it is so sharpe that it appeareth in the Liberty as a flash of lightning which consumeth the darknesse with its eagernesse and hence it is that God saith I am a a Deut. 4.24 consuming fire 43. Hereby understand how every b Materia matter consiseth in the power of the true Fire and how the floare shall one day be purged for it is the Originall of the Fire which hath all power for it consumeth whatsoever the Desiring hath made whether it be stone or minerall Centrum Naturae for it is the sharpnesse of the Etenall Liberty and maketh the Centre of Nature 44. But that you may search yet deeper know that the Fire Originally consisteth in three Formes viz. in the Desire and then in the matter of that which is attracted viz. in the darkenesse in which Essentiality proceedeth from the Attraction and thirdly the Anguish source and it selfe maketh the fourth Forme that is the flash for the Liberty causeth that and is the kindler of the anguish source 45. For the Desire in the Darknesse would have nothing else but the Liberty and the Liberty is a light without shining it is like a very deepe blew colour mixed with greene so that it is not knowne what colour it is for all colours are in it and the Desire in it selfe in its eager anguish and sharpnesse breaketh the colours and maketh an horrible consuming flash in it selfe and changeth it according to the anguish that it becommeth Red. The fourth Forme 46. Now the Liberty in the Desire suffereth it selfe not to be bound or captivated but changeth it selfe from the Red flash into Light into a glance of the Majesty and it is an exulting great Joy in the Liberty 47. For the Eye is made manifest in the Light and the a Or Substantiality Essentiality is made mannifest in the Will and then it is knowne what Light or Darknesse is also thus the Eternity is knowne and so Gods Holinesse alwayes ariseth in the wonders from Eternity and it hath neither limit nor beginning for it is an Eternall beginning comprehended in Nothing but only in the Wonders which are its owne Essence where there is neither limit nor b Time or yeares number 48. And thus nothing is knowne in the still Eternity but the glance of the Majesty and the Spirit which is borne in the Will and the Majesty hath the c Regiment Dominion 49. Beloved friend understand the sense right we meane not that the Birth apprehendeth the Liberty without but within it selfe in its Centre it apprehendeth it selfe in it selfe and maketh Majesty in it selfe and yet there is no including there but it is as when life ariseth from Death or from Nothing which d Life dwelleth onely in it selfe and this is called a e Principium Principle and that wherein it dwelleth is called Nature which hath seven Spirits and Formes as is to be seene in our second and third Booke 50. Yet this Principle hath but one Spirit which is the life of that Principle and it hath but one will neither which is the f Or satiating fulfilling of the Eternity with the glance of the Majesty 51. For this principle is the Power proceeding from the will of Eternity and the entrance or the Eternall beginning of the Power is the Life and the Spirit of the power which thrusteth forth the Essences of the begettresse and openeth the Originall of the Majesty 52. And the whole Eye which hath thus g Or formed or figured made it selfe a Glasse in the A and O is all things it is the Eternity and in it selfe in the Eye it begetteth the Majesty which is the Heart and power of the Eye and also the Spirit which proceedeth from the Power in the Heart even from the fiery Light flaming Essences 53. Thus understand the Holy Ternary in one Essence the Father is the Eternity without Ground which is Nothing and yet all things and in the Eye of his glance he seeth that he is all things and in the Power of the Majestie he feeleth tasteth and smelleth that he is Good that is that he is God although the h The Tau or Crosse T viz the i Schwerigkeit oft Breetheitguere harshnesse ariseth in the Centre 54. And in the Spirit is the moving of the Power and the Multiplication without ground and number wherein consisteth an Eternall bottomlesse multitude and all in Power 55. For
her negligence and carelessenesse and for seeking her Owne Glory and power and by that meanes hath ensnared her selfe in the wrathfull Anger of God which hath a long time subjected her under its wonders and drawne many soules into its source Consider this 96. In the third Booke of our writings this is set downe at large and that booke is somewhat easier to be understood then this is but in this is the deepest ground of Eternity so farre as a spirit can conceive for it cannot beare more well may it be described more largely but not more deeply for it is comprehended in the Abysse in both the Principles for the soule ariseth in the Abysse in both Principles and in the spirituall will in the Eternity 97. And yet if it be not wary and circumspect the Devill may easily ride in its Chariot viz. in its Will but if it be circumspect and doe cast it selfe into the will of the Majesty of God then the Holy Ghost rideth in its Will and it is his Chariot 98. And herein you may now finely search the Ground of Heaven and Hell of Angels and Devills of Evill and Good of Life and Death if you seeke as wee shall further direct you The sixt Forme of Fire 99. Seeing then two Principles are so in one Essence as no man with Reason can speake against it for every life consisteth in venome and in Light each in its owne principle and according as it hath the source so hath it also its Light therefore we must search what that is which sustaineth the life that it be not starved and what driveth forth its source that it can endure for ever 100. This now also hath two differences for the Light-life hath its owne source and driving and the Fire-life also its source and driving each in it selfe but the Fire-life is the cause of the Light-life and the Light-life is Lord of the Fire-life and herein lyeth the i Mysterium Magnum Great Mysterie 101. For if there were no Fire there would be no Light and also no Spirit and if there were no Spirit to blow up the Fire it would be smothered and Darknesse would be and the one would be a Nothing without the other therefore they belong both together and yet divide themselves one from another but without any k Or removing fleeing and yet there is a fleeing of the Spirit 102. You may understand it by this looke upon the glowing Fire first there is the Matter from whence it burneth viz. the harsh attracted bitter substance which hath an Anguish source and is a l Corpus Opacum darke Body whether it be wood or any such thing 103. Now when it comes to be kindled you see Three Principles first the wood in the Darknesse with the Externall m Property and Condition or Quality source of this world which also hath its owne Life or else it would not take fire 104. Now the Fire hath a wrathfull harsh strong bitter desiring n Quality source which begetteth thirst a devouring and consuming and the great bitternesse is its right Spirit an Enrager and awakener which hath all Essences of the Life in it and it is the power of the life and of the driving otherwise there would be no burning 105. That maketh the great anguish-seeking after the Liberty and in the Fire it attaineth the Liberty for it consumeth the darknesse in the wrathfulnesse and also the matter of the Fire from which it burneth 106. And thereby wee know that one Spirit which divideth it selfe into two Principles o Inseparabiliter into two Spirits but not severedly and yet fleeing one before another and the one catcheth or apprehendeth not the other and the one is the life and cause of the other 107. And therefore they are two Principles seeing they have a twofold source and life and yet there is but one roote from whence they proceed and one of them affordeth life and the other affordeth food for that life This is a wonder and yet no wonder for there is nothing that can wonder at it for it selfe is All things in one only Essence 108. Now the fire 1. Fire in it selfe is first a seeking 2. Seeking to draw into it selfe and that is the substantiality the Phur for the seeking maketh it in the Desiring by its attraction 3. Desiring attraction or else there were Nothing and the Attraction is the bitter sting a destroyer which the substantiality 4. Substantiality or Corporality cannot endure and will not suffer and that not willing to suffer is an anguish a will to overcome the substantiality with the bitter sting 5. Sting and the anguish 6. Anguish pierceth into it selfe and catcheth at the Liberty 7. Liberty and the Liberty is a light in comparison of Darknesse 109. Now the Anguish is an horrible sharpnesse and thus the Liberty is taken and sharpned so that it becommeth a fire-flash and the Anguish-will in the sharpnesse of the bitter flash consumeth the Substantiality be it wood or any other thing 110. Now when this hath consumed it then the Anguish is a Darknesse againe and the flash remaineth hidden in it selfe againe and is an Extinguishing and the anguish is in the darknesse as at first before the flashing of the Fire and it remaineth onely in a terrible source where the bitternesse is alwayes made more terrible by the rough attraction 111. Now this is thus according to the Outward Principle of this world as we see undeniably by experience seeing then there is an alwayes enduring Essence in the Eternity we therefore demonstrate it thus behold and consider it deeply and reade this with diligence 112. The sinking of the anguish in the Eternall darknesse is an Eternall hunger and an Eternall thirst and an Eternall Desiring and the darknesse in it selfe attaineth nothing in the Eternity that p Or Liberty it can satiate it selfe withall out of the q Understand by this the sinking of the hunger and thirst of Hell and of Anger Eternity therefore it is rightly and truly the hunger and thirst of the Abysse of Hell and of the anger of God 113. But the will in the anguish because it can attaine or finde nothing therefore it maketh a figure and a similitude to it selfe in the desiring with the eager attraction and the eager harsh bitter darke Essence is the Materiall similitude it selfe it eateth it selfe and is it selfe the matter of the Fire that so the Eternall flash may alwayes continue and the wrath is alwayes an Eternally continuing burning and burneth Eternally out of the Darknesse and hath its owne Life in it selfe viz. the bitter sting of the Anguish which rageth and raveth and is the r Rigling stirring and originall of the Life and that is Å¿ Or Principium A Principle 114. And understand hereby the Eternall desiring seeking an Eternall Coveting and yet having nothing but it selfe an Eternall Envious Enmity
hence it followed that he was thrust out from the Divine Mysterie from the highest Thrones into the darke Magick fire and is throwne downe beneath viz. into the Abysse of the Darke world N. 39. where he must dwell without the Principle in the horrour of Fire that is in the first three formes m Or till fire or before the fourth forme which is fire it selfe of Fire in the Anguish and there he hath his Hell as below N. 40. is to be seene and thither also doe the damned soules fall where to Eternity they cannot see God The other line of the Crosse upwards 206. Over that line N. 1. above standeth Abysse Eternity signifying the Liberty without the Principle and thereby is n Or understood meant the Mysterie of the Eternity wherein every Creature standeth in its owne source in its owne fire whether in Darknesse or in Light and hath no other light but what shineth o Or in the Creature it selfe in it selfe and it also comprehendeth that light p Or beside it selfe outwardly without it selfe Both worlds viz. the Light and Darke world are in one another but the Light is not attained except a creature be capable q Or to receive it of it 207. There are Angelicall Thrones which we know nothing of our knowledge reacheth onely r In Locum or space or bounds unto the place of ſ Or that this world so farre as the kindling in the Creation did reach and t For a resemblance of it therefore this wheele is made with the Crosse in it SONNE number 41. and of the Heart 208. Over the upright line standeth SONNE N. 41. and at the left Angle or Point N. 9. FATHER and at the right line N. 14. HOLY GHOST signifying the Persons and birth of the Holy u Or Triplicity Trinity The ♡ in the Crosse is the Centre and signifieth the Eternall band of the x Or Threenesse Trinity 209. The word SONNE N. 41. signifieth the Word which the Eternall FATHER alwayes speaketh from Eternity in the Light and Darke world according to the property of each source 210. But the Three Persons are free from the Crosse and touch not the line which signifieth that God is free from Nature and is not comprehended y Or by in Nature but he dwelleth in himselfe and indeed also in Nature but is not comprehended by that which doth not z Give up it selfe to him yeild it selfe into him Of the Heart in the Crosse 211. The Heart in the Crosse signifieth first that the Heart of God hath manifested it selfe in Nature a Or with by the Principle of Fire whence the Majestick Light ariseth secondly it signifieth the Manifestation in the Humanity wherein the Heart of God hath manifested it selfe with a Humane Heart and how that humane Heart hath obtained the comprehension of the Holy Trinity as it is the Centre in the Crosse where we must understand the Inward man viz. the Inwward Heart 212. And we may see that the HOLY GHOST at the Right line N. 14. goeth forth from the Heart in the Light world which signifieth that the HOLY GHOST dwelleth in the New-borne Heart viz. in the Image and continually bringeth the Will of the Image into the Divine Light world and as this Heart in the Crosse is united b Or with to the Holy Trinity so must the Humane Heart c Or we meane understand the Inward man be united d Or with to the Deity that God may be all in all in him even will and deed 213. But the word SONNE number 41. standing above over the line of the Crosse severed from the Heart signifieth that the Man Christ is become Lord e Or over All. of All and is King over this whole Circle For God hath manifested himselfe in the Humanity and this Man comprehendeth the whole Divine f Or substance Essence in him for there is fulnesse there is God and the Divine g Or know or acknowledge Essence in him and without him we can finde God no where else but in the h Or substance Essence of Christ therein * Or Deity is the whole fulnesse of the i Col. 2.9 God-head bodily Heaven number 42. 214. The word Heaven upon the upright line of the Crosse number 42. signifieth first that heaven is in the Man Christ and also in us and that we must enter by his Crosse and Death into him in his Heaven which is himselfe for upon the Crosse Heaven is opened againe and borne anew l Or to us in us Secondly it signifieth that the true Divine Heaven is an Habitation m For. of the Divine Desire viz. of the Divine Magia Therefore it cannot be said that we enter into it but that we are begotten n Or into it in it o Or by out of Gods Fire in the Divine p Or substantiality Essentiality and no otherwayes but upon the Crosse viz. through and in the Birth of the Holy Trinity Pure Element number 43. 215. The words Pure Element number 43. upon the upper line of the Crosse signifieth the internall world out of which the Externall with the foure Elements is brought forth and its q Or substance Essence standeth in the internall roote Holy Ghost number 44. Sonne number 45. 216. Moreover it is to be noted how r Viz. pure Element those words stand begin and end for they begin at the outward Circle at the left hand where above number 5. the Holy Ghosts Character V standeth and below number 8. ſ Or Being or substance Essence and they goe through the two Circles at the Right hand to the t Viz. the space between the second Circle and the third second space which signifieth the Originall of the pure Divine Element the Habitation and u Or substance Essence whence it ariseth viz. from the Spirit of the Eternall Mysterie in the Divine Essentiality viz. in the Essence of the Great Mysterie and yet it is manifest onely in the second Principle viz. in the Essence of the Sonne and Holy Ghost as above at the Circle on the Right hand may be seene number 44. and 45. Father number 46. Holy Spirit of Divine * Or Wit or Reason Wisdome and understanding number 47. 217. The Pure Element is the working in the True Heaven and it shutteth it selfe in and up with the Crosse it is the springing or stirring in the Fire and in the Heaven of Light whence the Divine Essentiality understand the Essence and not the Spirit of God is a life for it reacheth not into the Essence of the Father number 46. below which Circle there standeth Divine wisdome but the Holy x Or Ghost Spi it number 47. giveth Divine y Or Wit or Reason wisdome and z Or knowledge understanding 218. The Element is an a Or substance Essence in respect of the Deity as the life
understanding 120. The five Senses lie in the Naturall understanding in a Spirituall manner and in the second Property viz. in the motion in the fiery Mercury they lie in a Naturall manner 121. The sixt Property giveth understanding in the voyce or sound viz. in the q Articulation speaking of the word and the second property of Nature is the producer and also the House Toole or Instrument of the speech or voyce in the second Property the Power and vertue is painefull but in the sixt Property it is joyfull and pleasant and the difference between the second and sixt Property is in Light and darknesse which are in one another as fire and Light there is no more difference between them ☽ The seventh Property 122. The seventh Property is the substance that is the subjectum or house of the other six in which they all are substantially as the soule in the body by this we understand especially as to the Light-world the Paradise or budding of the working Power 123. For every Property maketh unto it selfe a Subject or r Or resemblance Object by its owne Effluence and in the seventh all the Properties are in a temperature as in one onely Substance and as they all did proceed from the unity so they all returne againe into one ground 124. And though rhey worke in different kindes and manners yet here there is but one onely substance whose power and vertue is called Tincture that is an holy penetrating growing or springing Bud. 125. Not that the seventh Property is the Tincture but it is the Å¿ Corpus aut Substantia Body of it the Power and vertue of the Fire and Light is the Tincture t Or with in the substantiall Body but the seventh Property is the substance which the Tincture penetrateth and sanctifieth we meane that it is thus according to the power and vertue of the Divine manifestation but as it is a Property of Nature it is the substance of the attracted desire of all properties 126. It is especially to be observed that alwayes the First and the seventh Property are accounted for one and the second and sixt also the third and fift and the fourth is onely the dividing Marke or u Or Limâ—t bound 127. For according to the manifestation of the Trinity of God there are but three Properties of Nature the first is the Desire which belongeth to God the Father yet it is onely a Spirit but in the seventh Property the Desire is substantiall 128. The second is the Divine power and vertue and belongeth to God the Sonne in the second Number it is onely a Spirit but in the sixt it is the substantiall Power and vertue 129. The third belongeth to the Holy Ghost and in the beginning of the third Property it is onely a fiery Spirit but in the fift Property the great Love is manifested therein 130. Thus the Effluence of the Divine Manifestation as to the three Properties in the first Principle before the Light x Appearet is Naturall but in the second Principle in the Light it is spirituall 131. Now these are the seven Properties in one onely Ground and all seven are equally Eternall without beginning none of them can be accounted the first second third fourth fift sixt or last for they are equally Eternall without beginning and have also one Eternall beginning from the unity of God 132. We must represent this in a typicall way that it may be understood how the one is borne out of the other the better to conceive what the Creator is and what the Life and Substance of this world is Of the third Principle viz. The visible world whence that proceeded and what The Creator is 33. THis visible world is sprung from the Spirituall world before mentioned viz. from the outflowne Divine Power and vertue and it is a Subject or Object resembling the Spirituall world the spirituall world is the Inward ground of the visible world the visible subsisteth in the Spirituall 134. The visible world is onely an Effluence of the seven Properties for it proceeded out of the six working Properties but in the seventh that is in Paradise it is in Rest and that is the Eternall Sabbath of Rest wherein the Divine Power and vertue resteth 135. Moses saith God created Heaven and Earth and all Creatures in six Dayes and rested on the seventh Day and also commanded y Or to rest on it it to be kept for a Rest 136. The understanding lieth hidden and secret in those words could not he have made all his workes in one Day neither can wee properly say there was any day before the Sun was for in the z Or depth or vast firmament above the Moone Deep there is but one Day in all 137. But the understanding lyeth hidden in those words he understandeth by each dayes working the Creation or Manifestation of the seven Properties for he saith In the Beginning God created Heaven and Earth The first Day 138. In the FIRST Motion the Magneticall Desire compressed and compacted the fiery and watery Mercury with the other Properties and then the grossenesse separated it selfe from the Spirituall Nature and the fiery became Metals and stones and partly Salnitre that is Earth and the watery became water then the fiery Mercury of the working became cleane and Moses calleth it Heaven and the Scripture saith God dwelleth in Heaven for this fiery Mercury is the Power and vertue of the Firmament viz. an Image and resemblance of the Spirituall world in which God is manifested 139. When this was done God said Let there be Light then the Inward thrust it selfe forth through the fiery Heaven from which a shining power and vertue arose in the fiery Mercury and that was the Light of the outward Nature in the Properties wherein the a Or growing vegetable Life consisteth The second Day 140. In the SECOND Dayes worke God separated the watery and fiery Mercury from one another and called me fiery the Firmament * The * seven Formes of Spirits mentioned REVELA cap. 1. ♄ ☽ The First forme Harsh Desiring will 1. Darke-world a similitude of it is a Candle ☿ ♃ Second Bitter or stinging ♂ ♀ Third Anguish till the flash of Fire ☉ Fourth Fire Dark-fire Light fire 2. Fire-world a similitude of it is the fire of a Candle ♀ ♂ Fifth Light or Love whence the watet of Eternall Life floweth 3. Light-world a similitude of it is the Light of a Candle ♃ ☿ Sixt. Noyse sound or Mercurie ☽ ♄ Seventh Substance or Nature  The First Principle Darke or Fire of Wrath Light or Fire of Love The second Principle The Dark-world hence God the Father is called an Angry zealous Jealous God and a Consuming Fire The Light world hence God the Sonne the word the Heart of God is called a Loving and Mercifull God The third Principle This world of foure Elements which is produced out of the two Inward Worlds and