and then come others to play and strive and contend also till the Evening till they goe to sleepe into their owne Countrey out of which they are come for wee were in the Land of Peace but the Devill perswaded us to goe in to his unpeaceable Countrey 112. Deare children what doe wee meane that wee are so obedient to the Devill why doe wee so contend about a Tabernacle which wee have not made nay this Countrey is not ours nor this Government ours it is our Mothers and the Devill hath defiled it let us pull it off and goe to our Mother that shee way put us on a faire pure Garment againe and then wee neede not contend about the defiled Garment heere wee contend about a Garment because one brother hath a fairer Garment then another and yet the Mother putteth every ones owne Garment upon them and why therefore doe wee contend with our Mother who hath brought us forth are wee not all her children Let us be obedient children and then shee will purchase a new Garment for every one of us and then wee shall rejoyce wee shall all forget the defiled one 113. Wee goe into the Garden of Roses and there are Lillies and flowers enough wee will make a Garland for our sister and then shee will rejoyce with us wee have a Round to dance and wee will all hold hands together let us be very joyfull there is no more might to hurt us our Mother taketh care for us wee will goe under the figtree how abundant is its fruit How faire are the Pine Trees in Lebanon Let us be glad and rejoyce that our Mother may have joy of us 114. Wee will sing a song of the Driver or Oppressour who hath set us at variance How is he captivated Where is his power Hee is not heere to be found neither hath hee gotten the defiled Garment which wee contended about the Mother hath it in her keeping How poore he is Hee domineered over us but now he is bound O Great Power how art thou thus brought to scorne thou that didst file aloft above the Cedars art now laid under foote and art so voyd of Power Rejoyce yee Heavens and yee children of God for hee that was our Driver Oppressour and persecutour who plagued us day and night is captivated Rejoyce yee Angells of God for Men are delivered and malice and wickednesse is taken captive The Twelfth Chapter Of the true Christian Life and Conversation What Man is to doe in this Valley of Miserie that he may worke the workes of God and so attaine the Eternall Highest Good 1. THere is nothing more necessary and profitable to Man in the valley of Misery upon Earth then for him to learne to know what he is from whence he is and whither he tendeth what a Or businesse he undertaketh What he getteth or acquireth course he taketh and whither he goeth when he dyeth there is nothing more profitable then to know these things for the outward conversation remaineth in this world but what the heart conceiveth that a Man taketh with him The will of the spirit of the soule is Eternall that which is comprehended in the will of the spirit of the soule that the soule carrieth with it when the soule and body part Therefore it is necessary for us to labour for somewhat that is Good wherein the soule may accomplish its Eternall sport and have its joy therein for the works of our soule follow after us and the works of our hands and of the outward spirit remaine in this world for the soule is in the Eternity whatsoever it maketh and imagineth heere that standeth alwaies before it unlesse it breake that againe and then it is as a broken worke which it hath no more to doe withall for it is gone out from that for the Eternall cutteth an Eternall Modell and the corruptible and * Or Inchoctive inceptive cutteth a corruptible Modell for after this time every thing will stand in its own Modell for that which the Eternall Will conceiveth that getteth an incorruptible forme if it selfe doe not breake it 2. Therefore it is good for Man to choose in this life that which is best in which he may have joy Eternally for when thou choosest Beauty Bravery and Honour or Riches then thou art thereby made b Vselesseâ— unbeneficiall to thy brother and sister who are in Misery in this world for the Bravery of this world despiseth the meane and simple and Riches wringeth away the sweate from the poore or grindeth the Faces of the Poore and great Power and Authority presseth and oppresseth the low and miserable Great honour despiseth the simple and will not condescend to the needy seeing therefore in the other life the soules of many that have been simple miserable and in this world contemned poore oppressed and dejected will appeare and seeing it is certaine that in their forme will not be comprehended much highnesse bravery desire of might and honour for their soules have in this valley of misery onely shut up themselves into the meek Love of God and yeelded themselves into simplicity and lowlinesse and have not dared to have communion with might pomp and great honour for such things have had no affinity with them 3. And seeing it is so that the soules in the other life shall have Joy one with another and enjoy the gifts and vertues one of another and seeing then the soules will have their substance which they have heere taken in and conceived appeare in their Eternall Will as a Figure therefore wee ought very highly and heartily to consider it that wee doe not in this world conceive and let into our hearts Pride and stoutnesse also covetousnesse and oppression of the miserable for with these wee cannot enter into the Congregation of Christ they receive us not into their society for it is a contrariety to them 4. For in the Kingdome of Heaven there is nothing but Love and Concord every one inclineth his love and favour to the other and every one rejoyceth in the gifts power and c Iustre or Brightnesse Beauty of the other which they have obtained from the Majesty of God and they all give thanks to God the Father in Christ Jesus that he hath chosen and received them to be children for the mighty power of the strong who have been Mighty in Faith and in the Wonders of God rejoyceth for the weake that the Spirit of God is in them and that they also are in the Wonders in the Eternall Will 5. Therefore deare children and brethren in Christ let us in this world inclose our hearts minds and wills in humility into one Love that wee may be one in Christ If thou art highly advanced to power authority and honour then be humble despise not the simple and miserable but consider that in the other life they shall be in one highnesse with thee squeeze not the oppressed afflict not the afflicted that they may not
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
The Third Booke of the Authour being The High and Deepe Searching out of The Threefold Life of Man through or according to The Three Principles by JACOB BEHMEN aliàs Teutonicus Philosophus Written in the Germane Language Anno 1620. Englished by J. SPARROVV Barrester of the Inner Temple London LONDON Printed by M. S. For H. Blunden at the Castle in Corn-hill 1650. A SHORT CONTENTS of this BOOKE BEing a High and Deepe Searching out of the Three-fold Life of Man through the Three Principles Wherein is clearly shewen that which is Eternall and also that which is Mortall And wherefore God who is the Highest Good hath brought all things to light Also wherefore one thing is contrary to another and destroyeth it and then what is right or true and what is evill or false and how the one * Or distinguisheth severeth it selfe from the other Wherein especially the Three Principles are founded which art the onely originall or fountaine whence all things flow and are generated VVhereby the multitude of Meanings and Opinions about Faith and Religion may be knowne and what is the cause of the multitudes of Opinions among Men concerning the Essence and Will of God also what is best for Man to doe that he may attaine the highest and Eternall Good And then concerning the End and issue of All things wherefore all things have appeared in such a property and Essence as they have had for the comfort of the poore wounded sick soule of Man and for the Rebuilding or Edification of the true Christian Religion wherein the Antichrist standeth quite naked and revealed Set downe for a Remembrance to our selfe and for a stay to uphold us in these distracted miserable Times THE THIRD BOOKE OF THE AUTHOUR Being a High and Deep Search Concerning The Threefold Life of Man The First Chapter 1. WHen wee consider the beginning of our Life and compare the same with the Eternall Life which we have in the promise we cannot say nor finde that we are at home in this life For we see the beginning and the end of the outward life as also the totall decay and finall corruption of our bodies and besides we see or know of no returning into this outward life neither have we any promise of it from the high and eternall Good 2. Seeing then there is a Life in us which is Eternall and Incorruptible wherewith we strive after the highest Good and a life from this world which is finite and corruptible and also a life in which the source originall cause of Life standeth wherin the highest danger of Eternall Perdition misery and calamity doth consist therefore it is of necessity that we consider the beginning of Life from whence all these things proceed and have their originall 3. So now when we consider the life what it is then we finde that it is a burning Fire which consumeth and when it hath no more fuell to feed upon it goeth out as may be seene in all Fires For the life hath its nourishment from the body and the body from the food for when the body hath no more food then it is consumed by the fire of the life so that it fadeth and perisheth as a faire flower when it hath no water withereth 4. But seeing there is in Man a life which is Eternall and Incorruptible which is the soule which is also a Fire and hath need of nutriment as well as the Elementary life hath therefore we ought to consider the property and food of that life what that is which continually feedeth it so that it never goeth out in Eternity 5. And thirdly we finde in the life of our soules that there is in it a greater hunger after another higher and better life viz. after the highest Good which is called the Divine Life insomuch that the soule is not contented with its own food but it desireth with great longing and panting the highest and best Good not only for a pleasant habitation but in a hunger for a food 6. And so now we perceive in our very great and true knowledge that every life desireth its own Mother out of which the life is generated for a food as the Wood which is the Mother of the Fire that the Fire desireth to have and if it be severed from its Mother it goeth out In like manner the Earth is the Mother of all Trees and hearbs and they desire it and the water with the other Elements is the Mother of the Earth or else it would be dead or barren and there would grow neither metalls trees hearbs nor grasse out of it 7. We see especially that the Elementary life consisteth in a boyling and is a kinde of seething and when it leaveth boyling it goeth out also we know that the Constellations kindle the Elements and the Starres are the Fire of the Elements and the Sunne kindleth the Starres so that there is a boyling and seething amongst them but the Elementary life is finite and corruptible and the life of the soule is Eternall 8. Now seeing it is Eternall therefore it must also be from the Eternall as the deare Moses hath written very rightly of it That God breathed into Man the living breath and so Man is become a living soule 9. Yet we cannot say though indeed Man standeth in a Threefold Life that each life is apart in a severall forme but we finde that they are in one another and yet each life hath its own working in its Dominion viz. in its Mother For as God the Father is all because all cometh from him and he is present every where and is the fullnesse of every thing and the thing doth not comprehend him also the thing is not God nor his Spirit nor the true Divine Essence so that it cannot be said of any comprehensible thing that it is God or that God is here present more then in other places and yet he is really present he containeth the thing and the thing containeth not him he comprehendeth the thing and the thing comprehendeth not him for he dwelleth not in the thing but in himselfe in another Principle 10. So also is the soule of Man breathed in from God it dwelleth in the body and is invironed with the Spirit of the Starres and Elements not onely as a Garment covereth the body but it is infected with the Spirit of the Starres and Elements as the Pestilence or other infectious disease infecteth the Elementary Spirit so that it poysoneth its body and so it decayeth and dyeth and then the source or property of the Starres also breaketh it selfe off from the soule and consumeth it selfe whrereby the Elementary Mother breaketh off and so the Spirit of the Starres hath no more food and therefore consumeth it selfe but the soule remaineth a Or Crude empty or feeble or faint naked because it liveth by another food 11. Understand us here in this manner though the soule be thus captivated with the Spirit of the Starres and
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
and the blossome of the Noble Tincture springeth up upon the Crosse as is mentioned before and the blossom of the life in the Tincture as a pleasing fire springeth up like a sprout and the skreek sinketh downe as a faintnesse and weaknesse thougn there is no parting asunder but the formes of the Divine Nature are in such a manner and that sinking downe is as a joy and is not the spirit in the six Formes which are incomprehensible for the sinking is comprehensible by the spirit and the r Or habitation Joy hath all the formes of the Spirit and is the food and satiating of the Spirit for it hath its originall out of the soure Matrix and so every life eateth of its own Matrix or Mother 23. And although wee have no tongue here that can according to our outward Language bring these hidden Mysteries to the understanding yet wee speake as a Childe of its Mother For the Mother hath taken up our minde and our sense sinketh downe into her boosom where then wee see in the light and know our Mother and speake thus of our Mothers house and of her food which wee live upon 24. And though wee cannot well speake the Language yet wee know it in the sense very well and the cause why wee have not that Language is because according to the outward Man wee are altogether a stranger in our Mothers house for the outward man doth not belong to that house and therefore it hath not the Mothers Tongue or Language but speaketh with the sense of the inward Man which reacheth to the Mother 25. Therefore heere wee shall be as it were dumb to those which are not borne of God for according to the outward Man wee are in this world and according to the inward Man wee are in God therefore the sense of the minde speaketh of the Kingdome of Heaven and the outward Spirit which is generated from the Principle of this world speaketh u Or from of this world and the inward Spirit borne of God speaketh u Or from of the Inward World 26. Since then wee are generated out of both worlds therefore wee speake in two Languages and so wee must be understood also by two Languages one whereof will despise this work and the other will highly beleeve and love it for every spirit taketh its own the Spider poyson the Bee honey the corrupt Adam in Ismaell loveth scorning the true Man in Christ with Isaack loveth obedience 27. But seeing we are with our soule in this world in a strange lodging and yet wee certainly know that wee must travaile either into Heaven to God or into Hell to the Devill and since wee like not the Devill wee should doe well to seeke after the Kingdome of Heaven and to cast our minde and thoughts upon it for thereby wee gaine the precious Crowne of Pearles instead of the Crowne of this world which the Devill hath set upon us through sinne wherewith we goe about in this world with brave shewes in hypocrisie in high-mindednesse and in our own authority and power and therefore wee will let them goe and speake of our Mothers Crowne in our Native Countrey 28. Wee have sufficient understanding of it if wee know our selves aright and wee finde it in our body and soule as also in the forme and shape of the body but especially in the Minde but the Spirit of this world knoweth not it selfe except another light shine in it wherein the minde can see and know it selfe 29. For the Spirit borne of God which goeth forth from God in the Divine sense or understanding openeth to the minde the understanding and knowledge so that man seeth himselfe in the Bands of this world yet he seeth not his Glory but he looketh in Ternarium Sanctum into the Holy Ternary into the Angelicall world which he laboureth for with great longing and there is a continuall restlesnesse in him 30. For he is attracted by two viz. by the Spirit of God and by the Devill in whose bands also he is tied according to the outward sinful Man and his Centre standeth directly upon the Crosse and he is in this world like a Balance whereof one part goeth suddenly up and then suddenly downe againe and wee are here onely in a valley of misery anguish and perplexity 31. Now seeing God is so neere us yea in our selves therefore let us seeke him and if we would finde him wee must turne away from this world and become like a little Infant that is without understanding which onely hangeth to the brests of its Mother and wee must be new borne in God with our minde and thoughts or else wee cannot see him and Christ himselfe teacheth us the same saying that his light shineth in us 32. Wee must wholly reject our own Reason and not regard the dissembling flattering Art of this world it is not availeable to helpe us to that Light but it is a meere leading astray and keeping of us back 33. This wee intimate to the Reader that he may know what it is which he readeth it is not the writing of a Man of understanding but of a Childe as a childe newly borne from the Mother is a stranger to this world and hath no understanding of it 34. Therefore wee speake of our Child-like Birth in God for our beginning is upon the Crosse wee are created upon the Crosse as to our soule therefore the Body also is a Crosse and the Centre viz. the Heart is in the midst of the Crosse and wee are with Adam gone forth from the Image of the Crosse into the Image of the Serpent But the Sonne of the Virgin hath regenerated us againe on the Crosse to a Heavenly Image 35. Therefore wee will speake what wee see and know in the Ground and not be silent for a Crosse-birth keepeth its Centre in Ternario sancto in the Holy Ternary understand it right in the holy number Three but not in the Majesty which is without Essence but in the distinction of the Trinity where the Deity is called Father Sonne and Holy Spirit where the two Principles part the Holy and the Wrathfull and there it is that the flash maketh a Crosse and upon the Crosse the Heart of God is generated from Eternity to Eternity and standeth as a Heart in the body or as God the Fathers word in his Centre and so maketh another Centre in it selfe as the Light maketh another Centre then the Fire and yet they are not parted asunder For it entereth into it selfe into the Light of the Liberty of the Father 36. Therefore it is the Heart of God for it is the power of the Majesty and affordeth the x Glance or Brightnesse Lustre power and glory of the Majesty 37. Out of this Word the Father speaketh forth his Spirit as the fire sendeth forth the Aire through the Light which Spirit goeth forth from the Word into the meeknesse of the Word and bringeth with him
Three dwelleth and that Substantiality is the Element of God for there is a life therein but without understanding in which the Paradise of God consisteth for the seaven Spirits of God work therein and it is as a k Or Vegetation growing and herein consist the Great Wonders of God according to all Essences infinitly 54. For every forme of the Essences bringeth forth its fruit which by the wrestling of the Wheele attaineth its highest Ornament and Power and yet passeth away with being overcome for all is herein as a wrestling where one is now uppermost and mighty and then is overcome againe and another riseth up which hath other Essences and so it is a holy sport a joy or fruit of Angells a fulfilling of the will of every life 55. Here againe wee neede an Angells Tongue for the Minde ever asketh how and where for when the Deepe is spoken of which is without comprehension and number or measure the minde alwayes understandeth some corporeall thing 56. But when I speake of the Virgin of the Wisdome of God I meane not a thing that is confined or circumscribed in a place as also when I speake of the number Three but I meane the whole Deepe of the Deity without end and number or measure 57. But every Divine Creature as are the Angels and soules of Men have the Virgin of the Wisdome of God as an Image in the Light of Life understand in the Substantiality of the Spâ—rit wherein is the number Three dwelling in it selfe 58. For wee comprehend before us the number Three in the Image viz. in the Virgin of the Wisdome of God understand l Externally without our Person wee see only the Majesty of the Deity for the Creature comprehendeth not the number Three in the appearance to the eye but the Spirit of the soule which standeth in the Divine Centre seeth it but not perfectly 59. For the Spirit of a soule is out of one forme of Nature and yet can bring forth in it selfe all formes of Nature Seeing then there is nothing m Totall whole and perfect but onely the number Three or the Trinity therefore other things are n Various distinct and different severall or divided as there are various o Of different qualities and properties sorts of Angells 60. And so the Essences of the Centre in God as to or with the Angelicall Spirits stand all in the Wonder and God is manifested in a Creaturely Forme by the Angelicall world for they are all out of the Beeing of God 61. Wee speake thus onely concerning the Distinction of the Great Wonders in God The spirits of Angells are not generated out of the substantiality which is without understanding but out of the Centre of the seaven formes or Spirits of the Eternall Nature out of each Forme a Throne Angel and out of the Throne Angel his Angels or Ministers and therefore a whole p Or Hierarchy Dominion is fallen with Lucifer 62. And the Kingly and Princely Dominions or Governments of this world have their originall here for seeing q Worldly Dominion it hath a principle of its own therefore it hath all formes of the heavenly r Government and though the flattering Hypocrites the High Spiritualty as they call themselves who lift up themselves above Kings and Princes will not beleeve it yet it is true 63. For the fierce Might of the Principle of this world driveth its Å¿ Ordinance of Government order according to the Heavenly Forme And although the fierce Spirits of the hidden seales doe powre forth their Vialls of anger heere in the Dominions and Governments of the Principle of this world and that the Devill getteth great Prey in it what is that to the heavenly Ordinance of Government have not wee Life and Death before us and may choose and take which wee will who can blame God then Every one may goe whither he will To whom he giveth himselfe a servant in obedience his servant he is and in that Kingdome he shall ever be whether he be Prince or Servant 64. And though one be a superiour Leader and Ruler in this worldly Principle yet he hath not therefore t Jus Divinum Divine Authority but in that Condition he is a Steward of the Principle and is under the seales which under his Government bring their Wonders to light 65. A Prince is as often a servant in obedience to the Devill as a miserable Heardsman is and there is no difference between them but in the Office they beare which he beareth u To. for God and not u To. for himselfe 66. For in the Courts of Kings and Princes the Vialls of wrath of the hidden Seales or Spirits are powred forth from whence cometh the Thundering Lightning and Warres Contention and Strife upon Earth which the flattering Hypocrites of the great Whore in Babel which ride as a God upon the Beast the might of Princes doe continually blow up by their sounding of their Trumpets which Princes should take heed of if they will prevent their going with the whore into the Lake of Brimstone of the wrath of God as may be seene in the Apocalyps The Gate of the Distinction between the Substantiality and the x The one pure Element Element Also between Paradise and y The Eternall Heaven Heaven Every substance hath its Forme which the Reader should understand to be one of these foure and wee will shew him the Distinction 67. The Heaven standeth in the Matrix of the sourenesse which in the Meeknesse is called the Water-Spirit and is the outward Enclosure or Firmament which parteth the Principles 68. The substantiality is in the Heaven and is the vertue or Corporeity of the seaven Spirits of God and is called the Body of God which our hands are not able to comprehend or feele and yet it is in substance and comprehensible by the Spirit for it is the body of the Spirit also the body of our soule if wee be new-borne in God for it is Christs body which he giveth us in the Faith to eate as is to be seene in his Testaments and the one Element leadeth the Principle therein as a moveable Life which indeed is not the Spirit of God it selfe but the Spirit of God hath this life and substantiality in him as a body and he is first the Spirit of understanding and of omnipotency 69. For Paradise is the springing up out of the Essences in the Divine Centre which Parad se z Or Sprouteth goeth through all Formes it goeth through the one Element and through the substantiality and also through the Heaven as a springing of a pleasant Garden therefore Adam even in this world was in Paradise 70. O Deare Children if yee understood this how would you tread underfoote the Contentions of the Sophisters Much consisteth herein which shall hereafter be shewne you so far as wee ought let none be wilfully blinded nor be offended with
Or Syllable Schuff which signifieth Created but in all Words and Names that are in every Language of every Nation every one according to its own understanding and meaning 87. Indeed it is not good that man should have knowne it but since he is gone out of the Inward into the Outward and standeth now in the Seeking therefore he must enter againe into the Inward where in this hidden Mystery he beholdeth the mystery of the Creation 88. When you say Schuff which signifieth Created the p Or Breath Spirit formeth it selfe in the Mouth and shutteth the Teeth together and sisseth through the Teeth as a kindled Fire that burneth but openeth the Lips and keepeth them open and then goeth the pressure from the Heart and the upper Teeth leane upon the under Lip and the Tongue draweth back and leaneth upon the nether Gummes and the spirit or breath thrusteth the syllable Schuff forth through the Teeth and the word of distinction which the syllable Schuff thrusteth forth remaineth in its seate in the Heart and doth not awaken the soure Mother in the strong Might so that it kindleth no Fire The R is the Character of the fire-source for every Letter is a Spirit and is a forme of the Centre although by the transposing and turning of the word they alter yet every Letter hath a meaning or understanding in the Centre but it is wonderfull and yet is apprehended in the sense when the Light is shining in the Centre 89. Behold Man is the similitude of God for his soule is q Or from the Centre of the Crosse out of the Centre upon the Crosse where the Eternall Word is Generated comprehended by the Spirit of God there the Spirit hath comprehended all the Three Principles and brought them into a body as wee see that the Spirit liveth from the inward and from the outward viz. from the Spirit of the Centre as also from the Spirit of this world viz. from the Aire 90. Now as the Spirit of Eternity hath formed and framed all things so also the spirit of Man formeth them in his Word for all ariseth from r Alias one and the same Centre his Centre for the humane spirit is a forme figure and similitude of the Number-Three of the Deity whatsoever God is in his Nature that the spirit of Man is in it selfe and therefore he giveth every thing its Name according to the spirit and forme of every thing for the inward speaketh forth the outward 91. And as this world was from Eternity hidden in the Nature of God and stood in the Wisdome and as may be said hath a beginning and end from the Word of the Centre spoken forth from the outgoing spirit of the Centre understand out of the Substantiality of Nature into a comprehensible substance where this world appeareth as a Principle having its own source and Government And so also the Name and similitude of God viz. this world is in the spirit of Man and it speaketh them forth with its word in the same manner as they were spoken in the Nature of God from the Spirit of God in the Wisdome where then they were seene in the Light of God 92. Observe it rightly accurately and deedly the humane spirit in its Three-fold Forme hath all the Three Principles in it viz. the Kingdome of God the Kingdome of Hell and the Kingdome of this world and it speaketh forth from it selfe from the source forme and frame of every Beeing whether it be Heavenly Earthly or Hellish as it hath been spoken forth or expressed by the Spirit of God from Eternity in the invisible substance of the Eternall Nature as a figure or spirit of the Word of God and was without substance till the A and O and in the A and O in the beginning and end so also the spirit of Man speaketh it forth in beginning and end without substance for the substance was once Created in the Creature 93. And observe us thus further concerning the Language of Nature when wee say Im Anfang Schuff Gott Himmel und Erden in the Beginning God Created Heaven and Earth then wee name or expresse all that out of which Heaven and Earth was Created and this the Minde ſ Enlightned by God in the Light of God onely understandeth 94. For as the forme of this world was seene in the Light of God before the substance was so also the Minde in the Light of God seeth it in the Creation as it is brought into Essence or Substance for Nature in the spirit of Man and Nature in the Spirit of God according to the Three Principles is of one and the same Essence or Substance the humane spirit is a perfect Sparkle t Or of from it 95. But you must know that as the Eternall Nature hath not the Glance and Might of the Majesty in its own power so that it can comprehend the Number-Three in Ternario Sancto although indeed the Number-Three dwelleth in Nature and yet there is a difference between the Seaven Formes of Nature and the Number-Three so there is also a distinction between the soule 's spirit of Nature and the Number-Three of God so that the spirit of the soule when it imagineth back into Nature into the Centre of the Wrath looseth the Majesty and in the Wrath flieth out above the Majesty and then may be called a Reprobate Devill or cast-away 96. The Minde may understand the Word and the forming of the Word thus Observe when the Three-fold Spirit of Man saith Schuff which signifieth created then the Minde may observe the forme of the Generation of the Word first the spirit or breath frameth the Word in the Mouth and not in the Heart and closeth the Teeth together and fisseth through the Teeth like a kindled fire which denoteth the Comprehension for the Lippes doe open and the sissing is the fire from whence goeth the Aire understand it thus 97. Before Time was the world was in God but without Substance Now Lucifer the Great Prince out of the Centre of Nature awakened and kindled the wrath and fire which was not knowne in the Eternity for he would Domineere in the Might of the Fire above God and therefore the source of Fire became his Habitation 98. And wee meane here the sterne Fiat viz. the Mother of Nature the sourenesse and hardnesse which was kindled in its sterne Might and hath in the Centre of Nature attracted together the substantiality of the sterne Matrix out of the Numberlesse Essences whence Earth Stones and Metalls have come to be 99. For the Centre was u 🜠☿ 🜿 Sulphur Mercurius and Sal and it the Centre was but a Spirit but in the sterne Fiat in the sterne fierce attraction it came to be such hard Stones Metalls and Earth all according to the Formes of the Essences It is all become materiall that which before the Time in the Nature of the dark wrathfull substantiality x Ein Gestieb as dust
power and vertue of Life which goeth forth from the Heart of God through the Spirit of God and that sprouting or vegetation is called Paradise and is a sprout in the Children of God together with which the soule also sprouteth for in this sprouting the new body of the soule groweth in the one Element in the substantiality before the Number-Three in Ternario sancto 116. And heere wee give you to understand in a true Ground as wee certainly know it that the Paradise is in this world and also without this world and that God dwelleth in this world and yet is every where and the source or property onely n Or is maketh the difference 117. For the Angelicall world is manifested in the Paradise but it is apprehended onely in the paradisicall source or property viz. in the one Element and not in the going forth in the Dominion of the foure Elements 118. For the Foure Elements are in another Principle of another property or source also have another Light viz. the Sunne But in the Pure Element the o Substances or beeings things of this world are only as a figure which is not palpable and there the foure distinctions are in one and that maketh no Darknesse And there the Liberty of God without Nature shineth in the Glance of the Majesty but in the foure out-Births there is a Darknesse for the o Substances or beeings Things thereof are grosse and palpable 119. For the Heaven which is a distinction between the Kingdome of God and the Kingdome of this world is a Firmament with all formes of Corporeity and is the vayle in our Eyes for wee have Firmamentall Eyes and therefore wee cannot see the Kingdome of God 120. And that is the heavy Fall of Adam that his Eyes and Spirit entered into the Outward into the foure Elements into the palpability viz. into Death and there they were blinde as to the Kingdome of God 121. For the outward in the foure Out-births out of the pure Element viz. the Substance of the foure Elements hath a beginning and end and is corruptible and therefore all things that live in it must corrupt 122. For the Principle of the Outward World passeth away againe for it hath a Limit so that it goeth into its Ether againe and the foure Elements into One againe and then God is manifested and the vertue and power of God springeth up as a Paradise againe in the One p Eternall onely Element and there the multiplicity or variety of things come into one againe but the figure of every thing remaineth standing in the one onely Element 123. For all things are come to a corporeall substance to the manifestation of Gods works of wonder that they might be seene Eternally by the Creatures viz. Angels and Men which before the time of the world were manifested onely in the Wisdome of God and now shall stand in substantiality in the presence of God 124. Yee deare children of God in Christ Jesus open the eyes of your Minde raise your minde up out of this world into the Element before God that is into the Glassie sea or Angelicall world and the Creation shall be rightly shewed to you heere and let not the Sophisters and Jugglers befoole you and leade you astray 125. For the Paradise which the soules of the holy children of God goe into when the body deceaseth is in the very place where the body deceaseth it is also in the Earth it is in all the foure Elements not divided but entirely every where 126. For in the pure Element out of which the foure Elements proceed is the Paradise it is a sprouting out from the substantiality before God its life and understanding is the Holy Spirit of the Number-Three of God its Light is the Glance of the Majesty of the Number-Three the Matter onely is about the Outward When the foure Elements in Man breake then is the soule already in the Paradise or in the Abysse of the Centre in the Dark Matrix all according to that wherein the soule was growne in this life time upon Earth 127. If it have set its q Resolution and purposes into God Goodnesse Imagination upon God then it is growne in Paradise and the stuffed dark body hath but covered it during this life time 128. But if it be growne in the sterne wrath in falshood and in pride to flie out above Paradise then it flieth in high-mindednesse in the sterne Matrix aloft over Paradise out and cannot get inwards into the Meeknesse and there it is in Hell with the proud Devill 129. For after this life there is no regeneration more for the foure Elements and the outward Principle wherein the Genetrix stood in the working and Creating are gone it hath no more to expect after this Time but onely when at the end of this Time this Principle shall goe into the Ether that the substantiality which hath been from Eternity shall be free again that it shall get a body againe out of the property and source of its own Mother where then all its works in its Mother shall appeare before it 130. For the Last Day is onely to awaken againe that which slept and to breake the Death which is in the foure Elements For the vayle must be done away and all that which is generated out of the Eternall must spring up againe and live 131. But that which is Generated out of the Death viz. out of the foure Elements as the Beasts and every living thing of the foure Elements attaine no body any more and if the spirit of it be generated onely in the foure Elements it breaketh with the foure Elements also and the Figure onely remaineth of the Elementary Substance viz. of the foure Out-Births 132. But that which is out of the Eternall out of the Centre of the Eternall Life is and remaineth for ever even all words and works which are generated out of the Eternall remaine in the Substance of the Figure but they cannot remaine for ever in the Spirit and power for a word of a r Breath Spirit doth not proceed from the Eternity but hath its beginning in the outward Principle 133. And therefore every Spirit will have joy and sorrow in its works and words in Eternity all according as it is in its place and source or property For when the Spirit shall consider with it selfe its source or condition and why it is in the place where it is then the source or property of its words and works ascend in it and giveth it joy or sorrow according to the condition or source and place that it is in every one in that which is it s own duly 134. But you must know that the sinnes evill works and words of the new Regenerate in Christ sprout out from the Death of Christ into which the Children of Christ are againe entered from their sinnes and shall receive another source or property and in the beholding and
considering of them the Spirit shall make a Hymne of thanks to the praise of Gods works of wonder as Esaias saith Though your sinnes were as red as bloud if you turne they shall be as wooll white as snow And yet you must know that in the life to come they shall appeare in the Figure but in another source or property Mark this yee children of God for much is herein contained 135. From this Ground wee know that Adam in his Innocency before his sleepe which signifieth Death when he had imagined into the spirit of the foure Elements was in this world in Paradise and yet it might well be said not in this world he was indeed in this world upon the face of the Earth but in a paradisicall source or property in the Dominion of the one pure Element and not in the foure Elements 136. But when he entred into the foure Elements he Entred into Death and his body became like a Beast and the Earth was Cursed from the Lord so that it bare no more Paradisicall Fruit For Adam was driven out into the outward Principle and there he must eate Earthly Fruit and open or manifest the Wonders of the Outward Principle and so he instantly became Earthly 137. For his Body was from the Earth and Created out of the Earth but it was not Earth no more then Gold is Earth though it groweth in the Earth and proceedeth from the Earth for it was Ex Matrice ex Massâ from the Matrix out of a Masse understand out of the substantiality out of which the Earth was originally generated and created The Pure Element is also in the Earth as also Paradise and it is onely the source or property that maketh the alteration wherein the Light of God is detained 138. Adam would be as God in all the Three Principles and the Serpent also perswaded Eve to it that if shee would Eate of the fruite of the Earth shee should know good and evill indeed evill enough care misery and sorrowes in the Death of the foure Elements 139. And therefore seeing the foure Elements must break thence it is that ſ Transitorinesse 〈…〉 Corruption is in Mans Body and the soule which is taken out of the Etetnall remaineth in the Eternall therefore there must come a heavenly body out of the pure Element againe out of the substantiality which is before God out of the Matrix of the Earth like the first Body which was in Adam and must t Or Assume our humane soule receive our humane soule into it and u Or suffer Death Enter into Death and bring us out of Death on the Crosse into the Element againe into the substantiality in the presence of God in Ternarium sanctum into the Holy Ternary For Adams soule was taken on the Crosse in the Eternall Centre where the Heart of God ariseth from Eternity and was breathed into the Created Body of Adam from the Spirit of God and therefore the Heart of God must x Or be Incarnate become Man 140. And as Adam was entered into the Earthly Crosse into the Death of the foure Elements so must the New Adam Christ suffer himselfe to be y Crucified Hanged on the Earthly Crosse and enter into the Earthly Elementary Death for Death sticketh not only in the Earth but also in the Aire and Adam desired also with his Imagination not to enter into the Earth but into the Aire he lusted after the Spirit of the Principle of this world and it laid hold on him And so he fell also into the Earth 141. For the foure Elements are altogether in one another and the Ground or Foundation upon which they stand is the Fire of the fierce Anger of God wherein the Devills dwell as is above mentioned 142. z Note And so the New Adam Christ must enter into the Abysse of the foure Elements viz. into the Hellish Fire of the Wrath and a Or passe presse through the Hell of the wrath through Death and bring the humane soule againe into the Paradise of God 143. And therefore the New Adam Christ was Tempted or Tryed forty dayes in the Wildernesse whether he could stand in the Paradisicall source or property and so eate onely Paradisicall Fruit which groweth in the source or property from the Essences of the Spirit of God and there he did eate ex verbo Domini of the Word of the Lord and not at all of the foure Elements 144. For he did beare also the Earthly Image and there the New Heavenly must overcome the Earthly and the soule must enter againe into the new heavenly body that the Earthly may but onely hang to it and thus also was Adam Created in the beginning 145. He was to eate of Paradise whose property should rule over the Earthly and though he were in the foure Elements yet he was to live in the Pure Element and then he might have continued so Eternally though the Outward Principle should be broken yet he should have remained 146. For he was in Paradise and not in the foure Elements but when he entered into them he entered into Death and the Anger of God in the Abysse of Hell did captivate the soule which Christ brought forth from thence againe 147. O yee Children of Men Mark what is revealed to you doe not account it a fiction and a Historie It is knowne in Ternario Sancto in the opened seale of the Seaventh Forme in the Centre therefore consider what it is 148. Hereby is signified to you the finall breaking of the outward Principle Trim your Lamps the Bridegroome is ready his Trumpet soundeth the Seaventh Angel from the Throne of Heaven soundeth The Mysteries of the Kingdome of God shall be o Or finished accomplished at the time of his sounding and then there is no time more in the foure Elements but then the Eternall Time in the Element in the Life of God and the Time in the Abysse goeth on 149. Goe out from the c From the Confusion of Tongues Languages in Babel for wee all speake but one onely Language in Jerusalem Babel burneth in the Fire or confounded Christendome is kindled in Warres Contention and Strife in Famine and Pestilence in the Anger of God Amen The Sixt Chapter The Two Gates Of the World and also of Paradise most highly to be considered Note more of the Language of Nature 1. WEE have shewed you before the Ground of the Language of Nature how Adam gave Names to Every thing and out of what God spake to Adam viz. out of the Life of the Birth as wee speake at this very Day and if wee consider our selves therein we finde the whole Ground in Heaven and in this world and wee see it well enough with Earthly Bodily Eyes that it is true wee need no other Testimone then the Great Booke Heaven and Earth the Starres and Elements together with the Sunne wherein wee well know the similitude of the Deity 2.
body having many members each member whereof is a Totall and each member hath but one i Peculiar singular individuall faculty or Office severall work 48. O Man seeke thy selfe and thou shalt finde thy selfe Behold thy whole Man consisteth of Three Principles one whereof is not without the other one of them is not beside or above the other but they are in one another as one and they are but one thing but according to the Creation they are Three 49. You will say how can that be Adams soule was out of the Eternall w ll out of the Centre of Nature upon the Crosse of the Number-Three where light and darknesse doe part understand he was not a divided sparkle as a piece of the whole for he is no piece but totally all as there is a Totall in every k Point or Aâ—â—m Punctum 50. Now the Eternall Centre maketh the Eternall substantiality viz. the sinking downe and springing up whence the stirring of the Elements doth arise as also penetration and multiplication whereas there is onely such a kinde of Spirit and the substantiality is the body and a weaknesse for its a sinking downe and the Spirit is the springing up 51. Now the Spirit created the Substantiality into an Image like the Crosse of the Number-Three and breathed in the spirit of the Number-Three viz. himselfe and so the Image l Waâ—â— stood Existed and then instantly out of the Substantiality of the Image sprung up the blossome of the Essences which is called Paradise and thus stood the Image in the Angelicall World 52. And so there is nothing lesse in the Image then in the Centre of Nature viz. the originall of sourenesse wrathfulnesse and of fire also all the formes of Nature whatsoever was seene from Eternity in the Wisdome that was all in this Image also the power to light and darknesse and the Wisdome stood in the light of the Image wherein stand all the Eternall Wonders even the Image of every Creature in the sinking downe of Death and in the source or property of the Paradisicall Life 53. This wee understand to be the Matrix of the Genetrix in the darknesse viz. that out of which Angells and Devills come to be as is above-mentioned This m Or property source was wholly in the Image for it was a whole similitude of the Eternall Beeing as Moses writeth concerning it that God made Man n According to for or to be his Image his Image so that it may be said if one did see Man standing in Paradise heere is the whole Eternity manifested in an Image to speake in a creaturely manner of it and yet it is so truly and rightly in the understanding 54. Now as Lucifer by his flying out in the source of the Fire Imagined beyond the still meeke Number-Three above the Crosse in the Majesty and so awakened to himselfe the Matrix of the Fire in himselfe and kindled the Matrix of Nature which kindling became corporeall and was instantly together created by the Verbum Fiat where also the second forme of the Matrix viz. the Meeknesse of the substantiality was kindled together with it out of which water came to be which was o Or created made an Heaven by which the fire was captivated out of which the Starres were Generated so you must understand also that p Man the Image of God thus q Or lusted Imagined after the awakened life viz. after the awakened spirit of the Aire indeed the Aire was together breathed into him but the r Mans spirit spirit of the Centre should over-rule it as the Holy Spirit over ruleth this world for he should live in the Å¿ Or vertue power of God and be a Lord over the foure Elements but in the fall they became his Lord. And now if he would live in God he must enter into himself againe and likewise leave the Old Body to the foure Elements and must in himselfe be borne in God And so he was instantly also captivated by the Aire of the Out-birth and then the Starres Elements Heaven Hell Death and Life wrought together in him 55. But seeing there is a Firmament created between God and the Dominion of this world by the Spirit of God therefore man is composed of Three Parts viz. Three Principles one is the hidden Deity which standeth in the Firmament of Heaven in it selfe as a Principle of its own the second is the Dominion of this world viz. the Starres and Elements and the Third is the Abysse of the Image and also the Abysse of this world viz. the Wrath or the Matrix of Nature out of which All things are proceeded 56. And now the Image viz. Man is in the Middest viz. between the Kingdome of God and the Kingdome of Hell between Love and Anger and to which of these two Spirits he yeeldeth it s servant he is 57. And though Man cast himselfe into the Anger yet the Deity looseth nothing for the first Breathing in viz. the Spirit of God it selfe hath its principle to it selfe and is not touched by the Anger just as the Number-Three dwelleth in the middest of the Anger and yet the Anger stirreth it not nor knoweth it therein is neither feeling nor seeing 58. For the Image stirreth the source of the Anger and the first in-breathed Spirit springeth up in the Image in the fiercenesse of Pride according as it hath built up it selfe in this life Time and yet the first in-breathed Forme looseth nothing For that source or property is not in the Image but it goeth back againe into its Principle with the Beauteous virgin of wisdome and the Image of Man cometh to be the Image of the Serpent 59. For as the Spirit is so is the Body and in what will the Spirit flieth in such a forme and source or property it figureth the body also 60. So wee know now that all cometh out of one only fountaine that the palpable substance of this world hath had a beginning and therefore it is also t A Death or a deadly thing Mortall for whatsoever is not from Eternity is mortall 61. But that the Image of Man might subsist which also hath a beginnâ—ng as to the body therefore God is become Man and dwelleth againe in the soule and the soule attaineth againe the first Image without this world yet those onely who with the Spirit of the Soule incline themselves to God and here it may be said Wee must be Borne a New or be lost Eternally in Hell and thrust out from God 62. Thus wee say with good Ground that the stairy Heaven viz. the Third Principle of this world was created also a Totall u Or Corpus Body having a x Or Circumference Circumscription and standeth y Or upright just like the Centre of Nature whatsoever thou seest in this Great Circumference the same is also in the smallest z Or Point Circle and the whole Principle
of this world outwardly is onely a manifestation and discovery of the Eternity in God It hath its rising a Forme or subsistence station and generating like the Eternall Nature and as the Eternall Nature doth alwayes generate it selfe and hath its originall from Eternity to Eternity just so is this visible Dominion of this world Generated and Created 63. For it hath a high round Circumference like a Circle and there stand the b Or fixed Starres Constellations and after that the Great Deepe which resembleth the Eternall Liberty of God now the seaven Planets are in the Deepe which resemble the seaven Spirits of Nature and the Starres resemble the Effects or Essences proceeding out of the Spirits of Nature and the Sun is the middlemost of the Planets which maketh the foure quarters of the World and it standeth in the Point as in a c ✚ Crosse and resembleth the Heart of God Its Lustre in the Deepe resembleth the Majesty of God where God dwelleth in himselfe and is comprehended by nothing and there is nothing of him seene but the Majesty where the Centre of Nature is knowne in all Heavenly Images out of the Eternall 64. The Earth resembleth the sincking downe of the Eternall Death in the Dark Matrix and yet there is no Death therein but a springing forth of the fierce Essences and thus it resembleth a forme in the Centre and a peculiar selfe-Dominion and is a figure or Type of Hell as a hidden Dominion in the Darknesse 65. And as the Earth in Comparison of the Upper Dominion is counted as a Death so the fierce Matrix of the Anger is as a Death in comparison of God and yet there is no Death in either but an Eternall Life in a twofold source or property viz. the Life in Eternall Joy and the Life in Eternall Torment 66. And now we see that the Sun maketh the Great Deep above the Earth lovely friendly pleasant and delightfull or else there would be no other Rule influence or Dominion in the Deepe then is in the Earth for if the Sun should d As when a Candle goeth out goe out there would be an Eternall Darknesse and the fierce soure astringency would make all hard rough and harsh and there would be an Eternall Coldnesse And although every thing did move together like a wheele yet there would be nothing seene but a flash of fire 67. Thus wee give you to understand concerning the Abysse of Hell that it is in this world and the Sun onely is the cause of the Waters which are the Heaven in the Deepe Moreover by the Sun the Heart of God may be understood out of which the Light of the Majesty shineth for the whole Centre of the Eternity would be dark if the light from the Heart of God did not shine therein 68. But it is not so with the Heart of God as with the Sun that it should be a Globe standing in one place onely no it hath no Circumscription Circumference or Place also it hath no beginning and yet it is like a round Globe yet not a round Circle but it is as it were parted divided or e Or Pertuse open for it is as a Round f Crosse-Wheele like a whole Rain-Bow which yet appeareth as it were parted 69. For the whole Crosse is its parting and yet it is whole but the Centre of Nature viz. the Word of the Lord Verbum Domini the Word of the Father is there the Centre of the Crosse The Crosse every where signifieth the Number-Three where then beneath blew appeareth which signifieth the substantiality in the middle appeareth Red which signifieth the Father in the Glance of Fire g Text under next which appeareth Yellow which signifieth the Light and Lustre of the Majesty of God the Sonne and the h Or Purple Dusky Browne with the mixture of all Formes signifieth the other Kingdome of Darknesse in the Fire in which Lucifer did i Flie out soare aloft above God and did not lay hold on the Majesty and Heart of God 70. And upon such a Bow will Christ the Sonne of Man appeare at the last Jugement for so he sitteth in the Majesty of the Number-Three in Ternario sancto understand the Angelicall world in the Eternall Substantiality and Paradise 71. Thus know that all this is not divided nor is it thus in one place alone but this Forme or manner appeareth in its Principle Every where If thou conceivest a small minute Circle as small as a Graine of Mustard-seed yet the Heart of God is wholly and perfectly therein and if thou art borne in God then there is in thy selfe in the Circle of thy Life the whole Heart of God undivided and the Sonne of Man Christ sitteth thus in the Circle of thy life upon the Rain-Bow in Ternario Sancto at the Right hand of God and thus thou art his childe whom he hath regenerated in him in Christ as also Christs Member and Body wherein he dwelleth his Brother his Flesh and Spirit and a Childe of God the Father in him God in thee and thou in God Power Might Majesty Heaven Paradise Element Starres and Earth all is thine Thou art in Christ k Or above over Hell and Devills 72. But in this world with thy Earthly Life thou art under Heaven Starres and Elements also under Hell and Devills all Ruleth in thee and over thee 73. Therefore consider thy selfe and goe forth from thy selfe it is of high concernment wee speake what we know and what we must speake for wee ought not to speake otherwise of the Eternity unlesse wee should speake as if it had a beginning whereas there is none in the Eternity 74. Nor doe not thinke that Mankinde hath such a beginning as wee must say of our selves according to the Creation no the Image hath appeared in God from Eternity in the virgin of wisdome but not in substance or distinction it was no Woman nor Man but it was Both as Adam was both before Eve was which divided distinction signifieth the Earthly and also the Beastiall Man for nothing subsisteth in Eternity unlesse it have been from Eternitie 75. O yee children of God open the eyes of your Inward Man and see rightly If you be new borne in God then you put on that very Eternall Image and the Man Christ is l Or Incarnate become Man in that very Image viz. in the Eternall Virgin for no mortall virgin is pure and he was conceived by the Holy Spirit in a pure virgin and in respect of our soule which he should assume he is also become Man in the mortall virgin for Mary had all the Three Principles in her and the Image of the Eternall virgin consisted in the Divine and Eternall substantiality it was indeed without substance but in the Man Christ it came to be a substance 76. Wee doe not say concerning the Outward virgin Mary that shee was not the Daughter of Joachim and
Anna as the Auncients have Erred to whom the Light of God hath not so shined because they sought their own profit therein 77. For Mary was begotten of the Seed of Joachim and Anna like other Persons but shee was the blessed among Women in her the Eternall virgin in Ternario sancto which was from Eternity discovered it selfe not that it entered into her from without no Sir it is cleane otherwise Here God and Man became one againe what Adam lost was here revived againe understand it right The Word of the Lord Verbum Domini the Word of the Father on the Crose came into Mary understand into the Earthly Mary 78. Now where the Word is there is also the virgin or Wisdome of God for the Word is in the Wisdome and the one is not without the other or else the Eternity would be divided 79. And now when the Word in Mary in her flesh and bloud entered into her Matrix then the Fiat was in the Matrix but it did not in one moment create a compleate Earthly Man nor a Heavenly neither but it began the Incarnation or becoming Man for the Divine Nature is neither augmented nor diminished but is alwayes compleate 80. But know this that the Eternall virgin that was without substance gave in it selfe together with the becoming Man or Incarnation and the true soule of Christ was out of Maryes Essences conceived in the Eternall virgin and in the Eternall virgin God became Man and so the Eternall virgin came into substantiality for it gat the humane soule into it Thus the humane soule of Christ stood in the Earthly Essences as also in the virgin of the Eternall Wisdome in Ternario Sancto in the Trinity of God for the Word of the Lord was in m Or her the Virgin it and God and Man became one Person 81. In this Person which was God and Man were all the Three Principles open undivided the virgin in Ternario Sancto giveth the Heavenly Body and Mary the Earthly Body and the Word was in the Centre upon the Crosse in the Number-Three whereas wee say that the Word is become Flesh and it is so 82. Behold the virgin of Eternity hath no Flesh nor hath had none from Eternity except in Adam before the Fall which afterwards came to be Earthly but it tooke humane flesh upon it understand it thus the Word together with the whole Deity was in the virgin For without the Word there were no understanding in the Eternall Virgin 83. For the Spirit of God was in the Word and he was the understanding but the Word was as a Heavenly Figure a figure of the Number-Three but not in the working as indeed the Flesh worketh not but the Spirit in the Flesh worketh 84. And the Living Word which dwelleth in the Eternall virgin attracteth to it the Flesh of Mary understand it thus the Word attracted the Flesh viz. the Essences or faculties out of the Body of Mary into the Eternall Virgin and so in Nine Moneths there was a compleate Man with soule spirit and Flesh 85. And thus the perished soule of Adam in the Body of Mary was againe set in the Eternall Humanity for the Word dwelt in Christs flesh and assumed the soule in him 86. Not that the soule and the Word is one and the same n Beeing or Thing Substance No the soule is out of the Centre of Nature generated out of the Essences and it belongeth to the body for it goeth forth from the Essences of the Body and it attracteth Corporeity to it But the Word is out of the Centre of the Majesty and attracteth Majesty to it 87. The Word is without substance and the soule is out of the substance it is the Spirit of the substance out of the Centre of the Father or else it could not in Adam have gone forth from the Word not that the Word and the soule stand one by another like two Persons no the Word penetrateth through the soule and out of the Word the Majesty shineth viz. the Light of Life And the soule is free of it selfe for it is a Creature 88. I give you an Earthly similitude of this Behold a bright flaming piece of Iron which of it selfe is dark and black and the fire so penetrateth and shineth through the Iron that it giveth Light Now the Iron doth not cease to be it is Iron still and the source or property of the Fire retaineth its own propriety it doth not take the Iron into it but it penetrateth and shineth through the Iron and it is Iron then as well as before free in it selfe and so also is the source or property of the Fire in such a manner is the soule set in the Deity the Deity penetrateth through the soule and dwelleth in the soule yet the soule doth not comprehend the Deity but the Deity comprehendeth the soule but doth not alter it from being a soule but onely giveth it the Divine source or property of the Majesty 89. And so if the soule incline it selfe to the Divine source or property then it stayeth in the Majesty of God for the source or property betokeneth the Word and the Glance betokeneth the Majesty and that which proceedeth from the source or property as heate out of the fire that betokeneth the Holy Spirit 90. But now if the flaming Iron be cast or fall into the water then the property of the fire the Glance and the heate which proceedeth from it is all quenched together thus it is also with Adam he cast himselfe out from the Majesty of God with his will into the Spirit of this world and so he went from God 91. Not that God o Or was extinguished went out in him like the flaming of the Iron no that cannot be p The Glance Lustre or Majesty It shineth Eternally God continueth in his Principle and Adam went out from it if Adams will had continued in God he should have continued the childe of God and God would have continued in his will and so the Majesty would have shined through the will 92. But he went out from the will of God into this world and so was captivated by the World Death Devills and Hell and they dwelt in Adam 93. Adam was in this world dwelling in the Elements and God breathed the Aire also into his Nostrills but he should not have put his will into it to eate of Earthly fruit which maketh earthly flesh That was his Fall that he did Eate Earthly Fruit and therefore his Essences also became Earthly and the soule became captivated by the Earthly Dominion 94. And there the Word of the Lord said to the soule Adam where art thou and his body did hide it selfe so very much ashamed was the poore soule and Adam said I am naked the precious heavenly virgin which he was clothed withall was lost as also the Light of the Majesty and Adam was without the Word 95. O how terrible is it to
and the Holy Ghost is its Aire and Spirit of Life but the Creatures viz. Angels and Men have theâ—r own Spirit of life from themselves 6. For Every Angell and Man is like the Totall God he hath in him the Number-Three and the Holy Ghost proceedeth forth in him also of which you have a similitude in a c A Red Hott Iron flaming piece of Iron The Iron resembleth the Creature the fire resembleth the Deity the heate of the Iron resembleth the Creatures own Spirit the Aire which goeth forth from the Heate which hath no source or painfull quality resembleth the Holy Ghost 7. In this manner wee give you in simplicitie sufficiently to understand these high things If any will now be blinde God helpe them and wee can thus with good ground set you downe what Man was before the Fall and what he came to be in the Fall what he is in the New Birth againe and what he shall be after this Life For wee know what he is in Death and what he is in Life wee know also what he is in Hell and that not from our own wisdome as if that were greater then any Man 's Living but wee understand it in the boosom of the Mother in the Mothers Spirit 8. I am dead and as nothing as to my own selfe when I speake and write thus also I write not from my selfe but from the Mother out of her knowing and seeing and yet I live in anguish cares and labour in feare and trembling and in affliction like all other Men for I am also clothed with Adams skin and yet live also in the Hope of Israell 9. Know therefore upon this description that our Father Adam in Paradise was in the Divine Body and is gone out from it into the Body of this World into the Dominion of the Starres and Elements which have now captivated the Adamicall Body and Spirit d Till it reach to the poore soule so far as to the poore soule which is in the roote of this world between Heaven and Hell and Hell and the Anger have bound it fast to the Darknesse and to the source or property of the Anger with a strong Chaine which is called Centrum Naturae the Centre of Nature 10. And God is come to helpe it againe and is become Man and hath received the humane soule againe into his heavenly Body and hath bound it fast to him e To Christ in Christ againe Thus the soule standeth in the middest being beneath in the Hellish Fire and above in God in Heaven and so whithersoever it casteth its will and into what it yeeldeth it selfe there it is and is a servant to that there is no recalling out of Hell 11. Thou Great Whore of Babell if thou hast f Jus Divinum Divine power help us and thy selfe behold thy selfe heere with thy Dreames if thou canst then breake this chaine viz. the Centre of Nature in sunder But wee are told wee must be borne a new the Divine Fire must be kindled in you like a flaming Iron for as the workman will not touch it with his bare hand no more can the Devill touch the soule for it burneth him he is in Darknesse and if he should come to the Light his evill envious tricks would be discerned which he is ashamed at and g Or shrinketh slideth back into the Darknesse as Adam and Eve crept behinde the Trees he doth not relish this bit of the New Birth he doth not love to smell such Divine Fire for it is Poyson to him if he knew but of one such spark of fire in his Habitation he would not endure it there but would run away from it as indeed he must flie away from Man when the Divine Fire with the New Birth cometh into him 12. O how cowardly and faint is he when the soule beginneth to storme his Fort how many hundred thousand tricks doth he study up to keepe the soule off from storming O how he fawneth and streweth sugar before the soule and ascribeth great holinesse to it as if it had Divine Power that it is no sinner any more that he might by any meanes bring it to the top of the Pinnacle of the Temple that it might elevate it selfe O how busie is he what good companions doth he bring to it till the good companions or hypocrites begin to play with their own holinesse and ability as the Antichristian Church hath done for a long while 13. All that while that the soule goeth on in its own security the Devill is at quiet none storme his Hell and he gets good fat venison which he sendeth to Saint Peter with good h Passes Licences or Warrants Passports or absolutions and if Peter be in the Abysse he will reade them well enough but if he be not there then the Great Prince Lucifer will reade them they will please him very well 14. O Deare Children see but in what misery wee lye captivated in what lodging wee are for wee are captivated by the Spirit of this outward world it is our life it nourisheth and bringeth us up it ruleth in our Marrow and Bones in our Flesh and Bloud it hath made our flesh Earthly so that wee lye captivated in Death 15. Wee swimme in water up to our very lipps as the Prophet and King David saith The water reacheth up to my soule Great Bulls have compassed mee round about I dwell amongst Serpents and Dragons O thou lamentable miserable and toylesom life how dead are thou thou swimmest in the water in a handfull of Bloud and yet art so proud and lofty 16. What is thy Beauty thy state honour and riches doe but consider thy selfe seeke and finde thy selfe goe forth from this dangerous life of Adders and Serpents into the Eternall you have it fully in your power 17. Whosoever teacheth otherwise teacheth from the Devill who will not allow that it lyeth in Mans i Or possibility power to turne to be a childe of God though the Scripture saith That God hath given Man power in Christ to become the Children of God and God willeth that all men should be saved also Thou art not a God that willest evill or doth delight in wickednesse And in Ezekiel it is written As I live I desire not the Death of a sinner but that he turne and live 18. For God hath no other will but to save that which is lost therefore must none despaire for if the Spirit of the soule lift up it selfe earnestly it is stronger then God and overcometh God for the Anger belongeth unto God and is Gods Greatest Might which it overcometh it is stronger then the Abysse of Hell it can remove Mountaâ—nes without k A Storme any stirre onely with its will For by the will God created Heaven and Earth and such a Mighty Will is hidden also in the soule 19. But now it swimmeth in misery and much weaknesse in the sinking downe of Death it is tyed
and drawne up and downe as a poore captive Creature from one filthy puddle into another and the Devill rouleth it presently in this mire and presently in that mire againe and so it is like a filthy Ragge all mire and dirt all Starres dart their Poyson l Or in into the Body and defile the poore soule it must endure to be defiled by the Beasts for the body feedeth upon the flesh of Beasts wherewith the poore soule is m As with a Body of flesh cladde Doest thou know why God did forbid the Jewes to eate of some sort of Flesh * Aliter and commanded them to burne their fat and consider the smell of it Kindle their fatt and consider their property and thou shalt discerne it 20. The poore soule is a kindled fire and so when such a property cometh into the soule doest thou suppose that God will dwell therein and therefore Christ taught us saying Be sober and temperate in eating and drinking watch and pray for your adversary the Devill goeth about like a roaring Lyon and seeketh whom he may devoure 21. Thus you see how wee stand in a Threefold Life the soule standeth upon the Abysse between two Principles is tyed to them both and the body meerly in the spirit of this world and therefore that seeketh onely after eating and drinking power and honour for it belongeth to the Earth and careth little for the poore soule which cometh out of the Eternity and belongeth to the Eternity 22. Therefore wee ought to tame the Body and not give way to it but to dampe or kill its desire and not n Fill it or pamper it satisfie it when it pleaseth but for necessity onely that it may not grow wanton and invite the Devill to lodge in it 23. The poore soule must watch and pray and o Resigne its will to God in well-doing continually put its will into Gods will it must not give way to the body in any thing except it have yeelded it selfe to God first the soule must not please it selfe at all in its own power but cast it selfe meerly upon God as being it selfe weake and able to doe nothing though it be strong and so continually goe out from it selfe from its naturall will and so fall into the will of God and then the Devill cannot meddle with it 24. Indeed it is irksom and troublesom to the Body to be broken of its will but that 's no matter Eternity is very long the body hath but a short time of continuance and then it returneth to its Mother the Earth and you know not in what moment Death will come when the body must be gone into its Mother and then it lets the poore soule goe whither it can it is a very p Slippery untrusty unconstant Neighbour to the soule A True Open Gate Shewing How a Man may seeke and finde himselfe From whence he hath his beginning and what he shall be in the End 25. Behold O Man and Consider thy selfe what thou art from thy beginning and what thou shalt be againe in the End and then thou wilt certainly finde what home thou art in in what lodging thou lyest captive and thou wilt finde that thou art both a Man and also a Beast thou wilt well see the heavy Fall if there be but a spark of Gods light in thee 26. For no Beast is able to apprehend it because a Beast hath its Originall onely from the Life of this world and therefore wee know that here is another manner of Life in us in that wee know the Ground of this world 27. For if wee were only from the Clay and Earth of this world wee should be but Clay and Earth like a Beast which hath no understanding wee should not be able to know the ground of this world For a Pot knoweth not the Potter nor doth a piece of work know its workmaster and so a Beast knoweth not its Master it hath no desire after him for it knoweth nothing of him 28. The desire of a Beast is onely to fill its Belly to nourish and multiply it selfe as the Centre of Nature in it selfe is such a desire and hath no understanding of any higher thing for it hath its own spirit whereby it liveth and groweth and then againe consumeth it selfe and doth it as well at one time as at another for such a thing is the Band of Eternity which is called Nature 29. But we that are Men have a higher apprehension and knowledge for wee can see into the heart of every thing and see what manner of thing it is and what property it hath So also wee have quite another longing and desire after another thing and life which is not q Or animale beastiall nor Transitory nor desireth any Elementary Earthly food 30. Thereby wee know that every life desireth its own Mother whence it hath its Originall and wherein it subsisteth as also wee must understand that every life desireth the best thing that is in its Centre viz. the Heart or Oyle wherein the fire burneth and wherein the life is opened that it is Living 31. For every living life is a fire and yet the proper source of the Fire is not the right life but the Tincture which proceedeth from the Fire is a pleasant Joy and it is the Liberty Nature which is the right life For Nature standeth in great Anguish and reacheth with a strong desire after the Liberty till it attaine it and so Nature is a sharpnesse in the Liberty and desireth continually to swallow it up into it selfe that it might come totally to be the Liberty and cannot but the more eager it is and raised up after the Liberty the greater is the Tincture of the Liberty 32. Thus Nature continueth to be a Fire and the Liberty continueth to be a Light what the Tincture buildeth up the fire devoureth for the Tincture maketh Substantiality its Centre is meek and is a sinking downe of humility as the fire is a rising up of Pride 33. But as the Light viz. the Tincture maketh substantiality in its sinking downe so that there is in the Light a substance like water and yet is no water but such a spirit and property so the fire swalloweth up the same Substantiality into it selfe and therewith quencheth its wrath and ascendeth in the Substantiality and burneth like r Oyle set on fire kindled Oyle and this is the right Naturall life of all Creatures and is called the Tincture 34. But this life is Å¿ Transitory Corruptible fragile and consisteth onely in foure formes viz. in Fire Aire Water and in Substantiality or Earth which is its Body And wee shew you this one thing more in this Tincture-Life as you see naturally that out of every fire there goeth forth a source or vertue viz. Aire which is after this manner when the fire strongly attracteth and swalloweth the Substantiality into it selfe then the Substantiality flieth strongly againe out
stuck into the soule and did leade the poore soule out of Death and out of Hell n In by or through in himselfe 68. And heere wee see that after the Word did become Man that Man suffered himselfe to be hanged on the Crosse and entred into Death on the Crosse understand heere the New Living Man borne of God went into the Abysse and brake Death in the soule and opened the Centre of the soule Hee brake all the seaven Seales of the Centre of Nature so that the soule came to have its owne power againe for he kindled the Divine fire in the soule againe so that the soule did againe reach the Eternall Tincture out of its own fire 69. And thus it came againe into its first Mother in power and Majesty and the Old Adam hung to the Crosse as Curse to the scorne of all Devills there they might doe so far as they could with it as indeed they were busie with the Sophisters and Antichrists the Pharisees 70. There the Devills ran with other suttlety and Tricks into o Corners and secret places holes and did hide cover and conceale the Resurrection through the Ministers of the Dragon the Pharisees which yet pretend to be the Ministers of God but they served the Devill in his lyes as is done now adayes where the Death and power of Christ is closed up and denyed 71. This hanging on the Crosse is nothing else but that as the soule hath its originall upon the Crosse in the Centre of Nature out of the Word of the Lord ex verbo Domini where the Name of the Number Three standeth There hath the Word of the Father moved it selfe and is entred into the Humanity as is heeretofore mentioned concerning the Virgin and is become Man on the Crosse in the Eternall and in the Earthly Virgin and hath been made a spectacle on the Crosse to the Old Adamicall Man and all Devills and their lofty Pride and hath slaine Death on the Crosse and thereby broken through it and so brought the Adamicall Man with flesh and bloud as a spectacle into Death and hath cast away from him all Earthlinesse and brought him powerfully through Death into Life 72. Thus he is new Borne in God and sitteth upon the Rainbow on the Substantiality and Colours of the Eternity in the power of the Majesty and is a Lord of Heaven and of this world and a Judge of Hell and a p Or Power Conquest over Death 73. Of this you have a true Gound yee that are Regenerated in Christ that as Christ brought his body both the Heavenly and the Earthly which he received in his Mother Mary out from Death againe and did cast away from him nothing else but the Earthly source or property viz. the Spirit of this outward world 74. So also must our Bodies in the power of the soules that are in him that is in his Word and Heart which is every where come forth againe at the Last Judgement Day and cast away no more from it but this source and spirit of the outward World for none rise againe in the entire corrupt Body but in the flesh and bloud of Christ 75. But the corrupted Spirit which remaineth in the Earthly Matrix in its Tincture must appeare before the Judgement of God at the End of Dayes and there shall the sentence and Judgement of the Judge Christ be pronounced and then after the pronouncing all goeth into the q Receptacle or Devourer Ether and then the Spirit of God which Created the World will execute that sentence 76. But that I may not meete with false Interpretours that may mistake his Text as the Spirit sheweth mee therefore you must know that when the soule is Borne anew in the Word and in the Spirit of Christ in this life Time then also the first Substantiality viz. the inward Body of the soule which Adam had in Paradise out of the Eternall Virgin wherein he was created Man becometh new borne and getteth the flesh of Christ 77. This new Body in which the New Regenerate soule sticketh sticketh in the old corrupt flesh and is incomprehensible and immortall But the Old Man which is conceived from the Spirit of this World must perish in the Earth it goeth into its Mother who must bring it fortb and present it at the Last Judgement day but after the Sentence of Christ it goeth into the Ether and is only as a Figure r For or before to the Eternall New Man for in that Figure all a Mans works follow him 78. So also they that be alive at the houre of the last Judgement the Old man will fall away from them with the perishing of the World and passe into the Ether For all the Bodies of the wicked shall be presented there in the Mother viz. in the Spirit of this world and the soules shall heare the Sentence and their Bodies also passe away with the Mother and stand as a Figure and their Works follow them into the Abysse The Ninth Chapter Concerning the Threefold Life Also of the Å¿ Driving or Impulsion Inclination and whole Government of Man in this World Highly to be Considered 1. IT is shewen to mee what the Devills intention is how he will endeavour to smother these High and precious Writings therefore be watchfull yee children of God beleeve not the Sophisters too much who cry out Heretick Heretick to the fire with them That is not the voyce of the Holy Ghost but the voyce of the Antichrist and of the Dragon for these Writings will exceedingly discover the Devills smoaking Pit and not onely so but they shew also the Whore of Babell very plainly like a whore t Am Pranger put to open shame 2. But because the Men of the Spirit of this world take care only for their Belly and are loath to loose their honour credit reputation and Goods but had rather part with God and the Kingdome of Heaven wee shall be persecuted by the Whore through the Instigation of the Devill therefore be watchfull yee children of God and looke not upon that which is high and hath great authority but regard the wellfare of your soules This wee leave you for the last farewell 3. Christ saith None kindleth a light and setteth it under a cover or under a Bushell but setteth it upon a Table that all that are in the house may see by the light thereof Thus must wee doe also and must not bury our Talent which is so dearly bestowed upon us in the Earth for wee must give an account thereof at the Day of the Judgement of God as the Spirit of the Mother intimateth to us 4. If this knowledge or understanding of this Spirit shall happen to fall upon any they will be then certain what it is u Which is here written Wee need no Letters of Commendation Christ is our Letter of Commendation which is sufficient for us None ought to call themselves after my
Name all of us that know Christ put on him and are members of his Body wee call our selves Christians and children of God and brethren and sisters one of another 5. Therefore now when wee consider the Dominion or Course of our Life we finde a powerfull strife therein which the Devill hath with the soule and also which the Spirit of this world hath with the soule For there is a knowledge in the spirit of this world indeed there is no divine understanding in it but there is an apprehension planted in the Matrix viz. in the Centre of Nature 6. For this world before the Creation stood from Eternity in the Eternall Wisdome as an invisible Figure and is now created as a proper Principle of its own to the end that it might bring all its wonders and works into Essence that they may appeare in their figure after the Time of this world 7. And so there is a naturall strife with man therein for no creature but Man can bring the Wonders of the world to light and therefore also the Spirit of this world hath so very much longed after Man and hath drawne him to it that it might shew forth its Wonders in him that Man should produce all Arts and Languages in x The Spirit of this world it Moreover the Spirit and Heart out of Earths and Mettalls viz that Precious Stone the Philosophers Stones which indeed since Salomons Time hath been found by few but now at the End shall be found more cleerly as wee know and understand 8. Note For he that rightly understandeth our Writings concerning the Centre of Nature and its progresse to the Number-Three upon the Crosse and to the Glance of the Majesty may well finde it in Mettalls it is not difficult if he learne but the right entrance he hath the end at hand of which wee shall not heere make mention for it belongeth to the Magi which are borne Magically wee speake onely of the Ground of Nature and of the Spirit of this world 9. And wee declare unto you that the Spirit of this world is created with such an inclination and that it hath a naturall will to reveale it selfe and all its Mysteries as wee see before our eyes by what it hath built or brought forth how it hath erected a Dominion and Kingdome upon Earth 10. Doe but looke upon the doings of Man from the highest to the lowest the Spirit of this world hath thus built the whole y Course Order of them and God hath permitted it For God is not a destroyer but a preserver of that which his power buildeth up and accounteth it for his Ordinance for there is nothing brought forth which hath not stood in the Eternity 11. But you must understand it aright Hell and the Anger are the Abysse which mingleth its wonders also therein as we see where there is good z Or soyle ground and that the Sower also soweth good seede yet thistles and thornes grow up amongst it according as Christ hath given us a similitude of the Sower and as it is in the minde of Man so it is also in the Spirit of this world 12. You are to know that all weeds as Thistles and Thornes also Serpents Toads evill Beasts and Wormes have their originall from the Wrathfull Matrix For in the time of the Creation all both good and evill came forth every thing according to its kinde and property there is good and evill in every thing and the Kingdome of Anger hath also wholly a Or formed its Image imprinted it selfe therein and therefore the fruit is Good and Evill and Adam should not have eaten thereof 13. I give you to understand by the fruits of the Earth how good and Evill are in one another and have each of them their usefullnesse the evill as well as the good All serve to manifest Gods deeds of Wonder and each is serviceable to the Spirit of this world what the one hurteth the other healeth and that also is a wonder 14. Furthermore wee see the Mysterium Magnum the Great Mystery in the Trees though indeed they be different and mixt yet wee discerne the Paradisicall forme or condition in them for they beare their fruit upon Twiggs and the fruit is a thing different from the Tree the Tree is bitter and the fruit is sweet And wee give you to understand that the Trees and fruit wee have now a dayes were Paradisicall if the Curse did not stick in them the Paradise is flien from them and now all fruit is but such as the Apple was from which Eve did eate Death And you are to know that the Kingdome of Anger did also presse into the Garden of Eden which brought forth a Tree that did beare such fruit as all the Trees are now adayes which wee feed upon 15. Onely wee are to consider that the fruits for Man doe not grow of themselves he must plant and dresse them as you see in all Trees both in the wood and stalks of them and Man desireth not willingly to eate of the first Essences of the Earth except it be a very b Milde or sweete pleasant hearb but he desireth the second Birth out of the Earth viz. the kernell seede or fruit which is indeed the second Birth out of the Earth whereby wee understand our high discent but before the Fall Paradise sprung up through all Trees and through all the fruits which God created for Man 16. But when the Earth was cursed the Curse entred into all fruits and then all was Evill and Good Death and c Rottennesse or putrefaction Corruption was in them all which before was but in that one Tree onely which was named the Tree of Good and Evill and therefore it is that wee Eate Death in all the fruits and the Spirit d Or which is of Evill and Good ruleth in us The Spirit of this world ruleth in us and so doth the Devill wish the Spirit of Anger and each of them shew forth their wonders in and by Man Of the Great Strife about the Image of Man 17. There is a great Strife about Mans Image each Kingdome would have it Hell in the Anger saith it is mine by the right of Nature it is generated out of my Roote Also the Spirit of the world saith I have it in my body and I give it life and nourishment I bring it up and give it all my powers and wonders it is mine And the Kingdome of God saith also I have set my heart upon it and have regenerated it it is proceeded out of my Kingdome I have sought and found it againe it is mine it must reveale my Wonders 18. Thus there is a vehement Strife in and about Man looke upon his Conversation and Doings his desire standeth especially in Three Things and they are Three Kingdomes which Rule him and into which of them he falleth there he lyeth 19. First he desireth power honour and glory that all
to entreate him to speake with him and to goe out of the house of sinne and enter into the house of God and if the Devill offer to hinder it then Storme his Hell Set thy selfe against him as he setteth himselfe against thee and then thou shalt finde what it is which is heere told thee if he oppose strongly then oppose thou the more strongly thou hast in Christ farre greater Power then he 35. And if you doubt of the Grace of God you sinne greatly for he is alwayes g Barmhertzig Mercifull and there is no other will in him at all but to be Mercifull He cannot doe otherwise His Armes are spread abroad Day and Night towards a poore Sinner And when any cometh with the lost Sonne to the Father and so stormeth Hell Then there is amongst the Angels of God greater Joy for such a one then for Ninety Nine righteous that need not that as Christ himselfe Teacheth us 36. With such a Devill as h Or taketh him off from an earnest purpose or resolution of amendment covereth the Heart of Man there is no better course to be taken with him then not to dispute with him at all about the multitude of sinnes but to wrap up all sinnes on a heape though they were as many as the sand on the Sea-shore and throw them on to the Devils shouâ—ders to say in his heart Behold thou Devill thou art the Cause of all this Evill I leave my sinnes to thee but I take the Mercy of God and the Death of Christ to my selfe therein will I roule my selfe devoure mee if thou canst 37. Doe but fix thy trust and confidence upon the Promise of Christ and let your Storming be alwayes grounded in the Death of Christ in his sufferings and wounds and in the Love of Christ dispute no further about your sinnes for the Devill involves himselfe therein and upbraideth thee for thy sinnes that thou mightst despaire 38. Make tryall in this manner and you will quickly see and feele another Man with another i Thoughts and understanding sense and will in you wee speake as wee know and have found by Experience wee speak not by way of Opinion or as a Historicall Relation but that which wee have a ground for for a Souldier knoweth how it is in the warres but he that hath not tryed and been present alwayes thinketh otherwise then it is This wee mention out of Love for your learning and Instruction as k One in Spirit a Spirit which speaketh how it hath gone with it for an Example to others to try if any would follow us and then they should finde how true it is The Gates of the Deepe Ground Concerning Man 39. Since the beginning of the world there hath been a Controversie about this because these Gates were l Sunck by Adam shut with Adam and wee have been held captive in Darknesse but seeing God hath favoured us and opened them to us and also hath given us an earnest will to write it downe wee shall therefore doe it and give thanks for it to God the Father in Christ Jesus in Eternity who hath redeemed us out of the Darknesse of Death 40. Therefore when we would know what Man is and why there is so great difference and variety amongst Men so that one doth not as another doth and that one differeth in Forme and Feature from another wee must set before us the most inward Ground of his Incarnation or becoming Man and consider it and then wee shall finde all 41. For when a Man that is Regenerated in God so that he seeeth the Light beginneth to search out his originall then the Spirit of the soule searcheth in all the Three Principles what m It. he is in each of them for wee know it and cannot say otherwise then that wee in the Image of the Spirit and also of the Body in all the Three Principles have but one onely rule or Dominion in us but that Dominion is in three Sources or qualities the Spirit and the Body is driven according to each Principle and what Principle it is which getteth the upper hand in Man so that Man with his will inclineth to it according to that he performeth his work and the other Principles doe but cleave to it not having sufficient power 42. But when wee will speake of the Image wee must see what it is in the Ground thereof For wee are sowne as a seede in a field into the n Or womb Matrix Now consider what precedeth that nothing but a longing will and desire of Man and Woman to Copulate and yet the fruit is not alwayes desired of which wee have an Example in Whores and Whoremongers also indeed in the State of Marriage 43. Now the Question is What is that which provoketh to copulation in the male and female of all kinds as also in Man Behold in the Eternity all hath been in one Beeing viz. the Tincture which is the Centre and cause of Life as hath been mentioned at large before also the Substantiality which is generated out of the Tincture which hath also all the formes of the Centre yet without Fire for o The Substantiality it is a sincking downe and cannot kindle the Life in it it is corporeall and affordeth Body but not Life for the fire affordeth life 44. And wee give you to understand in the Copulation that the Man hath the Tincture and the Woman the Substantiality viz. the Matrix which is generated out of the Tincture Now observe in the Eternity they were in one another and this world stood therein as a Figure for the Wisdome had overshadowed the Tincture and received it into it selfe as the Body doth the Spirit and this could not be brought to a substance visible to the Angels unlesse God did move the Eternity for the Angels are in a substance 45. Now when God viz. the Number-Three moved himselfe there was moved therewith also the Centre of Nature in the Eternity whereby all became Essentiall Substantiall the Tincture became substantiall and prevailed and the Substantiality became materiall and yet was not divided for that cannot be it is one onely p Or thing substance 46. And now when God placed the Fiat in the Materiall Substantiality or as I may better say did awaken the Fiat therein so that the Word in the Substantiality said Let there come forth all sorts of Beasts according to their kinde then there went forth out of the Materiall Substantiality two q Male and Female kindes and that Corporeally for through the r Verbum Domini Word of the Lord the Tincture tooke on it Substantiality and the Spirit of the Substantiality tooke also to it Å¿ Corpus a Body and so there were two sexes or kindes The Body of the Tincture had in it the Centre of the Life and the Body of the Substantiality had not the Centre to the Striking up of the Fire
indeed it had the life but t Or faint weake an unpotent life 47. This wee demonstrate thus that you may rightly understand it look upon a u Red hot flaming Iron which sendeth two spirits forth from it selfe one hot one which hath the Centre and can kindle and awaken another fire and one Airey one from which water proceedeth which hath also all Powers of the Fire yet the Tincture therein is not fire but it is an Eternall Barre that no fire can be therein and yet is the Spirit of the Fire which hath its source out of the Fire and its life like to the Fire for in the Eternity there is no Death Therefore in the female kinde no life can proceed out of their Tinctures but the Matrix must get the Tincture from the seede of the Male. 48. Thus wee declare unto you also the Ground of the difference between the Male and the Female kinde for when God created the Materiall Substance there went forth the kindes of all Essences in the Centre of Nature according to all the Properties for as you see the Starres that one hath a property different from the other which all are created out of the Centre of Nature according to the Materiall Substantiality and so all Essences stood in the Materiall Substantiality and the Fiat attracted all towards the Created Earth 49. And there hath every forme of the Tincture and of the Spirit of the severall kindes figured every one it s own body according to its Properties as to be Beasts Fowles Wormes Fishes Trees and Hearbs also to be Metalls and Earth all according as the life was in them And this you may well perceive by the difference of each Dayes work of the Creation 50. For on the first Day God Created the Materiall Water which hath an unpotent and life and is a Barre upon the fire of the Anger and upon the Devils smoaky Pit where he thought in the burning fire to domineere over God Also he then created the Earth and Stones and so the x Drosse Grosse part was severed which consisted in mortall and fierce Essences whereby Lucifer supposed to be King and Creator therein 51. When this was done God said Let there be light let the Light of the Tincture open it selfe and there was Light then God seperated the Light from the Darknesse Understand this rightly Hee God shut up the fierce fire which Lucifer had kindled which sourceth out of the Darknesse and let the Tincture in the Quintessence burne as in the fat of the Water-Spirit as in a Beast the fire of its life burneth 52. Thus the life did burne in the Tincture and turned the fat viz. the Oyle into a Quintessence viz. Bloud and so that life did burne in the Bloud for therein standeth the Noble Tincture and God hath reserved in his own power the Centre of the Fire for he hath shut it up in the Darknesse as it hath stood from Eternity in the Darknesse and so every Life standeth in his hand for if he let the fire come into the Tincture then the Spirit is in the hellish Fire 53. Now when the light did shine out of the Tincture he divided the Tincture into two parts even as it divideth it selfe viz. into the Fire-Life and into the Light-Life as was mentioned in the last foregoing leafe and created the two lives the fire-life to be a Heaven and a firmament between the Holy Meeknesse viz. the Heart of God and the unpotent Aire-Spirit and yet the Aire goeth forth from its Mother the Tincture of the Fire-spirit and God dwelleth between them both 54. The Fire-spirit of the Tincture hath the Eternity y for in its Roote and the Aire-Spirit hath the materiall life which sourced forth with the awakened Substantiality and ruleth the outward Beastiall Life for it is the Beastiall life of every Creature also it is the life of Trees Hearbs and Grasse it hath also a Tincture but not strong enough 55. Thus you see how the Life standeth in the Water and hath two Dominions viz. Fire and Aire and you see whence the Bloud hath its originall which maketh a Creature that hath bloud more Noble then one that hath not bloud in it for that Creature hath a false Tincture and is proceeded from the Will of the Devill as you see in Vipours and venemous Wormes they have not the Noble Tincture or the Noble Life 56. But when the Devill intended to be Lord in the Tincture and would Create he awakened such a life in his will which yet is not all his life he is indeed of the same Essences and the Devills Bodies are figured also in Hell into such Serpents venemous Wormes and z Loathsome deformed ugly Beasts for they cannot in their own forme be otherwise although indeed they have not a Body from the Divided Tincture from its Substantiality but they have a body out of the Centre of Nature out of the fierce Matrix out of the Eternall Substantiality out of the Darknesse which is a Spirituall Body 57. Now when God had Created the Earth the water was over the whole Earth which God seperated that the Earth became dry and called the Water Sea Méér which in the Language of Nature signifieth a covering and holding fast the fiercenesse of the Devill a true reproach to the Devill that his power was drowned to expound this very acute Writings are requisite and a The naturall Man Man could hardly be able to apprehend it 58. Thus the Earth sprung b Put forth its own vertue in its own Essences and Tincture which were also c Or conceived comprehended in the First Creation 59. It shall also be rightly expounded to you which Moses saith God seperated the Water above the Firmament from the Water beneath the Firmament that is into the Water and Bloud of the living Creatures for the water above the Firmament is Bloud and therein standeth the d Or life Tincture which seperateth the Heaven from the water beneath the Firmament viz. from the Elementary water as wee see that each of them hath its own habitation and Dominion of which may be spoken more at large in another place 60. Only wee understand therein two Kingdomes viz. the soule dwelleth in the Bloud in the Tincture and in the water dwelleth the aire-Aire-Spirit which is corruptible for it had a beginning but the soule had none for the Tincture is from Eternity and therefore the figures of all kindes must remaine in Eternity account it not for an opinion it is really so 61. Now when Heaven Earth and the Elements were thus formed then the fiery Tincture was as a shining Light and was a Firmament called Heaven for this world had no other Light And then God suffered the Centre of Nature to open it selfe in the Created Substantiality For this whole Principle became but one body and there brake forth its Heart viz. the Heart of this Principle with its own proper will
and only still and meek which desireth life and spirit and yet can produce no life nor spirit our of the Water and Meeknesse therefore Venus desireth with its Meeknesse and Light the Heart that is the power and vertue of all Formes and so it catcheth the Heart which about on the wheele in the Point is the n 4. ☉ Sol. Sunne which is the Heart of all the six Formes and they are the formes of their Heart which together is a life Now if that were unstedfast and should o Or move about passe away so often as the wheele windeth once about and though it would be long it would endure but a Seculum Age or Terme of Nine and twenty yeares 89. Now the seaven Formes desire Fire being the Eighth Number and the Eighth Number desireth a life which may continue for the Heart is not alive without Fire and therefore the Heart catcheth hold of the Fire and that fire is fierce and consuming and consumeth all the seaven Formes of the Centre with their Substantiality The Heart standeth between two Worlds 90. Thus The Heart is in Anguish vexed within and without for it hath nothing more in the substantiall life outwardly though it seeketh yet it findeth nothing and yet seeketh with anxious longing and penetrateth through all formes and seeketh mitigation of the Fire and yet cannot so finde it neither 91. Thus all the six formes of the Heart receive the vertue of the Sun for it penetrateth mightily into all the six Formes and seeketh rest and ease and if it finde not that then it presseth in it selfe forth from it selfe through the Fire and desireth the Eternall Liberty and attaineth the Liberty through desiring and yet cannot be Free for the sharpnesse of the Fire is in its desiring But the Liberty attracteth it selfe in the desiring in the Fire for the desiring presseth into it viz. the Liberty 92. Thus the Liberty sharpneth it selfe in the Fire and appeareth through the Fire as a flash of Lightning that is the Glance and shining of the Sun and that sharpned Liberty desireth its Eternall Delight viz. it s meeke still vertue and presseth inwardly into it selfe into the vertue and that Eternall vertue in the Liberty is the p The other world Eternall Word and that Word is Generated out of the Eternall Heart and in the Heart is the q ✚ Crosse of the Number Three and is the End of r Heavenly and Earthly Nature and in the End is the vertue and Glance of the Libertie which is generated out of the Eternall Centre out of the Heart upon the Crosse and is called the divine Majesty of the Eternall ſ Or Essence Substance 93. Now consider as the outward Desiring of the outward Nature goeth inwards into it selfe towards the Eternall Heart which is God for the outward Nature longeth againe after the substance of the Liberty to be as it was before the Creation that it might be delivered from the vanity viz. the fierce Wrath so also the inward Heart longeth after the outward Nature and would faine manifest it selfe outwardly in figurative t Resemblane is silimilitudes and thus the inward desireth the outward for a figure and the inward catched the outward in its Desiring 94. For the similitude of the Eternall Centre was indeed already before the Creation of the Sunne and Starres in the outward Substantiality but it was not figured and kindled as a Limmer before he draweth a Picture hath an Image in his Minde but not framed exctly 95. Thus Gods Heart of the Number Three put its will into the astringent Fiat into the Matrix of Nature into the Heart of the Out-birth into the Firmamentall Heart viz. into the Place of the Sun and Created with the Spirit of his Mouth the spirit of the soule through the Fiat round about on the wheele the u Aliter seaventh Forme seaven Formes of the Centre of Nature for as the wheele turneth and windeth so went the Fiat also Magically in the middest in the willing of the wheeling 96. And seeing the Out-birth of the Earth was a sinking downe of Death therefore the Life turned away from that Death upwards And you see that the Three Planets ♄ 1. ♃ 2. ♂ 3. ☉ 4. ♀ 5. ☿ ☽ 7. viz. the Formes of the Centre of Nature which make the Spirit of the Centre and the House of the Spirit stand upwards above the Sun as the life in its beginning taketh its Originall and the Three which belong to the body and to Mobility beneath the Sun one under another even as the Corporising taketh its Originall and the Heart viz. the Sunne in the middest and the forme standeth right upwards towards the firmament as a Man 97. Which you are to understand thus observe above the Heart the Sun standeth Mars which is the striker up of the Fire and a kindler of the Heart and a breaker in pieces of the Essences that the thick Substantiality may not remaine covered and stifled it breaketh that so that the Spirit can awaken the x Or senses faculties for it maketh the Tincture in the Sun Mars is Poyson and Anger and denoteth the fiercenesse of the Fire as is mentioned before concerning the Centre it is the bitter raging Forme in the Wheele and causeth the Essences in the flash of the Fire It is a cause of the Life The Sun and Mars have together the Tincture-Life and Venus with Mercurie and the Sun have the Spirit-life viz. the Aire that is the Feminine Life understand the Matrix viz. a female Life of all kindes 98. And above Mars standeth Jupiter which is the power and vertue of the Heart to which Mars giveth its fire-life which it receiveth out of the Heart of the Sun that maketh the Braine wherein Mars can dwell 99. And above that standeth Saturne which attracteth the vertue and maketh for the spirit a house viz. the y Or skull Brainpan and maketh the Substantiality as the skin upon the Body thus the Outward life upwards from the Sun or Heart is the Head a house for the Spirit which taketh its originall in the Heart in the Fire and dwelleth in the Head in the five senses in the Aire-Life 100. And under the Sun downwards is Venus which taketh its originall from the pressing forth out of the Fire out of the Tincture and therefore hath its peculiar lustre it maketh Water and Love and is a sincking downe for it is a cause of the Suns Substantiality and a beginner of the Inferiour z Aliter Life Body also it hath the Tincture and is a cause and beginner of the Seede to another Centre to Propagation for it strengtheneth it selfe with the superiour power and vertue and receiveth therewith the forme of the Spirit both from the Heart and from the Braine for all Formes desire to have it and doe mingle with it for it is Love and a Kindnesse Meeknesse Thus it hath the power
wings of the Winde in his own Principle and yet goeth forth from the Father and the Sun in the continuall Creation and openeth the Wonders which were seene from Eternity in the Wisdome and therefore he is the Workmaster of Every Beeing and is sent of God to that purpose The Tenth Chapter Further of the creation of Every Beeing And how Man may seeke and finde himselfe Also how he may finde all Mysteries even to the Ninth Number and no Higher 1. YOur seeking in the Starres and Elements supposing to finde the Mysteries of Nature is but labour in vaine you finde no more but one Eye and see with but one Eye and when you suppose you have found Sol you have scarce found Luna but onely a Glance of Sol and are far from the Heart and doe but run with the Moone about the Centre 2. There is but one way which you must goe if you will finde the Great Mystery Mysterium Magnum for if you should seeke in Luna all your life long it would be wholly in vaine your desire would remaine to be but Luna if you should take great and hard labour and paines in Mercury and suppose the Stone lyeth therein your Alchimey would prove but dung and drosse 3. When you come into Venus you suppose you have Sol and that it is Gold but it is the Woman or female and hath onely a watery Tincture her life is Aire and so you vainly labour a Or upon the Body in the Body but if you take the Spirit of the Tincture then indeed you goe in a way in which many have found Sol but they have followed on the way to the Heart of Sol where the Spirit of the heavenly Tincture hath laid hold on them and brought them into the Liberty into the Majesty where they have then knowne the Noble Stone Lapis Philâ—sâ—phâ—rum the Philosophers Stone and have stood amazed at Maâ— blindnesse and seene their labouring in vaine 4. Would you faine finde the Noble Stone behold wee will shew it you plaine enough if you be a Magus and worthy else you shall remaine blinde still therefore fall to work thus for it hath no more but Three Numbers ✚ X. 10. first tell from One till you come to the Crosse which is Ten and is a Crosse Number from one to Ten is one Number but you have power only over the Number Nine you must stay at the Tenth for it is the End of Nature which the Creature ought not to search into if the Creature stay under the Crosse it remaineth in the conceived will of God and then it hath * 10. 10. Ten times Ten that is an hundred and †100. 10. 1000. Ten times an Hundred is a Thousand and there lieth the Stone without any great paines taking for it is pure and is not defiled with any Earthly Nature Make it thus as I have written above in the ninth Chapter concerning the Centre Transpose the Planets that are about the wheele and take alwayes one Masculine and then one Feminine one for the Spirit of the soule and the other for the Aire-Spirit you need not take care for the body for each Planet maketh a body to it selfe well enough according as its desire is Begin with Saturne for he is the first to the Fire-Life to the Noble Tincture and then goe about the wheele to Luna for you must alwayes take one Planet for the Life of the Tincture and then one for the Spirit of the Aire for the one subsisteth not without the other or else you get a Spirit without a Body a fire-fire-spirit which burneth in a Lanthorne like a kindled Fire but it yeeldeth nothing it is onely a meere Pride willing to be without a Body 5. Goe thus about in the wheele to Sol which is the b 7th Number seaventh Number in the first Number or account and when you get into that you suppose you have the Stone but it doth not prove fixed Mars destroyeth it goe on further through the Suns fire which is the c 8th Number Eighth Number when you come through it lay hold through the Tincture on the Eternity which is the d 9th Number Ninth Number and bring that upon the Crosse upon the e ✚ 10th Number Tenth Number which is the End of Nature heere handle the stone and take as much of it as you will no fire will destroy it it is free from the Wrath and Out-birth its Splendour and Light standeth in the power of the Majesty its Body is out of the Eternall Substantiality its number upon the Crosse is an Hundred and in the Majesty a Thousand 6. Wee give this to the Seeker for none finde the Stone in Luna unlesse he come upon the Crosse into the Tenth Number and then if he long further to seeke this world and would faine have the splendour of this world and desireth the Stone of this world viz. in Mettalls let him goe thus from the inward into the outward let him goe into Luna and divide or break it into a Thousand Parts and give it a little of Sol but if its f Hunger and thirst covetousnesse be great then give it a seaventh part of Sol and then it is g Made bright and beautifull compleate 7. For all the Planets and Starres run after the Heart every one of them taketh strength and vertue from the Heart and maketh to it selfe its own Body for Luna is out of all the six Planets and hath even Sol but not the Heart for it hath Sol onely in Desire as you see that it shineth with h With the light of the Sun Sol and not with a splendour of its own and therefore the Spirit of the Heart must be added to it which was pure before and then all the Planets resort to it each of them desireth the pure childe and each i Erecteth its Habitation buildeth its house therein But looke to it have a care of Venus that it may not by tattleing bring its feminine Tincture therein for it appeareth bright and faire but it is a Woman and maketh a dark Body and quickly devoureth Sol keepe black Saturne in Mars'es heate and so at length bounteous Jupiter will appeare who is courteous and kinde and hath the superiour House the House of the Spirit of the Tincture when it is come out from black Saturne then that is the Metalline Stone 8. Trouble not your selfe so very much and long with Fire it affordeth no more then it is able or else you Number back againe into losse indeed not into perdition but yet in Solem Hungariae into the Sol of Hungaria Venus exulteth the more but your covetous hope and expectation is disappointed and taken away Although indeed you ought justly to rest satisfied in the Tenth Number for the riches of this world is but dung and drosse and if you attaine to the Tenth Number with your former preparation you need not take so great
comprehended them with the Signes and all Formes of the Image which stood in the Virgin in the Figure in the Willing and they are the Starres and created them as a Circumference or Sphere of the Spirit and they are all together a Body of that Spirit which is called Sol for there the Eternall Spirit hath comprehended or conceâ—ved the similitude of the Spirit of this world and it goeth thus forth out of the Naturall Body of this World as a Spirit even as the Eternall Spirit goeth forth out of the Eternall Centre of Nature out of the Number Ten. And as they have ordered themselves with their Revolution in the Three Dayes understand before the Sunne was so they also remained standing in the Fiat in that p Ordinance or Course Order and are not materiall or palpable though as to the Eternity it is a materiall beeing but not as to Vs but they are Powers an Out-Birth out of the Eternall hidden and secret Centre and a similitude of the Eternall and have power and strength to shapen and figure Bodies and Images according to all the properties of Every Starre 17. Understand us thus Out of the Place of the Sun Ex loco solis goe forth the Manifestation of all the Starres Elements and all the Starres are the Suns Children even unto Saturne which is the house of the Sixfold Spirit for the Planets are the Spirit and the Crowne which is the q Vppermost Starres Uppermost is the Body and is in that manner as wee have mentioned before concerning the Centre of Nature and concerning the Thrones of the Angells Very great things are heerein conteined which wee justly conceale because of the wickednesse of the World which if they knew them they would misuse the powers of Nature to their covetousnesse and falshood 18. Therefore wee tell you that those to whom the Number Ten is opened have it also given them into their Will to speake no more then what is requisite and necessary for the World and that at all times as need requires and is knowne in God 19. Thus wee give you to understand how God on the Fourth Day created the Sun and with that Leading Spirit the Starres also and what they are being together nothing else but a life according to the similitude of God wherein the Eternity hath manifested it selfe in a Beeing 20. On the Fift Day God moved this Beeing and Life and set the Fiat therein and created out of the Matrix all kindes of similitudes according to every forme in the Spirit and in this Creation now hath the third Kingdome viz. the Kingdome of Anger pressed hard in with it and there went forth all manner of Beasts Fowles Fishes Wormes and whatsoever moveth and liveth all went forth out of the outward Matrix and stood upon the Earth and in the Deepe went forth all sorts of Spirits of Fire such as are the Ascendents and Phoenix and in the Aire also all sorts of Spirits according to the Substantiality of the Aire and in the Water and in the Earth all sorts of Spirits every one according to the property of its r Or Genetrix Mother and the whole Deepe between the Constellations so far as the Word gave it selfe in unto the Creation is nothing but a Life and stirring of Spirits 21. Now Reason asketh being the Devill dwelleth in this world and hath his Princely Dominion there where abouts doth he dwell then Behold O Man consider this well There are in the whole Deepe no more then seaven Å¿ Or Orbs. Revolutions which roule and turne about like a wheele or as the Life windeth it selfe about the soule and the Heart as the Centre standeth still in the midst that is the t Note the Sphere of the Orbs with the Sun standing still and the Earth having its daily and yearely Course Sun and the t Note the Sphere of the Orbs with the Sun standing still and the Earth having its daily and yearely Course Revolutions about the Sun are the six Planets as Spirits of the Centre and the seaventh Revolution is the Earth which turneth it selfe once about in foure and twenty houres and runneth along in the course of the Planets once a Yeare and besides carrieth the Moone with it about the Sun as the others doe also but some in shorter and some in much longer Time as first u ♄ in 29. yeeres Saturne in Twenty nine yeares in respect of his large Course But the x ☽ in 1. Moneth Moone which runneth back doth it every Moneth Twelve times in a yeare and passeth y Some dayes over somewhat on yet further in a Thirteenth Revolution 22. Now this together maketh the wheele of the Birth wherein standeth the Verbum Fiat which hath driven the Devill out from this Circle and so he dwelleth without this Circle and there is a great Darknesse about the Crowne of Starres in the Firmament so that many Starres in the Firmament are not seene because of the Darknesse and that otherwise hath a great signification as to Men which we would indeed make mention of if the world were not so madde and suffered the Devill to drive it who derideth all manner of Revelations that thereby he may blindfold Men It shall in the Last Time stand manifest to the Children which see with both Eyes viz. with the Eye that seeth into the Eternity and the Eye that seeth into that which is Temporary 23. Thus the Devill dwelleth neere us and yet hath a Princely Dominion much deeper neerer towards the Constellations in the midst amongst them where it is darkest for he z Dare not or liketh not may not come neere the shining Lustre of the Sarres and so is as a Prisoner and dare not Touch the seaven Governments of the word Fiat and hath no power therein and so is the poorest creature in the Crowne 24. This cannot be described by a Circle for the stun standeth innermost in the most inward Circle and the other Planets alwaye further outwards even to the Crowne which includeth the outwardmost Heaven and it cannot be understood by outward Reason but the Spirit understandeth it in it selfe for as * The Spirit it is so is this Circle also neither can it be set downe in writing for the Life windeth it selfe inwards to the Sun and so also the Spirit of Life in Man windeth it selfe inwards into the soule as you may consider concerning the Three Principles where the outermost is also the innermost which the outward spirit of our reason cannot conceive for it is but One and not Three in Number But the spirit of the soule if it be turned about so that it looketh with its own eyes into the innermost and with the Eyes of this world into the outermost understandeth it for this is the Vision in Ezekiel of the Spirit a Having eyes within and without with inward and outward Eyes where the Spirit goeth right forward wheresoever it
Man and Woman yet you are not to understand any woman but a virgin wholly pure and chast he had in him the Spirit of the Tincture of the Fire and also the Spirit of the Tincture of the Water viz. of Venus he loved himselfe and through himselfe he loved God he could generate Virgin-like out of his will out of his Essences without paine without tearing or dividing his body such a Man as himselfe was for he had all Three Centres in him and as the Centre of the Eternall Nature was not torne nor divided when the Spirit of God conceived his soule upon the Crosse and brought it into the Wisdome also as the Spirit of this world was not torne nor divided when the Spirit of God breathed into him the spirit of this world as an outward life so he also was not torne or divided for he had a Body that could goe through Trees and Stones if he had instantly gone on in the will of God then had he brought HIM viz. God with him into the Great Wonders 21. The Noble Philosophers Stone was as easie to be found by him as any p Mawerstein other stone and then he might have adorned the outward life with gold silver and precious Stones Jewells and Pearles all to his own joy and to the manifestation of Gods deeds of wonder he had not needed Beastiall Cloathing for he went naked yet clothed with the Heavenly Tincture he had no such Members as he might be ashamed of as his Fall demonstrateth This was his Fall his soule Imagined after the outward Fire of the Out-Birth after the spirit of this world and turned himselfe away from God and desired to live in his own property or selfe and to be Lord his will turned it selfe out from Gods will and was disobedient to God and desired the Earthly fruit out of the Earthly Essences and caused God to suffer the Tree of Temptation to grow that he might trie what his Image would doe and did forbid him that Tree 22. But his Lust was instantly gone after the Earthly Essences Good and Evill which the Devill did eagarly help forward as he doth still till Adam was overcome and went forth from the will of God and suffered himselfe to be wholly captivated by the spirit of this world and then all was done with him the Heavenly Image became Earthly the soule became captivated in the fire of Gods Anger it had the heavenly Tincture no more and could not eate of the Verbum Domini any more it had turned it selfe away into the spirit of this world and was gone out from Gods will into the Lust of this world and so also at the instant of the Fall the spirit of this world made the body wholly Earthly the Paradise with all Heavenly q Wit wisdome and understanding knowledge retired into it selfe and so departed from Adam and the Deare Virgin of Wisdome remained standing in Griefe till the Word of the Lord came againe and looked upon r The Noble Sophia her againe with the promise of the Seede of the Woman and then r The Noble Sophia shee passed into the light of Life now warneth Men of their ungodly wayes concerning which wee have mentioned at large in our former Writings and also concerning Å¿ Adams Wife the Woman his Wife therefore wee heere forbeare to write any further of it and onely further shew you our Propagation as to body and soule 23. Wee have t In the Ninth Chapter of the Threefold life formerly mentioned how the provocation between both kindes Masculine and Feminine to copulate existeth viz. out of two Governments or Dominions of one onely u Being or Essence substance for when Adam could not subsist then God let a sleepe fall upon him and tooke the one Dominion viz. the Tincture of the Spirit from him left him the other viz. the Tincture of the soule and framed a Woman out of him But that shee might have a soule also God took a Ribbe from his Body with his flesh and bloud and comprized the soule therein but without power of further Propagation of it selfe for her soule remained in Venus being desirous of the Mans soule even as the lower Dominion of the Three Planets under the Sun which make Spirit and Flesh desire the Three uppermost for their Life as is before mentioned so also is the Dominion in the Man and the Woman for the Man hath the Tincture of the Fire wherein the soule consisteth in his seede and the Woman hath in her the Tincture of the spirit of this world viz. of Venus naturally so called in her seede and Matrix If it were not for the scoffers I could exactly demonstrate it in the Members of their Copulation you would indeed wonder rightly why each are as they are x Note it shall be set downe in a Paper by it selfe for there is nothing without cause Nature hath its own mouth if it desire to have any thing it maketh it selfe a mouth fit for it and giveth a forme to that thing which it desireth that it may fit the mouth according as Nature liketh best Observe this 24. Now when the Seede is sowne then not onely the sower soweth but the Ground also affordeth its Essences or vertue to it the Man soweth soule and the Woman soweth spirit and both of them afford Body and not the one without the other the Tincture of the Fire hath indeed a Body but it became very small in this corruption and therefore the Nature of the Water in Venus must give a soft spirit to it for the Man and the Woman are one Body And Saint Paul saith If the Man have an unbelieving Woman to his wife and the Woman have an unbelieving Man to her husband let not the one forsake the other for the Man knoweth not whether he shall save the Woman or the Woman the Man Even as Adam saved his wife Eve who first eate the bit of the forbidden fruit for shee was a part of the Life out of his flesh and bloud and the same spirit and the same soule which Adam had and which Eve got from Adam is now also in us in both kindes or sexes 25. Therefore ground your Judgement thus When the Man soweth his seede he soweth flesh and bloud and the Noble Tincture of the soule and the Woman receiveth that into her Matrix and instantly affordeth to the Mans seede her Tincture of Venus wherein standeth the Elementary Spirit and that assumeth Saturne and bringeth it round on the wheele about to Sol and there the Naturall Life with the life of the soule is disclosed for Saturne giveth it to the Moone which breedeth it and in a Circuit of all the Starres maketh Essences therein and then the Essences exist and winde themselves about to Mars which striketh up the Fire and there count the Signes in the Heavens how many houres each of them hath and double that with two Kingdomes and
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
Universe 28. See and consider this in a similitude God is the Eternall Sun in the second Principle understand the Heart splendour vertue and Majesty and the Elements Fire Water and Earth are spoken by way of similitude as it were God the Father Now the Sun standeth there as a Body as indeed it is which resembleth the Creature Christ and the whole substance of the foure Elements resembleth the Substantiality of the Creature wherein the splendour of the Sun shineth the Sun resembleth the Word and the Majesty and the foure Elements resemble the vertue of the Body and the Father out which the Sonne shineth 29. Therefore know that in Heaven every where all over is the Fathers vertue or power and in the vertue the Word and the Word hath the substantiality which belongeth all to the Person of Christ for Christ standeth in the Father as an Image as the Sun in the Elements 30. If God should once open himselfe the whole world would be meere Sun for the Deepe receiveth the splendour of the Sun or else if there were no such thing in the Deepe as the Sun is the Deepe could not receive the Light but thus it desireth its like and thus it is also in Heaven the Sonne is every where in the Father and is become Man the Totall Holy Number Three without end and substance hath manifested it selfe in an Image in substance and that is Christ and wee are his Members wee are Gods if wee continue in him he is our fountaine our Light and wee are his Starres Hee giveth us his Body and vertue and his splendour for our Light 31. Thus he feedeth us heere upon Earth in the Supper and when wee desire it with the vertue of his Body and with the spirit which proceedeth from that vertue for that is the spirit and life of the vertue or power then wee receive the Totall Holy t Or Trinity Number Three the substantiality hath Sulphur understand the Body of Christ that is the Father and the Sulphur hath the vertue or power and in the vertue is the Light of life as another Person and out of the vertue in the Light goeth forth the smell and spirit of the vertue and is not comprizable or detainable by the vertue and yet it goeth forth from the vertue and is the Holy Ghost 32. Understand us aright thus wee receive not in the Supper another creature with a new soule no but wee receive on to our soule the Body of Christ which filleth Heaven and is already beforehand the Eternall Creature the soule Eateth Christs flesh and drinketh his bloud which filleth Heaven and out of that which the soule receiveth and eateth there groweth a body to the soule and in that body it is in the hand of God and can at the End of the world goe with that Body through the fire of the Anger of God without feeling of it and as the fire cannot lay hold on Christ in the Number Three so not of us neither for the fire receiveth the meeknesse or allay from Gods meeknesse and ours and becometh in us changed into a rising up of the desire of Love so that our fire and burning in us is a meer Love-desire for it cometh to be a brightnesse of the Majesty and thus wee are in God and the Children of God Halelujah Halelujah Halelujah Concerning the Baptisme 33. And after such a manner is it with the u Poedobaptisme Baptisme of Infants Baptisme of Children the soule consisting in two things viz. in Fire Water for the bloud hath two formes viz. sulphur and water sulphur giveth Tincture and life for it giveth light which is the burning out from the sulphur and that is life The Phur is fire and the sul is Light and out of the Light goeth the Meeknesse which draweth the phur to it againe and quencheth its fiercenesse therewith and that attracting maketh the meekenesse substantiall which is water and Mercury maketh therein the Great Life viz. a life in the water and the Heavenly Luna breedeth it that it turneth to a liquor and to bloud wherein is the Centre of Nature with seaven formes 34. Now Observe When the Seede to the childe is sowne then the Tincture of the Fire viz. the Mans Tincture is sowne into the Tincture of Venus out of which proceedeth a Twofold Life viz. a fire-life of the soule and in Venus a water-life of the Spirit or a Water-Spirit-Life which spring up together and become a Man And thus now both Tinctures in Adam are corrupted 35. The Tincture of the soule was captivated by the Eternall Anger of God wherein the Devill sate and the Tincture of the Spirit was captivated by the Spiritus x Macrocosmi Majoris Mundi the Spirit of the Great World the Spirit of this world and they had both remained captivated by the Devill if the Verbum Domini the Word of the Lord which at length became flesh had not interposed in the midst as a Mediator 36. Therefore hath God through Christ instituted two Testaments One Testament for little Children in the Holy Ghost who performeth the Office who chiefly manageth the office in the Baptisme and maketh in the water of the soule a water of life in his vertue and one other Testament for poore sinners that are more in yeares to understand it in the Word of Life as in flesh and bloud where the Word viz. the Heart of God chiefly manageth the Office and feedeth with his body and giveth his bloud for drinke which Testament with flesh and bloud belongeth to the Tincture of the fire-life to the soule and the Testament of water belongeth to the Spirit-Life viz. to the other Tincture and yet is but one Man But before the Birth of Christ the Devill used great treachery and wrought much mischiefe with Man in that he spiritually possessed them as may be read concerning the Idoll Oracles and heere in the Baptisme his trade and handicraft was laid aside for Christ erected for the Children a Laver of Regeneration in the Holy Ghost for a Childe hath not Faith as yet also there are very few that learne or are taught what Faith is that there might be one Testament that might preserve poore ignorant Man 37. Not that the Holy Ghost alone baptiseth indeed he chiefly manageth the Office and taketh the vertue of the Number Three wherewith he Baptizeth and so when the Baptizer saith I baptize thee in the Name of the Father and of the Sonne and of the Holy Ghost then the Holy Ghost taketh hold in the Number Three and Baptizeth in the Water of the soule in the Water of Life which is in the Bloud of the Tincture which containeth the Spirit Life viz. the second Centre of Nature and so the spirit of the soule receiveth the vertue y Of the Office and Office of the Holy Ghost and heere lyeth the Mysterium Magnum the Great Mysterie 38. Deare Brethren in Babell doe not so dance about
this life shall End wee are not created for the pleasure and lust of this life but for Paradisicall Joy and to leade a simple childe-like life wee should not know of any pomp state or haughtinesse but live together as children in a loving sport of Joy wee are gone out from our true pure Paradisicall Mother wherein wee should live in her as deare and loving children 2. Wee are shut up in the Mother the Temporary Nature which generateth the Evill Beast and have received beastiall Properties wee doe no otherwise then as Evill Beasts wee have given up our selves to a strange Mother which educateth us and leadeth us captive in her bands and wee must at length leave the outward Man to the Earthly Mother wee cannot get away from her for shee hath captivated us in flesh and bloud shee breedeth us and bringeth us up in her selfe and keepeth us for her children But yet wee have a very precious Jewell hidden therein with which wee are Gods children with that let us endeavour after the highest Good that wee may attaine it 3. Deare Children our strife about the Highest Good consists not in the sword in killing and slaying that wee should make Warres and fight for the Cause of God and his Kingdome and so persecute and murther one another neither doth it consist in much knowing but meerly in a simple childe-like obedience that wee should goe out from the will of our flesh which is Beastiall wherein the Devill dwelleth and enter into the will of God it lyeth in no mans opinion or knowledge a Note for the Spirit of God giveth knowledge to every one out of the Wonders out of which he is borne 4. You see how wee are put under subjection to the spirit of this world for when a childe is sowne b Or into in its mothers c Or Body womb that Spirit is there ready and formeth it according to the wheele of the outward Nature that giveth condition will and disposition to it that sheweth it the wonders of its secret Mysterie and openeth to it the way of the will d Of the spirit of the outward world thereof that leadeth it in the entrance into its Mother and out of its Mother through this world that giveth its body to the Earth and its soule to Hell 5. Therefore since wee know this wee ought to lift up the Spirit of our soule and make warre onely against that evill Earthly Spirit and oppose it with our soule and body and not against our brethren and sisters wee cannot overcome the Devill with disputing and knowing much neither can wee maintaine Gods Word with warres and the sword but with the simple obedient e A Godly or Divine Life life of God that wee be contented with that little which wee have and depart from the Evill lust after Pride into an humble childe-like life wherein every one should with all diligence performe his worke for the benefit and profit of his brethren and sisters endeavouring thereby to serve God his Creator and to pleasure his brother not seeking his own honour but with a desire to doe so well that his brother and sister may sincerely love him and wish all happinesse and welfare to him 6 If you will serve God give offence to none that your good and benefit be not hindered Let not Satan have power over your heart to sift or prevaile with you Put away all evill thoughts instigations and influxes of the minde for Satan insinuateth himselfe in the influxes from the spirit of this world and possesseth your minde be continually watchfull and strive against him cast those false and evill influxes upon his head and send him away with them and consider that you walke upon a very narrow path between Heaven and Hell in very great danger be at no time secure or carelesse for you know not when the spirit of this world will take away from you it s own for your limit was set in your Mothers f Or Body womb which you cannot passe neither doe you know the day and houre wherein the Spirit of this world will leave you and then your poore soule will stand quite naked hungry and * Or naked empty and then if it have not Christs Body on it it will be captivated by the Devill 7. Deare Children it is a very streit narrow way that leadeth into Gods Kingdome he that will walke therein in this life must submit and prepare himselfe for affliction for every thing is against him the Devill is altogether against him his own flesh and bloud set themselves earnestly against him for the Spirit of this world in flesh and bloud seeketh onely the matters and Dominion of this world the Devill continually sets on his children and servants against him he that walks toward Heaven must be trampled upon and despised he is not in this world acknowledged to be a childe of God 8. Deare Children looke well to your selves in this world at present Men leade you on in hypocriticall wayes they Boast much of Faith and leade people on in an Historicall Faith which is but meere g Or knowledge Notion they teach you the g Or knowledge Notion and he that doth not stick to that is accounted an Heretick O how dead is the present Faith it stayeth at the knowledge or the Notion they suppose that when people know how to speake much of God of Christs merits sufferings and death for Mankinde and comfort themselves therewith that it is the way to eternall life 9. O no all that availeth nothing that thou knowest and ticklest thy selfe with it True Faith in Christ is quite another thing it lyeth not barely in the History and in the Letter the bare Letter is not the Word it is but a leader and directour to the Word the Word is Living and hath the Spirit h Note the right Faith is the right will which entereth into the Living Word 10. If you comfort your selfe never so long with the sufferings of Christ and yet your will and purpose remaines in deceit and wickednesse then the spirit which proceedeth out of your will is a theefe and a murtherer you teach one thing and doe another God desireth no flattering Hypocrisie but an Earnest sincere purpose and will which entereth into him by obedience and this is right i Or Faith Beleeving in the Holy Ghost and therein is the Word and Death of Christ fruitfull indeed 11. Christ saith You must turne and be as little children who are not yet conscious of any falshood deceit or wickednesse and in Christ through Christs death be borne of his flesh and bloud if you will see the Kingdome of Heaven for he that eateth not the flesh of the Sonne of Man and drinketh not his bloud hath no part in him 12 Deare brethren it consisteth not in the k Oast which the Priest delivereth for Holy Bread Oast onely which you deliver to the people and in
the Cup or l The Chalice or Cup wherein they carry the Oast Chalice No but when the soule converteth and bringeth the body under subjection and giveth it selfe up wholly in obedience unto God and into his will and desireth to goe in at Christs Entrance to the Father then it goeth out from the life of this world and goeth with Christ into the Father who giveth it Christs flesh and bloud for it eateth of the Word of the Lord at Gods Table and getteth Christs flesh for its body and Christs blood for its Refreshment and habitation for the soule dwelleth in the Heart and burneth out of the Heart bloud as a kindled light and hath its principall Dominion in the Head in the Braines and there it hath m The five senses five open Gates in which it governeth with the spirit of its life 13. And therefore if the Tincture in the soule in the Heart bloud be entered into Christs will then that Will governeth the spirit of the soule in the Head and though it have many obstacles and hindrances from the Earthly beastiall spirit as also from the Devill who infecteth the Earthly spirit so often as the soule is secure or carelesse and bringeth it into fleshly lust yet neverthelesse when the soule doth but reject the Earthly beastiall thoughts and influences or instigations then it remaineth in Christ still for the body of Christ which the soule hath is too hard a bit for the Devill to overcome and yet a harder bit it is for the soule to turne away from the spirit of this world and enter into the Obedience of God 14. Deare Brethren it is not a handfull of Historicall Faith that will doe it for men to set the Merits of Christ aloft it must be sincere and Earnest you must earnestly enter through Death and Hell of the Devills into the Merits of Christ you must overcome the spirit of this world your will must presse it selfe with all its reason and thoughts into the will of God and then you will well see how little the Historicall knowledge can doe 15. If you will not drive the Devill out of your Heart then he will not let you enter into Gods will if you will keepe the iniquity of falshood in your heart and so fight with the merits and satisfaction of Christ against him then you will be hindered for the Devill opposeth it strongly he striveth against the soule as long as he can he letteth not the soule goe before it heape all Earthlinesse upon his neck and depart from it when the soule doth so then it departeth out of his Countrey and then he is overcome but O how doth he continually lay that as a Net before it and goeth alwayes about like a Fowler and if he can possibly he will cast the Earthly Garment on to it againe 16. O how hard a Combate must the poore soule hold out against the Devill but therein the sufferings merit satisfaction and death of Christ is availeable when the Devill hath ensnared the poore soule againe and will not let it goe but goeth downe with it into the Abysse into despaire there the soule must take with it the sufferings and death of Christ and walke with the Devill through Hell into the Death of Christ and out of Christs death spring up with Christ into God againe and then it is the Lilly which the Devill doth not like to smell upon 17. But for you to depend wholly on the History and so to apply the merit suffering and death of Christ and will still keepe the Devill lodging in your soule that is a reproach to Christ What doth it availe you to pray that God would forgive you for Christs sake when you forgive not all others your heart sticketh full of revenge and robbery 18. You goe to Church into the Congregation of Christ and you bring a false hypocrite lyer covetous angry adulterous proud person and soule in with you and the same you bring out with you againe what benefit have you thereby You goe into the Congregation to the Supper of Christ and desire Christs flesh and bloud and yet keepe the black Devill in you for a Guest what meane you you receive nothing but the severe Anger of God how will you feed upon Christs flesh and bloud if your soule be not inclined with all earnestnesse and sincerity into God doe you suppose that Christs body and bloud dwelleth so in the Earthly Element that you can chew it with your Teeth No friend it is a more pure and subtile thing the soule must apprehend it the mouth of the soule must receive it but how shall it receive Christ if the Devill be still lodging in the soule the soule must be in the will of God if it will feede upon God indeed it can continually eate of Christs flesh if it live in the flesh of Christ for every Spirit n Or is fed by its owne substance which is its flesh and body eateth of its own body 19. This Testament is ordained to that End that in the Congregation wee should there eate the flesh of Christ and drinke his bloud that wee should thereby commemorate his Death and teach the same to our children and tell them what Christ hath done for us that wee might be preserved in one minde and will and that wee should be one body in Christ and walke together in one Love and therefore wee should eate of one and the same Bread and drinke of one and the same Cup and acknowledge that Christ hath begotten us againe to one Body in himselfe and that he hath through his death brought us againe through Hell and the fire of Gods wrath into his Father in himselfe that wee might wholly put our wills into his will and love one another and make one another rejoyce in him and sing speak of and declare his marvellous Deeds and Benefits and thereby renounce the old Devill who hath held us captive and tread him under foote in our Minde 20. This is the right Catholike way of true Faith he that teacheth and liveth otherwise is not appointed for a Shepheard by Christ but is a Shepheard sprung up of himselfe from his owne Art and Reason which in the Kingdome of Christ according to the Outward Man should be continually dead that Christ in us may live None is a true Shepheard over Christs sheepe unlesse he have the Spirit of Christ if he have not that then he hath not the true o The true Jus. Divinum Apostolicall power and authority of Excommunication he must in Christs Spirit have the Key to Heaven and to Hell else he is but a vizard and Image without Life How can such a one who is captivated by the Devill judge in the Congregation of Christ can the word and Commandement of such a one be the Word of God whereas he speaketh but from a false Spirit 21. O yee false Bishops come from the Universities how hath the Devill of
Pride blinded you that you set Shepheards over the Lambs of Christ according to your own favour and respect Saint Paul teacheth you doe but reade it what an heavy account you are to give nothing availeth with you but Art and in the Kingdome of Christ Art is but drosse and dung God leadeth a pure heart by his own Spirit if one incline towards him and submit unto his will to such a one he teacheth heavenly Art 22. The Congregation of Christ should be in one will and the Shepheards thereof should have the spirit and p Or Consent will of the Congregation It is not so slight a matter to put on the Garment of Christ as many suppose who seek onely covetousnesse and honour therein and they finde nothing but the Anger of God therein 23. Or what shall wee say The Priest Devill hath blindfolded the Kingdome of Christ so that the Congregation of Christ is stark blinde where men suppose they are Gods and that they teach from the Holy Ghost whereas their own honour and covetousnesse is meerly sought after in deceit and falshood Men see how great mischiefe they have caused in the world how many Countreys have they caused to be laid wast and murthered many hundred thousand persons with their false Opinions and have onely served the Devill in the Garment of Christ if the Congregation did but discerne it they would presently consider it but all this cometh to passe in that they afford not honour to the Spirit of Christ Men will choose Shepheards themselves whereas the Devill is in all meere humane Elections when it concerneth the honour and doctrine of God 24. The q Or Pastours Bishops that are growne up of themselves and chosen for favour without the Spirit of God are as profitable to the world as a fift wheele to a wagon indeed they doe but little except it be to make the Congregation goe astray slander jangle and dispute as their scandalous Pamphlets testifie in many of which there is as much of the feare of God and love to their Neighbour as the Devill in Hell hath Bloudy provocations are the Devills Drums and Trumpets by which he reproacheth the simple Congregation of Christ 25. O deare Children open your eyes wide goe out from the Priests Contentions and enter into combate against the Devill against your voluptuous flesh and bloud A Christian is not a wrathfull Souldier or Warriour who desireth the Kingdome of this world for Christ saith My kingdome is not of this world else my servants would contend for it Saint Paul saith Seek that which is above where Christ is wee are called by Christ out of this world that so wee might serve God with the soule and be in Christ but with the body in this world that wee may have maintenance and sustenance for it therefore the Earthly life ought to labour and maintaine its body but the soule should be Lord and Governour and rule the Body it should not suffer the starry-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
Earth was his Ornament and sport altogether childe-like without Covetousnesse he needed no other cloathing and as the Gold was pure without drosse so was his childe-like Minde also 48. But the Devill awakened unto him the Sulphur or Grosse Matter therein and hath set the Beastiall spirit in the superiour Dominion in him that which Man should have ruled over ruleth over him and that is his Fall 49. Thus now the Devill hath gotten power in as much as the Outward Dominion is generated out of the Inward viz. the Centre of Nature and that he dwelleth in the most innermost and so he slideth out of the innermost into the outermost and kindleth the outermost in the Minde from whence arise false lusts and inclinations and evill Concupiscence so that two Dominions viz. the inward and the outward strive against the soule and so the poore soule is in the midst between the Dominion of this world and the Dominion of the Hellish source or quality and there it standeth before the Gate of Heaven in a very great Deepe in great danger its Roote is the Anger of God and Hell-fire its superiour or predominant spirit is the Dominion of this world and there it standeth in the Tincture of the Fire in the midst and whither soever it inclineth thither it entereth if it goe into the lust and pleasure of this world then it standeth therein and is captivated by the Devill but if it enter into it selfe inwards into God then the Devill will buffet it for then it is in his Countrey 50. But when it getteth the flesh of Christ for a new Body then it is not in his Countrey that is a Tree before him which is poyson and death to him at which he is vexed and loath to touch it but he stirreth up his servants and Ministers against the outward Body that must beare i Shame and disgrace reproach and scorne that thereby he may cover and hide this Tree that it may not be knowne else it might bring forth more branches whereupon at last Hell would be too narrow for him therefore he will prevent it as long as he can 51. And so now when the poore soule breaketh away from him and with its deare Bridegroome Christ turneth to the Love of God so that through earnest Repentance and turning into God it enter into the will of God yet then the Devill hath seaven k Snares or Ginnes coards still with each of which he holdeth it fast before he will let it goe and then it must get it selfe through all the seaven and leave his cords wholly to himselfe These seaven Bands are the seaven spirits of Nature hereafter mentioned 52. And Eightly it must goe through the Fire and there is the Earnest severe Proba or hard trial And when it is come through it getteth the heavenly Tincture in the Ninth Number and in the Tenth Number upon the Crosse it getteth the Body of Christ and so is an Angell in Heaven and a stranger and Pilgrim upon Earth in this Tabernacle 53. The seaven snares wherewith it is entangled are the seaven spirits of the outward Nature of the Dominion of this world these it must winde through and presse quite through them and cast them all behinde it and in the Eighth Number standeth Moses with his Law and there is first read to the soule what a * Or faire Bird. fine Fowle it was and there cometh the Devill with his l Or Account Register or Catalogue and readeth what it is sheweth his right to it and there it is directed to bow downe and lay hold on the Wounds and Passion of Christ and heere it is necessary that the poore soule take hold on the Merits and Death of Christ and wrap it selfe fast therein for out of these swadling bands the Devill cannot pull the soule nay he dareth not touch them and heere the Devill must leave the soule for Christ standeth in the fire of the Fathers Anger and is the accomplishment of Obedience and there the soule is brought into the Ninth Forme into the Tincture of the Eternall Life and there it is surrounded with the Majesty of God and the faire blessed Virgin the Wisdome of God meeteth it with her Garland of Pearles and Crowneth the soule as a heavenly Conquerour 54. What Joy is heere to the Angells of God and what Joy the soule attaineth there wee have no Pen to describe it nor in this world any tongue to Expresse it Onely wee wish to the Reader and all Men that they might themselves have experience of it for which cause wee goe about this Writing with much toyle and deepe labour 55 For wee write what wee our selves have knowne and have seene with spirituall Eyes wee speake it not to our owne boasting but that the Reader may know that if he will follow us what he is to expect from it seeing he perceiveth how the world maketh a Gazing stock of the children of God But wee shall after this short Life have full recompence and moreover this Garland is more delitious then this whole world and though it be often covered and hidden from us yet it dyeth not 56. For as the rough winter hideth the budding and flourishing of the Earth so that reason saith all is Dead but when the Spring cometh then it beginneth to bud and blossome againe and so also it is with the Noble and faire Garland of Christ when that springeth againe then it produceth Lillyes without Number and every Spring when the Minde is renewed in Christ it multiplyeth Tenfold Of the Company and assistance of the Holy Angells 57. As wee that are Men in this world if wee be the children of God assist and help one another in necessitie and distresse and readily deliver one another from misery and trouble thus also it is in heaven concerning the children of God while the soule belongeth to the fellowship of Angells they affect the company of honest vertuous and chast Men that feare God and stand by them in necessitie for the Scripture saith They are all Ministring Spirits sent forth for the service of those that are to inherite the Kingdome of God they often avert the fiery darts of wickednesse what mischiefe would the Devill often doe if he were not opposed and hindered by the Throne-Princes of the Legions how often would he terrifie and cast men downe headlong to the ground 58. But the Angells are our servants and keepers if wee be Christians and not Beasts though indeed the Devill setteth upon Christians most of all how very often would many be drowned and killed by a fall who yet receive wonderfull deliverance from Angells they are ready about people who sing and speake of God they have great delight among little Infants so that they many times manifest themselves to an Infant and play with it if it be the childe of God 59. How many Examples are there in the Scripture of the Angells leading and conducting of the Children of
you shall finde them together with your life in Heaven againe as Christ teacheth us saying He that loveth his t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Animam suam his soule life shall loose it but he that looseth his life goods and honour for my sake shall finde it in the Kingdome of Heaven Also when the world despiseth persecuteth and hateth you for my sake then rejoyce for your recompence is great in the Kingdome of Heaven Also What will it profit a Man to have all temporall honour and pleasure and loose his owne soule whereas this life continueth but for a Moment in comparison of the Eternity 25. Deare children in Christ let every one have a care in what soyle he groweth you must not expect any better time of life to repent in but to day while the voyce of God soundeth let every one enter into himselfe and search himselfe let none regard the broad way of this world for it leadeth into the Abysse to all Devills but the way to the Kingdome of Heaven is very narrow and strait he that will set into it must not deferre nor linger out the time till the Devill barreth up the Doore he must not regard the course of the world he must goe directly into himselfe and * Or search seek himselfe the time will come that he will think that he is alone in this way but God hath alwayes his seaven Thousand with Eliah whom he knoweth not of 26. For a sincere Christian doth not wholly know himselfe he seeth nothing but his u And untowardnesse vices in which the Devill striveth against him they are continually before him but in this world he knoweth not his x Or Holinesse Sanctity for Christ hideth such people under his Crosse so that the Devill doth not see them Therefore be watchfull and sober and resist the suttle Devill that yee may live Eternally The Sixteenth Chapter Of Praying and Fasting and Due preparation to the Kingdome of God What Praying is and bringeth to Effect What the Power of it is and what the finall use and benefit of it is 1. TO the Instruction and Comfort of the sincere simple Christianity and for a constant awakening of our selves that wee might be found worthy to heare the voyce of the Noble Bridegroome who calleth his Bride and will bring her home A very lovely Gate 2. A hungry Spirit that is weary and faint is desirous of the Still Meeknesse and Rest that it may goe forth from the a Swindge or power source of the Driver and may satiate it selfe with meeknesse and stillnesse and so with that which is the desire of its Life whereby it may susteine its body 3. Thus my dearly beloved Minde thou art generated out of the Eternall Still meeknesse and wert before the time of this world in the Wisdome of God in the Eternall Virgin the Meeknesse of the Love of God was thy source or property and thou wert a fruitfull b Or shower Raine in thy Still Eternall Mother the Eternall Nature where thou wert not yet created a Spirit Consider thy felfe how great unquietness thou art now in thou art immeasurably hungry thou alwayes thirstest after the food and source or property of thy Mother O that the Time of Refreshment were come this doth the poore soule wish and pant after one day cryeth to another the Morning cryeth to the Evening and the Night longeth after the Day and there is no place nor rest from the c Persecutor or Tormentor Driver for the poore soule the Driver taketh hold of its very Throat and though it hide it selfe yet it findeth no place nor rest free fâ—om the source or property of its Driver he driveth it further and further till it findeth the boosom of its Mother where it layeth downe its selfe and is as one that is escaped * With his life among the slaine in a great Battle who dareth not lift up his head for feare of the Enemy 4. My deare Children in Christ and all yee that have given up your selves in Christ to the Kingdome of Heaven yee Elect in Christ thus it is with our soules our soules stick in such great unquietnesse and as it is with a Sculdier in a fight who is continually in expectation of Death where the Enemies presse upon him on every side and strike at him and continually desire his Death or as it is with one that is fallen into a Deepe Sea and swimmeth there and seeth no shore and continually expecteth Death where the water goeth into his Mouth who sigheth and desireth help from above Or like one that is falling into a Deepe Pitt where no help is discerned who also expecteth help from above 5. So it is also with the poore soule it is fallen into a dark Dungeon and swimmeth in a dangerous and deepe water where it is encompassed with Enemies on every side who all strike at it Every one would murther it and it seeth no help about it if it search through its body through its flesh and bloud also through marrow and bones it findeth they all are its Enemies which leade it unto the Abysse 6. The spirit of this world in flesh and bloud draweth it and boweth it downe to the ground in the Deepe of the waters and continually desireth to drowne it for it would onely maintaine and Pamper the Beastiall Life 7. So also the Devill draweth it mightily downe into the Abysse and would faine throw it into the Eternall aking source or Torment of Hell and if it resist he striketh at it with the Anguish of Hell that it should despaire and throw it selfe into the Abysse and there it hath no helper with it nor about it nor can it discover any to appeare till it raise it selfe upwards into the Love and Mercy of God where then it must leave and forsake all whatsoever is in its house and must winde quite through from it as a spirit without substance that is it must goe forth with its will from all its Thoughts and out from all its Minde into the Mercy of God into the first Originall d The Eternall Nature Mother where it was onely a seede before the Creation of the world 8. And when it cometh thither it findeth that the same Word which Created it is become Man into which it casteth it selfe and eateth of that humanity as of a pure and new body in which there is no source or property of Emnity but onely a meeke pure desirous Love and there its will is e Or received accepted of God and the Holy Ghost entereth into its will and bringeth to the poore captive soule Heavenly Refreshment and Comfort so that it feedeth on the flesh of the Eternall Word of its Originall Mother and drinketh of the Water of Eternall Life wherein before the world it was onely a seede 9. There it findeth the place of its Rest and cooleth its flames therewith and resteth in the boosom of
its Mother for it entreth into the Land of the Living and the Holy Ghost leadeth it out of Prison and it eateth at Gods Table and sitteth among the children of f Gods Love Love O how humble it is that the Holy Ghost hath delivered it from the Strife of Battell and then God hath a true obedient and humble childe of it And thus it is with the soules which forth out of this Sea of Misery into God or which with the Deliverance from the Earthly Life enter into God and so are released from the Driver the Devill 10. Since therefore it is certainly thus and that wee have found out the way wee will speake what wee know and testifie the Truth For Christ saith My Father g Desireth to give the Holy Ghost will give the Holy Ghost to them that aske him for it No sonne asketh the Father for an Egge and he offereth him a Scorpion in stead of it or for Bread and he giveth him a Stone or for Fish and he giveth him a Serpent Aske and yee shall receive knock and it shall be opened unto you saith Christ 11. When the Heart and Minde and all the senses or thoughts resolve into a will and purpose that the soule will enter into the Mercy of God and repent of its misdeeds and is resolved to seeke after Love and Mercy then it is said Before they call I have heard them as may be seene by Daniel when the Angell said to him When thou chastizedst thy selfe and didst entend to pray for thy owne sinnes and the sinnes of the People I brought thy Prayer before God and this command went forth Reade the History of Tobiah what Praying and fasting and due preparation for the Kingdome of God is able to effect briefly the whole Scripture is full of such examples 12. Consider the Prayer of Christ how his humane soule in God the Father called and awakened the Verbum Domini in him when he would doe Great Wonders or Miracles especially about Lazarus whom he h Awakened from Death raised from the Dead Then he sighed to his Father and awakened the Centre of Nature and the Word in the Centre of Nature on the Crosse of the Number Three there the Holy Ghost and the Word which the Holy Ghost then awakened went forth in his soule and then the soule of Ghost thanked his Father who had heard him and said in the power of the Word to Dead Lazarus Lazarus come forth and there they saw the power of the Word in the soule that the Dead must arise which Power the soule of Christ had opened and awakened with his knocking 13. You must know that Lazarus was awakened from within and wee shall all at the Last Day heare the voyce of God f Ab intus from within in the Centre of the soule for the Word with the Number Three dwelleth within it in the Centre on the Crosses and that soundeth forth outwards and raiseth up the Body of the Essences For the soules of Men are all as it were one soule for they are all propagated out of one onely soule and therefore they will all heare the voyce of the Humane soule m Christ and arise with their Bodies 14. So then when wee pray to God God heareth our soule in the Centre in our selves that is the soule presseth forth with its repenting will out of the Centre of Anguish out of the Abysse of Hell and also out of the Spirit of this world into the second Principle into God which is also in the soule for all the Three Principles are in the soule viz. the two Eternall and the Corruptible which maketh the Death of this world 15. Understand us accuratly according to its high worth thus God the Father moveth not himselfe when thou Prayest the Holy Ghost onely moveth himselfe though that indeed availeth not us neither But the Word which hath created our soule is become Man and that hath the Holy Ghost in it and he goeth forth from the Father in the Word and meeteth the calling Minde Will and k Or Manifesteth or revealeth openeth himself from within outwards into the soule For the outward Beastiall Body is not worthy of the Holy Ghost that he should open himselfe in it though sometimes it happened so to the Saints that hee went forth of the soule into the Outward Principle and then the body Triumpheth and for very Joy knoweth not what is happened to it but in the New body of the soule in Christ when the soule attaineth the body of Christ in that the Holy Ghost dwelleth 16. And so when the Devill cometh and will set upon the soule from beneath in the First Principle in the Centre of the first foure Formes to the source of the Fire then the will of the soule presseth into the flesh of Christ into the second Principle inwards into it selfe and there it is refreshed and released and the Devill must goe downe for that life doth not relish with him yet he is so furious that he setteth upon the soule so often as he perceiveth it to be secure and carelesse or never so little burtheneth it selfe with falshood and wickednesse he alwayes seeketh an opportunity wherein he might finde his Neast open for him 17. Therefore deare Children When yee Pray think not that God dwelleth a farre off from you and so neither heareth you nor seeth you that is a false Conceit and Opinion Indeed those who will not enter into God those that stick fast in their Malice and Iniquity and retaine wickednesse in their soule those indeed are not heard Hee that cryeth to God that he would outwardly accept his words from him and yet retaineth the Evill one in his soule he mocketh God God dwelleth not outwardly for the outward is the Beastiall Starry Spirit he dwelleth inwardly in himselfe the outward Substance is onely a figure and similitude of God Indeed it is of God and generated out of the Inward Centre and Expressed or spoken forth through the Verbum Fiat but it is not the substance of the Number Three which is a Substance and Spirit in the Trinity above Nature and yet dwelleth in Nature in it selfe incomprehensible to Nature as the Winde and the Light is not comprehended by the Fire and yet are the spirit brightnesse and life of the Fire 18. Therefore when you will pray put away the abominations out of your soule and enter into your selfe that is you must loath the Abominations and frame a will and purpose in your soule that you will not let such abominations into you any more also you must not suffer your will to stick in any l Lusts and unchastity abomination and despaire for when you despaire you sinck your selfe downe into the Abysse 19. But consider that it is the deare will and pleasure of God that you presse earnestly and strongly through and leave the Abominations to the Devill upon his neck and come very humbly Praying as a sinfull
will Vom from that is as a sprout out from Nature and also out from the Spirit of this world out of the Wonders of God forth from them and standeth rightly quite vom from that is it hath now the vertue of Nature and Mercury in the vertue and power of the Majesty which is another Principle and yet hath also the severe fiery Principle but not manifested for the Holy Principle in the Majesty changeth the fierce wrath into Love 88. And if the severe Principle should be awakened againe it would be fire and the first foure formes of Nature would flow forth and therefore God is become Man that the Love-Spirit might have a Body 89. Therefore it flyeth if it be yet unregenerated and so doth stick onely in the Earthly Body and saith Erlöohse uns vom vbel deliver us from Evill it desireth to be released from the Anger for v and bel are two wills in one Substance v is the fire-childe and bel hath also two Principles for the first letter b hath the outward Dominion and the other two viz. e and l that is el hath the Angell the will to be delivered from both viz. from the childe of the fire and the spirit of the outward world not presently seperated for it is the Counsell of God that they dâ—â—â—l in one another but the Angells will would be free from the falshood it would rule over the vbel or Evill he desireth to be in the will of God and the vbel or Evill shall stand the one part according to the Spirit of this world to the Wonders of God and the other part according to the source of the fierce wrath to the Wonders of the Anger of God 90. For both the Mothers are stirring and desire to open their Wonders yet the will of the soule would not goe into the Anger for it knoweth the Devill that he is haughty and flying aloft over the Love and Meeknesse of God at which the soule is amazed so also it would not willingly work in the Spirit of this world for that hideth also Gods Light from it and therefore it goeth forth with its will from them both and would be free in its will the Spirit of this world may awaken its Wonders in the flesh but it casteth its will into Gods Spirit he shall governe it and he will not let the vbel or Evill enter into its will it desireth with its will to be dead g Or to in this world that it may live in the Holy Ghost so also it will not awaken the Abysse and therefore it hides or sheltereth it selfe under the Crosse and letteth the roaring Devill passe by also it letteth the Spirit of this world viz. the fleshly Life passe by it doth as if it were dead it suffereth yet not in God but in the vbel or Evill which the soule of Adam hath left it as an inheritance it holdeth not that vbel or Evill for its owne but for the Wonders of God 91. Therefore it remaineth Patient as a sufferer and yet also not a sufferer under the Crosse of Patience till Christ shall settle it againe upon the Crosse in the Rain-Bow in the Eternall Substantiality or in the Eternall Covenant For he sitteth on the Rain-Bow and his body his substance is the fullnesse of Heaven or the Heaven is full of his substance 92. The Three colours in the Rain-Bow are the Three Principles the fourth colour is his body in Ternario Sancto or in the Inward heavenly working power in the Angelicall world in the Eternall Substantiality wherein the Divine Trinity worketh 93. O how Great are the Wonders he that comprehendeth them hath great Joy thereon there can nothing be named that is like these hidden secret Mysteries no Tongue can expresse them for what is better then to have God for his Spouse to be in God with ones will and after this life time to be wholly in substance a heavenly body and a Clarified or Glorified soule 94. O Great Depth why art thou so hidden to Men it comes from hence because they love the Devill and the haughty proud fiercenesse more then thee and therefore they are not able thus with fiercenesse to enter into thee O Mercy of God! bring againe the Tree which thou hast planted why should thy Wrath boast that it hath borne more fruit upon thy Tree then thy Love Build againe the ruined Citie Jerusalem that thy Kingdome may come and thy will be done who will give thee thankes in Hell Draw us yet in with thy Spirit into thy Praise or Temple where they sing of thy Praise How long shall Hell drop with fatnesse Behold it hath opened its Jawes and would devoure us all Come yet and build the Citie of thy Court that wee may dwell neere thee that thy Wonders may leape for Joy when thy Love-Spirit h Or is Judge Judgeth Tarry not O Lord for thy Tree is become old for sorrow that is the Number of vertuous people is small bring yet forth the new greene Branches which against the Devills will spring up through his Kingdome Let the Day breake forth wherefore shall the night of the Anger keepe back the Lilly-Twigge O Lord thy Tree groweth through the whole world theâ—efore awaken us O Lord that wee may eate of its fruit Of the Amen So be it And i For thine is the kingdom the power and the glory for ever and ever Close of the Prayer in the Language of Nature 95. A is the first Letter and presseth forth out of the Heart and hath no Nature or fiercenesse in the pronunciation but wee cleerly understand heerein the seeking longing or attracting of the Eternall Will without Nature wherein Nature is generated which hath been from Eternity For the Will desireth the Heart and the Heart desireth the Will they are Father and Sonne and the vertue which goeth forth from them is the Spirit of the Eternall Life of which wee k In this Booke of the Threefold Life formerly made mention 96. Now as the A is generated out of the Heart viz. out of the Eternall Will and thrust forth out of the Will so out of A afterwards cometh the whole Alphabet with foure and twenty l Or Letters Numbers for the A beginneth to Number and compriseth the whole Number in the syllable men These are the Wonders and Works of God which appeare in the Spirit above Nature viz. in the brightnesse of the Majesty which you may understand thus wee are with our Soules in a strange Inne viz. in the spirit of this world which holdeth it captive and so it could not come into God if God were not become Man who hath brought our soule into the Word as into the Living Power of God in himselfe but now wee are branches on that Tree and must attract the sap of the Tree into us if wee would spring from the Tree else if wee onely Imagine and reach after the Aire and Sunne then our Branch withereth
Our Will must be put or grifted into the Tree and that is m The Ground of true Prayer Prayer 97. When wee Pray then the will goeth into the Tree and attracteth the sap of the Tree into the hungry thirsty and dry soule and then there groweth out of that sap a Body and then saith the soule with great joy men that is it is mine that is to say yes it is done take what thy n The Desire of the Will is Faith will desireth this is Faith and not the knowledge or the History which Babell makes a stirre about for Prayer hath two things in it one is the Earnest Will which presseth forth out of the miserable smoaky house of the Heart out of the soule in great humility and giveth it selfe up into the Heart of God which became Man as into the Tree of Life 98. And that is called o Glauben Glau x Beleefe or Faith belee and then the Will eateth of the Divine power and that is the other and is called o Glauben ben x Beleefe or Faith fe for the Spirit of the soule apprehendeth it and holdeth it with the Tongue to the Teeth Understand it according to the Language of Nature and let the Holy Ghost go forth out of the vertue power which the will introduceth into the soule out of the vertue power which the soule hath apprehended even as it mightily goeth forth out of the heart through the apprehended vertue power through the Teeth for in the vertue and power of God nothing consumeth the more the will apprehendeth and the soule Eateth the more is the vertue and power and the mightier and more joyfull is the Body of God that is the Body of Christ not that it is greater at one time then at another no for it is alwayes greater then all onely the vertue and power in the Great Wonders of Joy clime up out of Eternity into Eternity or from Eternity to Eternity 99. Understand us accurately according to its precious Depth thus When wee pray wee doe not onely speake before God indeed the Will boweth it selfe before God but it entereth into God and there is filled with the power and vertue of God and bringeth that into the soule the soule eateth at the Table of God and that is it of which Christ said Man liveth by Every word of God 100. The Lords Prayer is Gods Word and hath seaven Petitions and an p Introduction or Preamble Entrance and Amen or Conclusion which together is Nine in Number and the Tenth is God himselfe with the Entrance of the Lords Prayer the will of the soule entreth into the Father and with the seaven Petitions it receiveth whatsoever is the Fathers for thereby it becometh an Angell againe for in the seaven Petitions it attaineth the heavenly and Divine Centre of Nature and in the Amen it compriseth all together and dwelleth therein for it is the body of the soule it is the flesh of Christ the body of God that is the Ninth Number in Ternario Sancto heerein is the Tincture heavenly and Divine and the Tenth Number holdeth the Crosse into which no creature can goe the will of the soule onely goeth thereinto the will of the soule is as subtile as the Spirit of God and Gods Spirit rideth also in the will of the soule it is his Chariot which he loveth to have 101. Understand us thus the meere Deity is Spirit and as thin as a will but it is q Incarnate become Man and the thin Spirit of God dwelleth in the Humanity so that our soules may well come to God and so when the soule thus eateth of the body of God then it getteth also the body of God on to it and is the childe of God God in Christ is the Tree and our soules in its holy Body are the boughs and branches thereof 102. Let this be revealed to you O worthy r Or Christendome Christianity from the East to the West from the rising to the setting the time is neere wherein the Bridegroom will fetch home his Bride be not blinde but see buy you Oyle O you foolish Virgins goe forth from the whoredome of Covetousnesse and of Pride or else you will not tast of this Å¿ Wedding Supper Supper whosoever shall not have the body of God on the soule shall not be Guests neither can they enter into the Kingdome of God 103. And so now when wee speake of the t Or close Conclusion of the Lords Prayer wee finde that u God Hee is the Tenth Number for it is said Dein ist das Reich und die krafft und die Herrligkeit in Ewigkeit Thine is the kingdom and the x Or vertue power and the glory in Eternity That is God himselfe in his Number Three or Trinity for understand it Right thus The kingdome is the Fathers he is it All and the vertue or power is the Sonnes who is also All in the kingdome and the Holy Ghost is the Glory for he possesseth All in the kingdome and is the Life in the kingdome 104. And this Trinity is of the Eternall Liberty and remaineth Eternally to be the Liberty There is One God one Will one Spirit one Lord which together is called Wonder Counsell Power and is become Man who is called Prince of Peace Saviour and Conquerour and it is done to the End that his Dominion may be great and that Peace may have no End saith Isaiah the Prophet of God The Seaventeenth Chapter Concerning Gods Blessing in this World A very good and necessary a Or discovery Revelation for those that are weake in Faith 1. DEare Children if wee be converted from our Reason and b Or submit give up our selves into the will of God that he may doe with us and make us what he will then when wee put our trust in him wee goe in to our true Father and are his children 2. And now as a father careth for his children so also God our Father doth for us as Christ hath faithfully taught us saying First endeavour after the kingdome of God and the righteousnesse thereof and then all other things shall be c Or added to you afforded you Also Behold the Fowles of Heaven they sow not neither doe they spinne neither doe they gather into the Barne yet your heavenly father feedeth them and are yee not more worth then these O yee of little Faith 3. The soule knoweth that this Garment of Earthly flesh and bloud is a strange Garment wherein it is heartily and deeply ashamed before the Majesty of God and * Note therefore it doth so much doubt of Gods Grace when it prayeth it alwayes thinketh its sins are so many that it cannot reach into the Majesty of God 4. And such paine the Devill putteth it to who alwayes openeth his smoaky Pit with the Anger and draweth the smoake into the will of the soule that it keepeth
back and is afraid of God The Devill alwayes presenteth God as a severe Judge 5. Thus the poore soule keepeth back and entreth into the Spirit of this world and seeketh a livelihood and maintenance it thinketh God lets things goe as they will and that things prosper with those that build upon and trust in themselves For when the soule thus sticketh in Reason without God it supposeth that it must use carking and caring to bring it to passe it thinketh there is no other way it must be done thus the Labour of the hands or else cunning and suttlety must doe it from whence so many d Strong Delusions potent Evills doe arise 6. Deare Children be rightly informed The outward Earthly life is fallen home to the Spirit of this world the Belly needeth Earthly food and the Body Earthly Cloathing and a e Tent or Tabernacle house to dwell in after these things the outward Spirit must endeavour it should labour and travaile for in the sweat of thy face shalt thou Earthly Man eate thy Bread till thou returne to Earth from whence thou wert taken saith God in Moses 7. For the Body was taken from the Matrix of the Earth and hath Imagined or put its Minde into the Earth and the Earth hath captivated that againe so that it hath eaten Earthly fruit and so is turned to Earth from whence it was taken 8. For God tooke it from the Earth that is he tooke a Mesch a Masse or Concretion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Red Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Adamah from the Fires-Centre and from the Waters-Centre viz. from both the Mothers of Nature and breathed into it the breath from without by the Spirit of the great World and the soule from within out of the second Principle into the Heart 9. The soule doth not dwell quite in the outward onely it is captivated with the outward its will is entered into the outward and there is g Or big bellied impregnated with the outward Dominion and so the outward Dominion is come into the soule 10. And that was it which God did forbid to Man that he should not lust after Earthly fruit power and vertue neither was there any necessity that drave him to it for he was in Paradise and had Paradisicall food without need and Death And as God dwelleth in the Earth and yet the Earth knoweth him not and apprehendeth him not so also Man he could have dwelt in the Matrix of the Earth and yet have been with the soule in God and the will of the soule had brought divine food to the soule but now being turned away the soule eateth of the Centre of Nature and the outward Spirit eateth of the Earth but if the soule turne and goe with its will into the Love of God then it eateth of Gods Word and the outward body eateth of the Blessing of God 11. For when the soule is blessed then God blesseth the Body also for the soule carrieth an heavenly Body in the Old Adamicall one And so his meate and drink is blessed and all that the whole Man doth and hath he obtaineth a wonderfull blessing which his reason cannot apprehend he must labour and trade for therefore he is created into the outward world that he should manifest Gods wonders with his skill and h Or Handicraft and businesse Trading 12. All Trades Businesses and Conditions are Gods Ordinance Every one worketh the Wonders of God And so now if the soule stand in the hand of God in his Love then the body is in Gods works of Wonder and God hath no displeasure at its businesse or i Or Matters Doings whatsoever it doth whereby it getteth its food and living 13. The outward Life consisteth in Three parts one is the Dominion of the Starres the second is the one Element divided into foure parts as into the foure formes of Fire Aire Water and Earth the third is the Dominion of God for the Spirit of God moveth upon the Water upon the k Or surface of the water Capsula upon the Matrix What Man soever doth put his trust in God and doth not wholly set his heart upon his Reason hath the Spirit of God for a Creatour which Spirit of God hath the Verbum Fiat and Createth continually it blesseth him in body and soule in the house and in the field in the work of his hands his businesse and trading whatsoever he doth the Spirit of God is continually in it and createth or effecteth it 14. How should it be otherwise the soule hath the Body of the Spirit of God how can the Spirit of God then forsake the outward Body which must open its Wonders 15. Man doth well enough in every thing that is not false or wicked and if it be not contrary to God and the Love of Mankinde if one did onely cast stones into the Sea if his brother be pleased with it and that he get his living by it then he is as acceptable to God as a Preacher in a Pulpit for what careth God for the l Opus Operatum Labour he hath not any need of that 16. Man hath free m Choice or Liberty will he may recreate himselfe upon Earth in what work he will let him doe whatsoever he will it all standeth in the Wonders of God A Swineheard is as acceptable to God as a Doctor if he be honest and trusteth onely in Gods will the simple is as profitable to him as the wise for with the wise he Ruleth and Governeth and with the simple he buildeth and tilleth the Ground they are all his Labourers in his works of Wonder 17. Every one hath an Imployment or Calling wherein he spendeth his Time all are alike to him Onely the Spirit of this world hath its n Height Exaltation or highest degree or measure Pitch which it distributeth in its Might as the Spirit of God doth in Heaven there are great distinctions and degrees there also as the spirit or soule is indued with divine power and vertue so accordingly is its degree of o Highnesse or degree Exaltation in Heaven also its Beauty and Clarity or Glory but all in one Love 18. Every Angell and soule hath Joy in anothers Power and Beauty as the flowers of the Earth doe not grutch at one another though one be more beautifull and fuller of vertue then another but they stand kindly one by another and enjoy one anothers vertue and as a Physitian puts many sorts of hearbs together and every one of them affordeth its vertue and all benefit the sick so wee all please God if wee give up our selves into his will wee stand all in his field 19. And as the Thornes and Thistles grow out of the Earth and choake and spoyle many a good hearb or flower so also doth the wicked who trusteth not in God but buildeth upon himselfe and thinketh with himselfe
Fire and that in the Spirit of Meeknesse and could of himselfe have brought forth after a heavenly manner without dividing or rending of himselfe if he had stood out the Tryall and then one Man had been generated from another after that manner as Adam in his Virgin-like manner was Man and the Image of God 16. For that which is out of the Eternall hath also an Eternall manner of Generating its substance must goe wholly out of the Eternall else it subsisteth not in Eternity But having no Tongue to m Or to Expresse bring to Light how one is in Death when he is Dead though indeed wee understand it therefore wee must shew it in similitudes 17. A Dead Man hath no breath neither hath he any fire in his body the Body hath no feeling for it breaketh or corrupteth altogether its Essences goe into the Earth its Elementary Spirit viz. the Aire goeth into the Aire and vanisheth in a vapour the water and bloud is received by the water and Earth and then there remaineth nothing of the outward Man he is quite gone for he hath beginning and End all his Essences are gone 18. Understand us after this manner as the Image stood in a forme from Eternity and yet it had no certain forme but was a Wonder like one that Dreameth of a sight or Image and so it hath been foreseene in the Wisdome of God with all wonders 19. Also observe this when God the Father once moved himselfe to the Creation then he awakened in the Image Essences which stood hidden in the Centre of Nature and these Essences art out of the Eternall Liberty they should worke their wonders in or according to the will of God they should frame no other will for that which they should doe and open should stand Eternally for it was out of the Eternall and should worke in the fragile or corruptible and bring its similitudes into the Wonders 20. For the fragile or corruptible hath in the inward an Eternall Mother and seeing now that the Eternall Image hath let the Corruptible into its will therefore hath the Roote of the Corruptible which is also Eternall wrought in the Image and put its Wonders therein * â— Note which continue now standing Eternally as a figure seeing they are generated out of the Eternall and so they stand in the Will in the Desire of the soule when it is departed from the Body 21. And though it happen that the Will in the time of this Life viz. in the time of the Body doe goe forth out of falshood and wickednesse yet the Will purpose and n The representation of the Thought intention remaineth as a figure which followeth the will as a shaddow for it is generated out of the Eternall the soule in its Eternall Essences hath made that for the soule worketh by its will in the Centre and the Starry Spirit worketh in the Body in the flesh and bloud and hangeth on to the soule and maketh the soule to long and lust that it also may doe as the Starry Spirit doth 22. o Note And so now what the soule doth it doth in its Principle in the Eternall and all that followeth the soule in the deceasing of the Body onely in the time of the Body it hath ability to draw its will out from it and when the will is renewed then also the p Or subject matter substance which the will hath made in the Centre is renewed and though it had been Evill yet it becometh Good and so standeth in the Centre to the manifestation of God 's works of Wonder 23. Thus also wee give you to consider how the Condition of the wicked soule is which thus in Covetousnesse haughtinesse in Tyranny and meere falshood and wickednesse departeth from the Body when all that sticketh still in the will of the soule unconverted from it in those very works the soule must Eternally q Or swelter swimme for that is its substance which it hath heere made to it selfe neither doth it desire any other And though it offer to hate it and seeke in the Centre for abstinence to avoyde it yet it awakeneth but the fire-Roote thereby which kindleth and increaseth this substance for the Meeknesse viz. the Water of Eternall Life is not in its will whereby it might quench the fire and turne it selfe from the Evill into the will of God and though it seeke for that yet there is no finding of it 24. Then cometh sorrow and lamentation upon it and kindleth the Evill substance many hundred times more so that the soule desireth to cast it selfe downe headlong and yet falleth continually deeper into the Centre of the Abysse 25. It is with that soule as with one that Dreameth that he is in great torment and Anguish and seeketh help every where and yet cannot finde it and so in the End despaireth and giveth himselfe over to the Driver or Tormentor when he seeth no remedy to doe what he will with him And this the poore soule falleth into the Devills Armes and neither dare nor can goe any further but what he doth that it must doe also 26. It must be Gods Enemy and in high-mindednesse in its falshood and wickednesse which it committed heere flie out in the Fire above the Princely Thrones of Angels and that is its recreation in its foolish sport and being it hath constantly heere on Earth in the Body made it selfe a foole there also it remaineth to be a foole and a Juggler 27. For Every Damned soule goeth forth in its heere practised false wicked Matters in the Anger of God as a Stout Proud Devill that which it hath heere acted that it doth there also for that very Matter of Folly is its r Note heere the Treasure of the soule Treasure and therein is its Will also and its Heart as Christ saith 28. But those soules which at the End narrowly escape the Devill and but then first enter into the will of God when the Body is deceasing they are as one that is escaped from a fight for they are quite Naked and have little of the Body of the Heavenly Substantiality and they are very humble and love to lye downe in Rest and so in the Stillnesse waite for the Last Judgement hoping with the Clarification Transfiguration or Renovation of the Heavens to have Joy with all the soules and although they have Joy with them yet they see their substance under them and are very humble in the Majesty for their dwelling and delight is onely Paradise viz. in the one Element but not Majesty for the Clarification or Glory is different all according as the holinesse and Love is 29. But the Zealous soules in the Wonders of God which heere under the Crosse wrought the Wonders of God in Obedience to his will which are mighty in the Power of God which have put on the Body of God that is Christs Body and walked therein in Righteousnesse and Truth all
is also of the Essences and of the Fire-Spirit Verse 71 Chap. 3. Of the Birth of the foure Formes of the Eternall Nature Verse 8 Chap. 3. The Names of the second Birth or Word Verse 24 Chap. 3. Without the soure Birth there would be no Nature nor life the Life is the most delectable the soure Birth is Eternall Verse 27 Chap. 3. A thankesgiving for the New-Birth out of darknesse into the Light Verse 59 Chap. 4. A warning to the Minde to consider it selfe for the Eternall Birth is like the Minde Verse 75 Chap. 5. The Authour will speake and not be silent concerning the Eternall Birth of the Heart of God Verse 35 Chap. 6. How the whole Birth of the Eternall Nature is included in a small Circle or Point Verse 43 Chap. 9. What the Eternall Word is and its Birth The End of Nature Verse 92 Bishops Chap. 14. How Profitable the Bishops chosen for Art sake are to the world Many of their Writings have as much Love to their Neighbour in them as the Devill in Hell hath Verse 24 Blessed Chap. 17. How the Body also is Blessed Verse 11 Body Chap. 5. Why the Body is like a Crosse Our Fall and Redemption Verse 34 Chap. 8. How wee should tame the Body and not pamper it as a wanton Asse Verse 22 Chap. 8. The Body will not readily breake off its will also it is a very unfaithfull Neighbour to the soule Verse 24 Chap. 9. How every Forme or Creature hath figured its Body Verse 49 Chap. 11. Out of what the Body and also the Spirit of the Creatures is Created Verse 7 Chap. 11. What kinde of Body we have in God Verse 73 Chap. 13. What Body it was that Christ gave to his Disciples Verse 22 Chap. 13. Of the Heavenly Body of Christ that filleth the Angelicall world and yet the Creature Christ may well be seene standing Palpably Verse 24 Chap. 14. How the Anger of God is received instead of the Body and bloud of Christ Verse 18 Chap. 17. Whence the Body is and what it will be againe Verse 7 Chap. 17. The Body is a Mixed Masse or Lumpe of two Centres Verse 8 Breath Chap. 11. Of the breaking in of the living Breath Advice to the High Schooles or Vniversities Verse 13 Bridegroome Chap. 16. Advice to Christendome Of the Coming of the Bridegroome Verse 102 Brightnesse Chap. 2. Whence the Brightnesse Existeth Verse 82 Candlesticks Chap. 3. Why the Candlesticks were taken away after the Time of the Apostles The seaven Seales are the Fathers Nature and the seaven Candlesticks are the sonnes Verse 42 Chap. 3. Of the Image in the Midst of the seaven Candlesticks or seaven Spirits of God Verse 46 Chap. 3. What we must doe to behold the seaven Candlesticks in our selves Verse 65 Care Chap. 17. How God taketh Care for us Verse 2 Chap. 17. How Man relyeth upon his own Labour and care taking Verse 5 Centre Chap. 9. How before the Creation of the Sunne the outward Centre of Nature wheeled it selfe thrice about Verse 83 Chap. 9. The similitude of the Eternall Centre was not figured before the Creation Verse 94 Chap. 9. How the Heart of God Created the seaventh Forme of the Centre of Nature Verse 95 Ceremonies Chap. 11. A Speech to the Antichristian World with its Ceremonies shewing what it should have taught Men. Verse 46 Chap. 13. It is better to shew the way of the Lord then to set up Ceremonies Verse 43 Children Chap. 11. How Children are our Schoole-Masters Verse 111 Chap. 15. If our Children did not as others doe they would be the scorne of the world some Parents alledge so Verse 18 Christ Christs Christendome Christian Christians Chap. 3. The Authours meaning is to be sought and found in the Life of Christ Verse 4 Chap. 3. How Jesus Christ must become Man in us if wee will finde God Verse 31 Chap. 3. What Man must doe to have Christ the Supper the Baptisme and the Holy Ghost Verse 86 Chap. 3. Men must goe with Earnestnesse into the Temple of Christ as well as into the Churches of Stone Verse 91 Chap. 5. What Body Christ giveth us to Eate also of the One Element Verse 68 Chap. 5. Why the New-Adam Christ must hang on the Crosse Verse 140 Chap. 5. Why the New-Adam Christ must goe through Hell Verse 142 Chap. 5. The New Adam Christ must be Tempted forty dayes in the Wildernesse Verse 143 Chap. 6. How the Innermost Court shall be given to those that know not the Name of Christ Verse 23 Chap. 6. A wonderfull Exposition how Christ sitteth at the Right hand of God upon the Circle of our Life Verse 71 Chap. 6. How the Three Principles were manifested in the Person of Christ Verse 81 Chap. 8. Of our Power in Christ to become the children of God Verse 17 Chap. 8. How the Ministers or servants of the Dragon would have smothered the Resurrection of Christ Verse 70 Chap. 8. How Christ is New-Borne in God and sitteth on the Rain-Bow Verse 72 Chap. 8. How Christ did cast away nothing from him at his Resurrection but the Spirit of this world Verse 73 Chap. 8. How the soule attaineth the Flesh of Christ even in this Life time Verse 76 Chap. 11. The Authour shutteth not up the Grace from any but writes why Christ is borne Verse 31 Chap. 11. Reason asketh how we can be in the Body of Christ Verse 68 Chap. 11. Men must enter into the Temple of Christ else they stay in Darknesse Verse 79 Chap. 11. How Christ warneth us his appearing is as the Lightning Verse 83 Chap. 11. Christ is the Way the Doore and a good Shepheard Verse 84 Chap. 11. It is not necessary to choose any place to finde Christ in he is every where Christ is our Carcasse to whom we flie as Eagles Verse 87 Chap. 13. How Christ will be with us and take care for us Verse 2 Chap. 13. Christ gave his Disciples no Earthly Transitory thing Verse 13 Chap. 13. The Apostles did not eate the outward Flesh of Christ Verse 14 Chap. 13. A plaine though to Reason a high similitude of the Eating the Body of Christ Verse 15 Chap. 13. Another similitude of eating that Body of Christ which is every where Verse 16 Chap. 13. Christ feedeth not the soule with Spirit but with Body Verse 17 Chap. 13. How the once received Body of Christ departeth not from us except we our selves like Adam spoile it Verse 21 Chap. 13. How there were in the hand of Christ two Kingdomes at once Verse 23 Chap. 13. How Christ standeth in the Father as the Sunne in the Elements Verse 29 Chap. 14. How Christ is reproached Verse 17 Chap. 14. It is no slight matter to put on the Garment of Christ Verse 22 Chap. 15. The Lamentation of Christ at the disobedience of the world Verse 1 Chap. 15. To whom the sufferings of Christ are profitable Verse 21 Chap. 18. He that sitteth in the Throne of
Chap. 10. The most Inward Tincture is the Ninth Number the Tenth Number is the Eternall Fire of God with a wonderfull description of it Verse 28 Chap. 11. What Fire that is which will melt away the Stones and Earth Verse 16 Chap. 11. How all must passe through the Fire and the floare be purged Verse 28 Chap. 14. How the soule must passe through the Fire viz. the Eighth Forme or the Law of Moses Flash Verse 52 Chap. 2. The Flash is free from Nature Verse 25 Chap. 2. The Flash is the Third Forme Verse 28 Flesh Chap. 11. Wee are all one Flesh soule and spirit Verse 69 Chap. 11. How the Flesh that in Adam became Earth became Heaven againe Verse 71 Chap. 11. How Christs soule and Flesh is our soule and Flesh also how wee live in Christ Verse 72 Forme Formes Chap. 2. Harsh soure tart sterne fierce attraction is the first Forme Verse 32 Chap. 2. Bitter Sting is the second Forme Verse 33 Chap. 2. The Flash of Liberty is the Third Forme Verse 34 Chap. 2. What maketh the Third Forme in Nature Verse 35 Chap. 2. What is called the Fourth Forme in Nature Verse 36 Chap. 2. How the Fift Forme riseth up Verse 73 Chap. 2. How the Fift Forme is the true Originall of Life Verse 74. Chap. 3. How the Sixt Forme in Nature is Generated Verse 13 Chap. 3. Of the Seaventh Forme of the Eternall Nature Verse 29 Chap. 1. The Two first Formes soure and bitter are the originall of every thing and the Eternall will is the Mother of them Verse 28 Chap. 2. How the two first Formes hold the Centre Verse 20 Chap. 2. How the two Formes without the other are in Great Anguish Verse 21 Chap. 2. Further of the working of the foure Formes Verse 47 Chap. 2. The Authour will shew the Three other heavenly Foâ—mes that are generated out of the first foure Formes Verse 65. Chap. 5. A Mention of the seaven Formes Verse 15 Chap. 14. A Mention of the foure Formes that conteine the Originall of Nature Verse 31 Forsaken Chap. 17. He that letteth goe what will not willingly stay will not be Forsaken of God Verse 28 Fruit. Chap. 18. Man is a Roote in the feild of God what Fruit belongeth to Gods Table and what to the wrathfull Mother Verse 52 Chap. 18. As a Fruit Groweth so it tasteth Verse 53 Furious Chap. 18. How can one Furious person appease another furious person Verse 45 Garden Chap. 11. How wee walke under the Figtree in the Garden of Roses Verse 113 Generator Genetrix Chap. 2. Wherefore the Generator of the Word is called Father Verse 88 Chap. 1. The Genetrix is a Darknesse the Birth of the Eternall Beeing Verse 35 Chap. 2. The Ground of the Genetrix and Circle of Life Verse 1 Chap. 2. How all is generated out of the Genetrix Of the Eternall Word and of the Name God Verse 6 Chap. 4. Of the Properties in the Genetrix or the Eternall Mother Verse 35 Chap. 11. Mention concerning the Beeing of All Beeings Of the Genetrix and of the Three Kingdomes Verse 1 Chap. 13. How the Mother the Genetrix desireth to Generate a young Sonne in her Old Age. Verse 53 Chap. 16. How the Genetrix of the Anger of God and the Genetrix of the outward Nature are working in this outward Life Verse 90 Gifts Chap. 12. How one soule shall rejoyce over the Gifts of another Verse 3 God Chap. 1. None can know God rightly without the Spirit of God Verse 46 Chap. 1. A warning not to seeke God onely above the Starres Verse 47 Chap. 2. How God is a Consuming Fire Verse 58 Chap. 2. How Men shall speake rightly of God Verse 68 Chap. 3. God is without Beginning his Word hath an Eternall bottomlesse Beginning and is rightly called a Person Verse 2 Chap. 3. The Authour telleth the Minde of the Reader that he meaneth not two but one God Verse 16 Chap. 5. Wee must Lodge in Heaven with God or in Hell with the Devills Verse 27 Chap. 5. A direction how to finde and see God Verse 31 Chap. 5. How wee are not able to know any thing of God Verse 51 Chap. 5. How God is manifested in a Creaturely Forme by the Angelicall world Verse 60 Chap. 5. The A. B. C. Schollers reach the Deepe of God their speech is various Verse 73 Chap. 5. What is truly called lifting ones selfe above God Verse 76 Chap. 5. Why wee cannot see the Kingdome of God Verse 119 Chap. 6. By what wee may know that wee are the Children of God Verse 3 Chap. 6. Wee are Gods in God also why a Beast cannot speake Verse 4 Chap. 6. How God is found of them that sought him not Verse 24 Chap. 6. How God is in us and wee without God and how wee enter into God Verse 31 Chap. 6. Nothing is from Eternity and in Eternity but God Verse 45 Chap. 6. Why God becâ—â—e Man Without the New Birth all is lost Verse 61 Chap. 7. What is the right meanes to see the Kingdome of God Verse 4 Chap. 7. God moveth himselfe no more but Thrice Verse 19 Chap. 7. The first second and Third Moving of God Verse 20. 21. 22 Chap. 8. God and all heavenly properties are but one Body Verse 4 Governe Government Chap. 18. The Spirit of God and not the Old Man should Governe there is a twofold seeking in the soule also of the true Life of the soule Verse 48 Chap. 4. What Government there was before the Time of the Angelicall world Verse 56 Chap. 4. The Spirits are incomprehensible to us The Authour will shew us the Government of Heaven further and then the Government of Man Verse 57 Chap. 13. A wonderfull discourse concerning the Rise and Fall of a Kingdome Government Dominion or Religion Verse 47 Chap. 17. All in this world is but meere Foppery Also of the Government of the Potentates and the Government of such as feare God Verse 20 Heart Chap. 4. The Eternall Essence desireth a Number or Limitt The Heart of God is the End of Nature Verse 10 Chap. 4. What is necessary to the Attaining of the Heart of God Verse 47 Chap. 4. The Principle of the Heart of God changeth not Verse 49 Chap. 5. Wherefore the Word is the Heart of God Verse 36 Chap. 5. Why the Body must passe away and the soule not and why the Heart God must become Man Verse 139 Chap. 6. The Forme of the Heart of God described by the smilitude of a Rain-Bow Verse 68 Chap. 7. If the Heart of God had not become Man the Image of the Number Three or the Eternall Virgin had not been knowne to the Angells Verse 24 Chap. 9. How the Heart is in Anxiety Verse 90 Heathen Chap. 6. A False Christian is without God as well as a wicked Heathen Verse 20 Chap. 11. Gods wilt standeth Open to all Men also how an Heathen may be saved Verse 80 Heaven Heavens Chap. 4. Wherein
34 Chap. 11. Of the Sophister who is the Devills Priest also of those that fall into sinnes against their will Verse 43 Chap. 11. The Sophister is as Profitable to the Church as a fift wheele in a wagon Chap. 11. The Sophister were better in a Hogsty then in a Pulpit Verse 76 Soule Soules Chap. 1. The Soule is a fire and needeth food Verse 4 Chap. 1. How the Soule dwelleth in the Body and is captivated by the Humane Spirit Verse 10 Chap. 1. The Soule liveth in another substance besides the Spirit of the Elements Verse 11 Chap. 1. Of the Originall-of the faculties of the Soule out of the Eternall Nature and how God dwelleth meerely in himselfe Verse 12 Chap. 1. How the Soule desireth to presse out from the Band of Nature into God Verse 14 Chap. 1. No Nature felt in the Divine Life The Soule is a Fire in the Eternall Nature The Soule is a Spirit having seaven Formes wherein Heaven and Hell consist The Authour here understandeth the Eternall Birth Verse 19 Chap. 1. How the Soule cometh to see and to be able to speake of its Native Country Verse 21 Chap. 2. Of the Light of the Soule also of its fall and how it must enter into the Light againe Verse 49 Chap. 2. How it is with the Soule that attaineth not the Light of God and how it is regenerated anew againe Verse 55 Chap. 3. The Condition of the Soule when Adam was gone out from the Word it was in the seaven Seales of the Father Verse 56 Chap. 5. How the Soule looseth the Majesty of God and is called a Castaway Devill Verse 95 Chap. 5. How Adams Soule was captivated by the Anger of God Verse 146 Chap. 6. The difference between the Soule and the Word Verse 86 Chap. 6. How the Word and the Soule stand not as two Persons Verse 87 Chap. 6. An Earthly Similitude of the Iron and Fire shewing how the Soule dwelleth in the Deity and the Deity in the Soule Verse 88 Chap. 6. How the Soule trembled at the Prison of this Flesh and why God became Man Verse 95 Chap. 6. How our Soule getteth incomprehensible Flesh Verse 96 Chap. 7. What Resolution the Soule must take against the striving Minde and the Devill Verse 8 Chap. 8. The Soule beneath is in Hell and above is in God in Heaven Verse 10 Chap. 8. Of the fainting of the Devill before the Earnest Soule Verse 12 Chap. 8. How the Soule is a Fire that receiveth the property of its food Verse 20 Chap. 8. How the Soule standeth between two Principles also of the desire of the Body Verse 21. Chap. 8. How the Soule must watch how it must forsake its own power Verse 23 Chap. 8. How the Soule desireth to be out of this Earthly Mother and desireth the Eternall Rest Verse 60 Chap. 8. How the poore Soule lyeth captive in the Spirit and Tincture of this world Verse 61 Chap. 8. How the Soule hath not its own Tincture but lyeth in impotency Verse 62 Chap. 8. How the Soule of Adam is gone out from the Lustre of God into the Spirit of this world Verse 63 Chap. 8. The miserable condition of the Soule after the fall of Adam the closing of the seaven Seales Verse 64 Chap. 8. How the Centre of the Soule cannot helpe it selfe Verse 65 Chap. 8. How the Kingdome of Hell would have triumphed over this faire Creature the Soule Verse 66 Chap. 8. How the Soule came againe into its first Mother Verse 69 Chap. 9. How the poore Soule is between Heaven and Hell Verse 22 Chap. 9. The Soule must not dispute with the Devill Verse 37 Chap. 11. The Soule standeth a degree deeper then the Sunne Verse 17 Chap. 11. Out of what the Soule is rouzed and awakened the Soule is Gods childe also of the food of the Soule Verse 18 Chap. 11. A description of the Soule how it is ere it is in the seede Verse 32 Chap. 11. How the Soule hath a hard Combate against the Evill innate properties Verse 36 Chap. 11. How the Soule must be that it may be acknowledged for a childe of God Verse 49 Chap. 11. The Soule is the Devills most beloved Lodging Verse 60 Chap. 12. What is most profitable for Man to doe also what the Soule taketh with it when it departeth from the Body Verse 1 Chap. 14. Not in the Oast but in the Verbum Domini the Soule eateth at the Table of God also where the Soule and the Spirit of the Soule dwelleth Verse 12 Chap. 14. How the Soule is freed from the Devills assaults which the Soule hath a hard task of Verse 13 Chap. 14. How the Soule must fight against the Devill and overcome him Verse 15 Chap. 14. Of the Great danger a Soule is in in this life what the Centre of the Soule is what the Tincture is also of the true name SOULE Verse 26 Chap. 14. In the Eternall Water the Soule is an Angell Also concerning the Fathers standing still Verse 28 Chap. 15. How all committed abominations shall flow up in the Soule Verse 14 Chap. 16. A similitude of the feare and disquietnesse of our Soule in this Body Verse 4 Chap. 16. How the Spirit of this world in flesh and bloud overwhelmeth the Soule Verse 6 Chap. 16. How the poore Soule receiveth heavenly refreshment Verse 8 Chap. 16. Of the Great Humility of the redeemed Soule Verse 9 Chap. 17. Where the Soule dwelleth Verse 9 Chap. 18. How the Soule is that departeth from the body without Conversion Verse 23 Chap. 18. How the sorrow and lamentation of the Soule goeth on and how the Soule giveth up it selfe Verse 24 Chap. 18. A similitude of the state of the Soule after its departure Verse 25 Chap. 18. What joy or recreation the wicked Soule hath Verse 26 Chap. 18. Of the Condition of the Soule that converteth at the very last Verse 28 Chap. 18. Of the Condition of the earnest zealous Soule that feareth God Verse 29 Chap. 1. In the Eternall Nature without the Light of God is the paine and Torment Onely the Angels and Soules proceed from the Eternall Nature why outward things are transitory also the Cause of the Fall of our Soules Verse 16 Chap. 2. Men should not trust their Soules with any Man Verse 5 Chap. 2. Angells and Soules are Eternall Verse 64 Chap. 12. How the Antichristian Soules are after Death till Judgement Verse 28 Chap. 18. How the Spirit of God cannot be awakened in some Soules also what Soule can and what cannot be converted Verse 47 Sound Chap. 4. Further description of the sound and its operation Verse 73 Chap. 4. How the will which putteth forth from the Heart produceth and formeth the sound Verse 74 Space Chap. 1. How the vast space desireth contraction and that there must be a contrary will or else nothing would be neither Darknesse nor Light Life nor Death Verse 33 Chap. 2. What hath shut the vast space into a narrow roome
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
arise from sleepe and to see with our own Eyes Verse 37 Warres Chap. 5. Of the right murtherours that provoke Princes to warres Verse 77 Chap. 12. Of him that is the cause of Warres What warre is and whence it springeth Verse 43 Watchfull Chap. 14. What wee are to be watchfull against Verse 42 Chap. 18. Every one should be watchfull both in a spirituall and Temporall state and condition Verse 42 Water Chap. 8. How the water reacheth up to our Lips Verse 15. Chap. 9. Of the water above the Firmament and of the water beneath Verse 59 Chap. 10. How the water flieth from the fire and the fire runneth after the water Verse 26 Chap. 13. A similitude shewing how all things have water and the Substantiality from it Verse 25 Wayes Chap. 18. Wee have but two wayes to goe one outwardly in working for necessity and the other inwardly in the will of God Verse 41 Weight Chap. 2. How Death trembleth at the Life and whence weight in Nature proceedeth Verse 72 Chap. 3. Whence the weight matter Lustre and satiating the hunger of the first will proceedeth Verse 10 Whore Chap. 3. How the obstinate whore hath caused her Lawes to be reverenced and worshipped Verse 71 Chap. 3. How the whore possesseth the Kingdome of Christ with Deceit Verse 73 Chap. 3. The Prophets have prophesied of the Babylonish whore who must into the Lake Verse 74 Chap. 3. the whore scorneth the Angells sounding of his Trumpet and flattereth her selfe Verse 76 Chap. 7. The false Teachers compared to the whore Verse 58 Chap. 8. An admonition to the whore of Babell Verse 11 Chap. 11. All people are scandalized and kept back by the whore Verse 91 Chap. 13. A mention of the Conceitedly wise whore who is not better but worse by the Reformation also of her punishment Verse 58 Chap. 17. When Men were carelesse the Babylonish whore brought forth the covetous Devill also concerning the Last Time Verse 25 Chap. 18. How it is that the whore will not be converted Verse 38 Wicked Chap. 5. The wicked as well as the Good grow to the Wonders of God Verse 3 Wildernesse Chap. 3. How Men must goe into the Wildernesse and be tempted of the Devill Verse 34 Will. Chap. 1. The Eternall Will of the Father is the Originall of the Fire of Life Verse 23 Chap. 1. Of the Eternall Will and the Eternall Desire Verse 24 Chap. 1. How the Will impregnated it selfe Verse 25 Chap. 1. How the Will desireth to be free also what the second Will or the Eternall Minde is Verse 26 Chap. 1. Why the first Will generated a second Will and falleth into Anguish Verse 31 Chap. 1. What the Will the contrary Will and the Desire are Verse 32 Chap. 2. Of the Eternall Will Word Father of the two wills what is called Nature and A. and O. Nature is manifested in the second will as Fire in Light Verse 9 Chap. 2. Of the will and of the Desire in the will Verse 13 Chap. 2. That the will cannot be captivated by the two Formes Verse 22 Chap. 2. How the will is sharpened by the two Formes Verse 23 Chap. 2. How the second will is free from Nature and consumeth not Verse 62 Chap. 2. A description of the first Eternall will that is called God Verse 75 Chap. 2. The first will causeth the Birth of the Love also of the Originall of the Names Father and Sonne Verse 87 Chap. 3. Of the first and second will and of the Birth of Nature Verse 20 Chap. 4. A cleerer demonstration of the Alteration in the will or of the second will Verse 24 Chap. 4. The will is the Master of every work its first Originall is out of God Verse 48 Chap. 4. How Men shall attaine a Divine will Verse 53 Chap. 4. Of the twofold acceptibility from one will Verse 66 Chap. 4. Why the second Will is called Sonne Word Person Heart Light Lustre Love and Wonder Verse 68 Chap. 6. It lyeth not in the opinion or knowledge of any but in the good will and well-doing the will bringeth us either to God or to the Devill Verse 19 Chap. 6. How wee are all blinde Our life and all our doings consist in the will Verse 22 Chap. 8. What will is in God The great power of the will hidden in the Spirit of the soule Verse 18 Chap. 10. The will of God is not contention and strife also concerning the Hypocrites Verse 33 Chap. 12. Wee must goe out from Reason into the will of God also what our continuall purpose should be Verse 35 Chap. 14. God desireth to have no Hypocrites but a sincere earnest will Verse 10 Chap. 15. Earthly food passeth away but the will and the desire in the will remaineth Verse 15 Wisdome Wise Men. Chap. 5. The Wisdome of God is a Virgin and no Woman or Wife Verse 44 Chap. 5. Of the Operation of the Wisdome of God in both Matrixes Verse 45 Chap. 5. The Wisdome of God is an Image of the Trinity Verse 49 Chap. 5. How the Wisdome is the Body of the Spirit through which wee know his forme Verse 50 Chap. 5. How wee know the Virgin of Wisdome shee is the Ornament of the heavenly fruit Verse 52 Chap. 5. The Virgin of Wisdome or the Trinity is no locall thing but without End Verse 56 Chap. 5. Our owne Wisdome attaineth not the Crowne of Gods secrets Verse 72 Chap. 6. The Eternall Virgin the Eternall Wisdome and the Eternall Word are not divided Verse 78 Chap. 7. Salomon learnt his Wisdome in no Vniversity Verse 37 Chap. 7. The Constellation is a cause of Wisdome Art and Subtilty and of all worldly Government among Men Beasts and Fruits Verse 79 Chap. 11. How the first Adam lost the Virgin of Wisdome and how the second Adam had it Verse 70 Chap. 13. How the Light of the Eternall Wisdome of God in Adam was extinguished Verse 18 Chap. 14. The Devills practice in the Wisdome of those that are advanced to high Places Verse 38 Chap. 14. How the Divine Wisdome is often covered in the children of God Verse 56 Chap. 2. What the Wise Men understood by Sulphur Mercury and Sal. Verse 38 Woman Chap. 3. The Woman of the Dragon is told what shee hath built Verse 63 Chap. 3. A warning to the faire Woman Verse 64 Chap. 3. The Woman hath no Authority but from the Dragon Verse 66 Chap. 3. How the Woman upon the Dragon rideth in Pride Pomp and State Verse 69 Chap. 3. The Anger of God accomplisheth all its wonders on the Woman of the Dragon Verse 70 Chap. 3. How the Woman is said to be the God of the Beast viz. how the spiritualty or Clergy are said to be the God of the Magistrates or worldly Power Verse 77 Chap. 9. How Man hath the Tincture and Woman the Substantiality and how that was in Eternity Verse 44 Chap. 9. Why the Woman must be under the Government of Man Verse 111 Chap. 9.
in a poore Cottage that which he had travell'd for so far and not received satisfaction then he went to the severall Universities in Germany and did there collect such Questions concerning the Soule as were thought and accounted impossible to be resolved fundamentally and convincingly which he made this Catalogue of and sent to this Author from whom he received these answers according to his desire wherein he and many others that saw them received full satisfaction QUESTION I. VVHence the Soule proceeded at the Beginning 2. VVhat is its Essence Substance Nature and Property 3. How is it created the Image of God 4. What and when was the breathing of it in 5. How is it peculiarly fashioned and what is its forme 6. What is its Power 7. VVhether is it corporeall or not corporeall 8. After what manner commeth it into the body of Man 9. VVhich way doth it unite it selfe with the Body 10. VVhether is it ex traduce and propagated after an humane bodily manner or every time new created and breathed in from God 11. How and where is it seated in man 12. How and what is the Illumination of it 13. How doth it feed upon the word of God 14. VVhether is such new soule without sin 15. How commeth sinne into it seeing it is the worke and creature of God 16. How is it kept in such union both in the Adamicall and Regenerate Body 17. VVhence and wherefore is the contrariety between the flesh and the Spirit 18. How do that depart from the Body at the Death of a Man 19. How is it Mortall and how immortall 20. How doth it returne to God againe 21. VVhether goeth it when it departeth from the Body be it saved or not saved 22. VVhat doth every soule departed doth it rejoyce till the last Judgement Day 23. VVhether doe the soules of the wicked without difference for so long a time before the Day of Judgement finde so much as any mitigation or refreshment 24. VVhether doe mens wishes profit them any thing or sensibly doe them any good 25. What is the hand of God and the Bosom of Abraham 26. VVhether doth the soule take care for men their friends or Children or their Goodâ— and whether doth it know see approve or disapprove their undertakings 27. Whether doth it know this or that Art or Occupation whereof while it was in the body it had sufficient skill 28. VVhether also doth it obtaine somewhat more certaine knowledge of Divine Angelicall Earthly and Diabolicall Matters then it had in the body 29. VVhat is its Rest awakening and Glorification 30. VVhat is the difference between the Resurrection of the flesh and of the Soule both of the Living and of the Dead 31. VVhat kinde of new Glorified bodies shall they have 32. What shall their forme condition joy and Glory be in the other Life 34. VVhat is that lamentable and horrible condition of the damned Soules 35. VVhat is the Enochian Life and how long doth it continue 36. VVhat is the soule of the Messiah or Christ 37. VVhat is the Spirit of Christ which he willingly commended into his Fathers hand 38. Of the things which shall come to passe at the end of the world 39. VVhat and where is Paradise with its Inhabitants 40. VVhether is it mutable and what shall it be afterwards TO THE READER IF wee knew the preciousnesse of our owne soules we would confesse and acknowledge with an inward feelingnesse the answer to Christs Question when he said What shall it profit a man to gaine the whole world and loose his owne Soule Or what shall a man give in exchange for his soule the soule is so precious that nothing can truly be valued at so high a Rate To save it is the greatest gaine to loose it is the greatest losse then who will not highly prise the study and understanding of the way to save it Christ saith He that will save his soule shall loose it and he that will loose his soule shall save it but who understandeth this we know it is the earnest desire of every soule to be saved and to be happy and glorious but the way is very unknowne to us poore fallen soules for we can hardly suppose that loosing will be the saving of our selves Christ also taught that the way to Glory was through many tribulations and Death this way he entred into Glory and so have all the blessed from the beginning of the world and can no otherwise to the end thereof but how shall a soule know the way to loose and deny it selfe so that it may assuredly attaine Eternall Salvation Let it listen in its heart and Conscience inwardly to that Teacher which it shall find there who is in God himself we have the Testimony of Moses for this who told the Israelites the Word the Commandement is nigh thee in thy heart heart and in thy mouth not the outward but the Inward heart and mouth as also the Apostle Paul saith to the Romans that Christ the Eternall Essentiall word of God the word of Faith which they the Apostles preached is nigh us in our hearts and in our mouthes and in another place he saith Doe you not know that Christ is in you except you be past reproofe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 improbi furthermore the Apostle John saith that God is Love and he that loveth Gâ—d dwelleth in him and he in God which we all perceive is true for in him we live and move and have our being and this may be knowne though the Apostle Paul had not said so much for one of the Poets of old spake what he knew and said we are all of his Off-spring as the Apostle mentioneth it nay we all know that he that doth well is the servant of God but he that doth evill is the servant of the Devill who ruleth in his heart and though there is none that doth good no not one nor can do of himself while he is in this mortall life yet through Christ in him he can desire to doe well and be sorry when he hath been drawne away to doe evill by the lusts of his owne heart by which the Devill tempteth us to doe evill but if we will resist the Devill he will flie from us if we will leave off to doe evill and desire trie and learne to doe well without doubt we shall be able through God that dwelleth in us and then he will teach us all things and lead us into all truth by his Spirit All this we shall fully understand and all Mysteries when God shall manifest himself in us if we earnestly desire it with all humility selfe-deniall losing of our soules and being nothing in our selves for then God will be All in All and nothing is impossible with God All this and much more hath the Author of this Answer to these Questions concerning the soule found true and hath out of his inward Mystery manifested many things in this and other Writings of his
in the Flesh b Must be taken to be is in respect of the soule For the Tincture is higher and giveth the Ens of the Spirit wherein the Light-fire is understood Humanity Flesh number 48. 219. Under the words Pure Element on the upper c Or stroake line of the Crosse number 27. Death standeth and the Word beginneth at the left Circle and goeâ—h through the Crosse and through the first Circle at the Right hand There looke upon both the outward Circles that at the left and that at the righâ— above and below and then thou shalt quickly finde what the d Or Jurisdidiction Right of Death is and that it is the dying source in the Magick fire and holdeth the Essentiality captive in it selfe as at the left hand below number 8. and at the right number 48. may be seene and then above at this Circle number 44. and at the left above number 5. is seene that the spirituall life goeth and sprouteth forth through Death and possesseth the highest Circle For whatsoever will attaine the Divine life must goe through the dying Magick Fire and subsist therein as the Heart on the Crosse must subsist in the e Or Divine fire Fire of God 220. Moreover we must know that in Adam we have turned our selves away from the Crosse and are above the Crosse with our lust and Desire number 23. and gone with our will into f Or owne Regiment a selfe Government and now Death hath captivated us in it selfe we must therefore sinke downe from Death upon the Crosse upon the line of Christ into the Heart againe and be borne anew in the Heart or else Death retaineth us captive For Death standeth now upon the line of the Crosse but at the Judgement it shall be given to the Darke world For our wil must now enter into Rest through the Death on the Crosse but the outward Crosse shall be done away and then death shall be made a scorne 221. Thirdly it signifieth that the life of God in Christ made death a g A shâ—w spectacle upon the Crosse when death was destroyed on the Crosse h Or In. by the Dying of Christ where life grew up through death and the Heart yielded it selfe into the Middle viz. into the Centre as a Conquerour of Death Paradise number 49. 222. Under the Heart number 49. standeth Paradise the word beginneth at the outward Circle on the left hand where above number 5. is the Spirit of the Great Mysterie of the Abysse of Eternity viz. V. and below at the same Circle number 8. Essence is written and it goeth through the Crosse and at the right hand through all the three Circles and into the Liberty which signifieth the i Or Place Station of Paradise It ariseth in the Mysterie of Eternity and groweth up through the outward world and also through the Light world hidden in the outward world and manifest in the second Principle in the Light world and therefore that word goeth through all the Three Circles signifying the Originall of the humane body Divine * Or substantiality Essentiality number 50. 223. For in this Place out of this Essentiality was Adams Body understand the outward Body created according to the third Principle and the Inward body understand the body of the Image out of the heavenly part in the Light world out of the Divine Essentiality as it is set downe at the right hand neere Paradise number 50. Christs Flesh number 51. 52. 224. That Divine Essence understand Essence not Spirit is inclosed in the wisdome of God and the Heavenly Tincture is in it For this Essence brought Gods word which became Man k Into in Mary into her Essentiality viz. in the body of the Image which was inclosed in Death and in l Viz. the Essentiality Or substantiality it God and Man became one person For this flesh is Christs flesh according to the Heavenly Part therefore after Essentiality standeth Christs Flesh number 51. 52. 225. Christ had such flesh in the Inward Man as Adam had before Eve was taken out of him when he stood in the Divine Image in Purity and therefore none can enter into Paradise except they obtaine that flesh againe that Adam had before the fall and Christ in his Incarnation Therefore we must all be n Regenerated borne anew out of the Heart upon the Crosse and put on Christ Mysterie number 53. 226. Under the word Paradise number 53. standeth o Mysterium Mysterie and the word ariseth at the left hand in the second Circle where above at the same Circle number 4. the Character O standeth and below Principle and Fire number 7. and it goeth to the right hand through the Crosse and through the first Circle at the right hand This rightly sheweth mans creation according to the body 227. For the body is a mysterie taken out of the Inward and outward world from above and beneath understand out of the Matrix of the Earth this is the Matrix of the Earth out of this p Principium Principle q The Earth it is created and we see that it was created out of the Inward and outward r Or substance Essence that is out of the Darke and Light world and is mixed with Evill that is with wrath and also with Good Wonder number 54. Angel number 55. Spirit number 56. 228. But Man was created out of the Mysterie an Image and similitude of God for Å¿ Or a wonder of God a Divine Wonder Therefore at the right hand number 54. there standeth Wonder for he was a wonder of all Essences a Lord of all Essences taken out of all Essences and he was an Angel in the Inward Image as next the word Wonder there standeth Angel in the Liberty number 55. for his spirit dwelt in the Liberty of God that is in the Majesty as after the word Angel there standeth Spirit number 56. which signifieth every true Man viz. the first before the Fall and the second in Christ into whom he must enter againe or else he remaineth separated from God Foure Elements number 57. 229. Under the word Mysterie there standeth at number 57. Foure Elements which arise at the outward Circle on the left hand and goe to the right hand through the Crosse and through two Circles which signifieth the outward world which ariseth as an t Or Out-birth Effluence out of the inward Essence of the outward Circle and bringeth its wonders into the Mysterie first into the second Principle into the first two Circles for it should not goe with its Essence through the third Circle at the right hand into the Liberty but in the Principle passe into the Mysterie and be u Or Refined or purified tryed in the Principle viz. in the Fire for there is the limit of Separation The Soules Joy * In the Holy Ternary or Trinity in Ternario Sancto number 58. 230. Above at
the Crosse according to the outward Image of the body it resembleth a Crosse-Tree the body having two Armes signifying two Principles and the body in the midst which is a whole Person The Heart is the first Principle and the Braine is the second the Heart hath the soule m Viz. seated in it and the braine the Spirit of the soule and it is a new childe and yet not a new one neither the stock is from eternity but the branches grow out of the Stock 248. And though it hath not been a soule from Eternity yet it hath been knowne from Eternity in the Virgine of the Divine Wisdome upon the Crosse and in the Roote it belongeth to God the Father in the soule to God the Sonne and in the Will to God the Holy Ghost 249. Seeing then its will could not stand in the Father but would domineere and so it fell into the fire of Wrathfulnesse therefore the Father gave it to the Sonne and the Sonne tooke it into himselfe and became Man in it and brought it by the n Verbum Fiat Word Fâ—aâ— into the Majesty into the Light againe for the Sonne bringeth it through the Anger and Death into the Eye of Holinesse again at the right hand into another world in God to the Angels whereof there shall be further meâ—tion made hereafter Now we come againe to the sixt Forme of Fire 250. Know then wherefore wee have set the Crosse here the * ✚ X. Crosse is otherwise the number ten when we number in the order of Reason But according to the two Principles where the Eye appeareth parted the Crosse should be between the fift and sixt forme where Light and Darknesse part 251. But you must know that God is both the beginning and the End and therefore we put the Crosse at the End according to Reason for there wee goe through Death into life it is our Resurrection 252. Againe the Number †X or 10. Ten is the first and also the last and through it is death and after death Hell viz. the Wrath of the Darknesse which is o Or Extra Crucem without the Crosse for it falleth againe into the A and the Creator is in the A into which Lucifer would faine have insinuated himselfe but he is driven out into Darknesse which is his Kingdome in the source 253. You must understand that we meane by the twofold Eye a Round Globe cut in two wherein the Crosse stood from Eternity it cannot be drawne in any portraiture because the halfes are so in one another they are one and yet two the Spirit onely understandeth this and whosoever doth not enter through death upon the Crosse into Regeneration that is into the Divine Body he understandeth not this and let him leave it p Or unmastered uncensured or else he will be q Or make himselfe a Devill in so doing a workman and censurer for the Devill we would have the Reader faithfully admonished for it is most certaine 254. For this figure containeth the whole Ground as deep as a Spirit in it selfe is and the Reader cannot know it without r Or right Eyes viz. Spirituall Eyes true Eyes words cannot be set according to its right order for the first is also the Last and the middlemost goeth through all and is not knowne but in it selfe Therefore searching is not the best way to finde the Mysterie in But to be borne Å¿ Or of God in God is the right way to find it for without t The New-birth that all is but Babell 255. All lyeth in the will and in the earnestnesse viz. that the will enter into * In Magiam Magick for the Eternity is Magicall all things come to Essence out of Magick for in the Eternity in the Abysse is Nothing But that which is is Magick 256. From Magick comes Philosophie which soundeth the Magick and seeking findeth Astrologie therein Eternally and Astrologie againe seeketh u His cause and Ruler its Master and Maker viz. Astronomie the * Sulphur Mercurium Sulphure and Mercurie which hath its owne Principle and therein is the third Magick viz. the x Medicus Physician who seeketh the y Or disease whâ—ch destroyeth the health corrupter and would heale it but he findeth the fourth Magick viz. the z Theologus Divine who seeketh the a The curse of God Turba in all things and would heale the Turba but he findeth the Eye of the first Magick and there he seeth that all is the wonder of Magick then he leaveth off from seeking and is a b Magician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 2.1 Magus in the first will for he seeth he hath all power to finde and to make what he will and then he maketh himselfe an Angel and remaineth in himselfe and so he is free from all other things and continueth Eternally This is the highest Ground of the Essence of all Essences 257. Although the Whore of Babell will by no meanes relish it yet we speake from good ground and say that Babell and her children are c Adulterous borne of whoredome in their * Magia Philosophia Astrologia Astronomia Medicina Theologia Magick Philosophie Astrologâ—e Astronomie Physick and Divinity Babell is the true Childe of none of these she is a Refractory proud Bastard Wee have knowne her in the A and O searching for Philosophie and Astrologie and have d Or found knowne her to be a Whore in all e Specula mirrours or looking Glasses or Expositions representations and illustrations and similitudes in her teachings Glasses she committeth whoredome in all Glasses 259. She saith she is the Eye but she hath a f Or squint-Eye false Eye that glimmereth out of her whoredome in Pride Envie and Anger and her seate in the Magick is the g Or back turned averse left Eye she boasteth upon the Crosse but she entreth not into the Centre she will not goe through Death into life 260. She saith I live and yet hath an unrighteous life but that is her true life if she would continue in it alone to her selfe But she oppresseth the Children that are borne h Or live in Patience and Râ—signation upon the Crosse and treadeth them under her feet 261. Therefore the Crosse hath bent its Bow and will shoote away Babell from the Crosse The Spirit of the Wonders declareth this in the Magick The first Crosse is the first Principle and it will shoote away Babell from the second Principle The seventh Forme of Fire 262. One Magick alwayes proceedeth from the other and is the Glasse and the Eye of the other wherein the wonders are knowne and propagated for in the Abysse there is nothing but in the Magick is all each Glasse is a Centre but yet it s owne for the lust l Or longing seeking and Desire bringeth it forth it is the Modell of the first 263. For when I search to
which is Eternall will continue and the distemper is nothing else but the Turba which as a destroyer alwayes insinuateth it selfe beware of that for the Old Serpent is subtle and have a care that you may be pure both in the beginning and in the End 300. For this worke endureth no dissembling it hath a cleere ground also it belongeth not to the Turba but to the beginning of the e Or Clarity Glory therefore beware of those that are borne with a wolvish disposition whose Spirit is a subtle Serpent we speak freely to you 301. Every thing that hath a beginning is sought by the beginning for the beginning seeketh through the Deep and would find the f Or bottome Ground and if the beginning findeth the Ground and that there be a limit in a thing then the beginning proceedeth to the limit and leaveth the g Or former first and seeketh further till it finde the Abysse and then it must remaine in it selfe and it can goe no further for there is nothing beyond 302. But if the beginning leave the first then it is under the power of the Turba which destroyeth it and maketh it to be as it was in the beginning 305. Then when the thing is destroyed the Turba is naked without a body and yet seeketh it selfe and findeth it selfe but without h Or substance Essence and then it entreth into it selfe and seeketh it selfe till it come into the Abysse and then the first Eye is found whence it proceeded 304. But seeing it is naked and without Essence therefore it belongeth to the Fire for it putteth it selfe into it and in the fire is a Desire to seeke its owne body againe and so the i Or Originall fire Fire of the beginning is awakened 305. And herein we know the last Judgement in the Fire and the Resurrection of the flesh for the Turba desireth the body which it had before though destroyed in the limit and the desire of the soule was the life of the body 306. But seeing there are two fires therefore the Turba is known in a twofold k Or Forme manner in an incorruptible and in a corraptible body viz. the one in the fire of Wrath and the other in the fire of Light l Viz. in the light fire wherein wee understand the Divine Body and in the Wrathfull fire the Earthly body which the Turba destroyeth for the Turba findeth the limit of it 307. Now the Eternall fire in the Eye of God is m Understood to be both the fire of Wrath and also the light-fire of Love and you must understand that the spirit without a body must remaine in the wrathfull fire for it hath lost its n Or substantiality or Body Essentiality the Turba in the fire hath swallowed it up 308. But the Spirit which hath a body which the Turba could not devoure remaineth for ever in the Essentiality in the Divine Body wherein his Spirit is which is the body in the love of God which is the hidden Man in the Old Adamicall man which hath Christs flesh in the corruptible body 309. And thus wee understand the soule to be a life awakened out of the Eye of God its Originall is in the fire and the fire is its life but if it goe not forth out of the fire with its will and Imagination into the Light viz. through the wrathfull Death into the second Principle into the fire of Love then it remaineth in its owne originall fire and hath nothing for a body but the Turba viz. the * Astringent harsh wrath in the Desire in the fire a consuming and a hunger and yet an Eternall seeking which is an eternall Anguish 310. But the soule which with its Desiring will entreth into it selfe and sinketh downe in its Reason viz. in its Desire and seeketh not it selfe but the Love of God it s owne fire is as it were dead for its will which the fire awakened is dead to the Fire-life and is gone forth out of it selfe into the fire of Love that soule is fully in the fire of love it hath also the body of the fire of Love for it is entred into it and is a great Wonder in the Divine Body and it is no more in it selfe for it hath mortified its will and therefore the Turba also is as it were dead and the will of love doth wholly satiate the Originall fire and therein it liveth Eternally 311. But the soules which have awakened the Turba they have lost the Image for the Turba hath devoured it and therefore such soules get bestiall Images in the Wrath and in Hell according as the Turba is in them as Lucifer gat the Image of a Serpent as the Will was figured here in this life it remaineth then o Or in its true similitude naked as it is 312. For the wrathfull Turba alwayes seeketh the Image but findeth it not and therefore it figureth the Image according to the Will for the Earthly desires stick in the will and that Image remaineth in the Wonders of God in the Eye of the wrathfull Principle 313. And here we understand that the eight Forme is the Turba which seeketh the Image and if it finde the limit of it it destroyeth it and entreth into the limit and seeketh further in it selfe and findeth at last the Abominations of that which the soule hath wrought in this life 314. And also we understand here the Fire which at last shall purge the p Or threshing floare Matth. 3.12 floare and the severe Judgement and wee understand that every fire shall receive its Essence from the Turba and also what that Turba is 315. Where then the fire will devoure the Earth and draw the Elements with the wonders in them into the Beginning where that which was at first will be againe and the Elements become one and every thing will represent its owne Wonders every thing in that fire whereinto its will entred 316. Hearken to this you Children of men it concerneth you for no beast proceedeth from the Eternall beginning but from the Modell of the Eternall and its Spirit attaineth not the Eternall as the soule of man doth 317. Also the corruptible body cannot possesse the Eternall it belongeth to the Turba But the new man borne of God shall possesse the Eternall for he is departed from the corruptible and hath put on God in Christ he hath the Divine Body in the Old Body 318. The Turba taketh away the Earthly source the outward body from the Earth remaineth in the Earth but the will taketh its workes along with it selfe for they are in the new body and follow it therefore let him consider what he doth while he is here in this life The ninth Forme of Fire The great * Severity Earnestnesse 309. Seeing then we understand that all things proceeded from the Beginning and that one thing thus proceedeth alwayes out of an other and seeing we understand that
the Fire is a cause of the Life and that the life divideth it selfe into two parts and yet corrupteth not onely the outward life is that which corrupteth it falleth into the Turba which destroyeth it we are now therefore to consider wherein the inward Eternall life consisteth and what upholdeth it that that body q Corrupteth or breaketh not fadeth not seeing Essentiality hath a beginning and yet we can say with good ground that it hath no End for it must have a r Or sure foundation to uphold it ground or else the Turba will have it and that findeth the limit 320. The Eternall Body must not have a limit but be free in the Abysse in the Eternall nothing or else another Essence would again be in that Essence which would divide it and make a limit 321. We have told you before that all which shall endure for ever must passe quite through the Fire for the Turba taketh that which remaineth in the Fire now no Spirit is created Å¿ In. for the fire that it should remaine in it 322. Onely the Turba hath captivated many of them but not from the Will of God for Gods Will is onely Love but the Turba is the Will of his Wrath which by its vehement hunger hath gotten a great Dominion wherein it hath manifested its Wonders viz. the Devills and wicked soules of Men. 323. But the Eternall life consisteth in Meeknesse and hath no Death or Turba in it therefore we must say that the soule and Spirit are not in the Turba especially the t Or Image body of the soule if it were the Turba would destroy it 324. This is onely to be understood as it is mentioned before that the will in the anguish source in the fire understand the will of the soule sinketh downe in it selfe as into Death and u May not cannot live in the fire and so x The Will it falleth into another world viz. into the beginning or as we may better say into the free Eternity into the Eternall Nothing wherein is no source nor any thing that y Or maketh giveth or receiveth a source 325. Now there is no dying in the will that is thus sunke downe for it is gone quite out from the fiery beginning in the Eye and so bringeth its life into another Principle and dwelleth in the Liberty and yet it hath all the Formes of the Essences which arise from the fire in it but z Or imperceptâ—ble unperceived For it is gone quite out from the fire 326. And theâ—efore the life of its Essences is in the Liberty and it is also desiring and receiveth in the desire in its Essences the power of the light which shineth in the Liberty which is power without Turba For this fire is onely Love which consumeth not but yet alwayes desireth and satiateth so that the will of the soule a Getteth or aâ—tracteth putteth on a body 327. For the Will is a Spirit and the soule is the great life of the Spirit which upholdeth the Spirit and so the soule is b Enduâ—d cloathed with power and dwelleth in two Principles as God himselfe doth and as to the outward life in three Principles and is the similitude of God 328. The inward Water in the spirit of the soule is the water of Eternall Life of which Christ said c John 4. ver 14. He that drinkâ—th the water that I will give him he shall never thirst this is that water 329. And the Essentiality of the Spirit which the soule putteth on is Gods-Christs-body of which he saith He that eateth my flesh and drinketh my bloud he d Or dwelleth Joh. 6.56 is in me and I in him 330. But the true Life in the Light of the Majesty in the Nâ—nth number is the Tincture of the e Or Wisdome of God Virgine it is a fire and yet not a Fire it burneth but it consumeth not it is the Love the meeknesse the humility it is the life of God and of the Holy soules and incorruptible life and a f Or infinite unfathomable groundlesse life for it is in the Abysse in it selfe it is in the Centre of it which Centre is its first life and yet doth not comprehend it as the fire doth not comprehend the Light 331. And thus the Ninth number is the life in the fire of God and it is g Or is called or accounted the life in the presence of the Trinity the life which standeth before the Ternarie viz. an Angell standing before the Crosse h Or to set forth for Gods workes of Wonder and h Or to set forth the Heavenly Glory The * 10. X. ✚ Tenth Number and Forme of Fire The Gate †Into the Holy Trinity in Ternarium Sanctum 332. You know from Reason that where there is a Roote there is a desiring will which is the Noble Tincture that driveth upwards out of it selfe and seeketh a similitude of its Forme 333. The Tincture is a Virgine and is knowne in the Wisdome of God in the Wonders it is i Not one that is a bearer or bringer forth no begettresse but an opener of the Wonders which are in the wisdome it seeketh no Glasse but meerely openeth the Essences that a whole similitude may bring forth it selfe out of the Essences it driveth the twig out of the Tree 334. This we understand of Angels and the soule they proceed from Gods Essences from the whole Tree the Angels from two Principles And the soule with the body of the outward life from three Principles and therefore Man is higher then the Angels if he continue in God 335. And in the * 10. Tenth number at the Crosse the Angels and soules are k Or first quickned or enlivened awakened and incorporated into the Heavenly Essentiality though you must understand that the Tenth number belongeth to the place betweene the fift and sixt l Forme in a Globe and the Heart is in the midst in the Centre which is the Heart of God viz. the Word of God 336. The Power in the whole Tree viz. the Pith in the wood hath the Essences of the whole Tree and thus God is a Spirit and the Word is his Heart which he m Speaketh out of all c. soundeth forth from all powers and Wonders Therefore Isaiah calleth it a n Isa 9.6 Wonder Counsellour and Power the Prince of Peace as a Pacifier of the Wrath and an Eternall power of the Wonders a Counsellor of the begettresse 337. For the Word upholdeth the Centre of Nature and is the Heart and Lord of Nature it is the begettresse in the Eye of God a giver of Power and it is the strength of the Omnipotence it holdeth the Centre of the fire captive with the Love-fire so that the fire must be darke in it selfe and the word onely hath the Light-life 338. Wee cannot finde but that the Tenth number is a
Crosse and it is the Originall of the o By this Essence God himselfe is not meant but the powers that flow from him Essence of all Essences which Essence divideth it selfe into three beginnings as is mentioned before each of which hath its Essence and they are all in one another and have no more but one Spirit 339. And in the middle of the point is the Centre which is the cause of the Life and in the Centre is the Light of the Majesty out of which the Life proceedeth viz. the second Principle and out of it the Tree of the Eternall Life alwayes grew from Eternity and the twigs grew out of the Tree 340. These twigs are the spirits of Angels which indeed were not corporeall from Eternity but the Essences were in the Tree and their Image appeared in the Virgine of Wisdome from Eternity for they were a figure from Eternity in the Tincture not corporeall but onely Essentiall without corporality 341. And therefore this is the Greatest Wonder that the Eternity hath wrought that it hath p Or created or formed made the Eternall a Corporeall spirit which thing no Reason can comprehend nor no sense finde out and it is q Or not to be dived into by vs. unfadomable to us 342. For no Spirit can sound it selfe It seeth well its deep even into the Abysse but it comprehendeth not its r Former or moulder Maker it beholdeth him indeed and diveth into him even to the Abysse but it knoweth not its Å¿ Forming or fashioning Making this is onely hidden to it and nothing else 343. For a childe knoweth its Father and Mother well but it knoweth not how its Father made it it is also as * That is as perfectly a Man Quoad genus humanum highly graduated as its Father but it is hidden to it how it was in the seed and though it sound that yet it knoweth not the time and place for it was in the seed in the Wonders and in the Life a Spirit in the Wonders And here we are commanded to leave off diving any further and to be silent 344 For we are a Creature and should speake but so farre as belongeth to a Creature to know in the inward and outward in body and soule in God Angels Men and Devills also in Beasts Fowles Wormes in Plants and Grasse in Heaven and Hell all this wee are able to sound but not our owne Making 345. And yet we know and finde the first Fiat in Viz. our owne Making that though indeed we know not that which first moved God to create we know well the making of the Soule but how that which u Or stood was in its Essence from Eternity is become moveable we know no ground of that for it hath nothing that could awaken that and it hath an Eternall Will which is without beginning and unchangeable 346. But if we should say the Angels and soules have been from Eternity in the Spirit the propagation of the soule will not permit that as we see by experience Therefore this is onely Gods Mysterie and the creature should continue in humility and obedience under God and not soare higher for it is not God 347. God is a Spirit from Eternity without Ground and beginning but the Spirit of the soule and of Angels hath a beginning and are in Gods hand the Ternarie hath the x Or Fan. casting shovell which will purge the y Or threshing-floare floare 348. Wee must onely have patience and humility in Obedience here in this life or else our proceeding from God availeth Nothing the Devill was indeed an Angell but his Pride threw him into Darknesse let none climbe z We should not goe beyond Obedience Patience humility and Chastity and live according to our owne self-will and desire above the Crosse or if he doe he will fall into Hell to the Devill 349. God will have children neere him and not a Such as will domineere Lords He is Lord and none else we have received of his fulnesse wee are borne out of his Essences we are his true children not step-children out of a strange Glasse also not a similitude only but children the body is a similitude and the Spirit is a similitude of Gods Spirit but the b Or right true soule is a Childe borne out of God 350. c Rom. 8.16 Gods Spâ—rit witnesseth to our Spirits that we are the Children of God not in that manner which Babell d Imagineth or dreameth teacheth who would so willingly be God upon Earth but our soules are Children begotten of Gods seede our heavenly body which the heavenly soule e Or is cloathed with all weareth commeth out of the Divine Body and is hidden from the Devill and the Old Adam 351. Therefore my loving brother in the Divine body know this cleerely and it is our Answer to your first Question whence the soule proceedeth It proceedeth from God out of Eternity without Ground and number and endureth in its owne Eternity but the beginning to the moving of the Creature which is done in God that should be mentioned no further onely wee give you to understand thus much 353. That the Ternarie longed to have children like it selfe out of it selfe and so hath manifested it selfe in Angels and in the soule of Adam and is become an Image like a Tree which bringeth forth fruit and beareth a Twig out of it selfe for that is the due right of Eternity and nothing else beside 354. It is no strange Glasse but indeed one Glasse out of the other and one Essence out of the other and all seeke the beginning and it is all a Wonder 355. This is the Entrance and now we will answer the rest of the Questions but briefly for you see already in this description all your Questions f Answered But for your Longings sake and to satisfie the simple who have not our knowledge we will goe through with them The second Question What are the Essences Substance Nature and Propertie of the Soule 1. THe Essences of the soule come out of the Centre of Nature out of the Fire with all formes of Nature All the three Principles lye in the soule All that God hath and can doe and that God is in his g Or Trinity Threenesse Ternarie all this is in the Essences of the soule as the vertue of a Tree is in the twig that groweth out of it 2. The substance of the Soule is heavenly created out of the heavenly Divine Essentiality yet the will of it is free either to demerse 7. And in this twofold body which was created in the sixt Day in the sixt houre of the Day Note Or Kingly in the same houre in which Christ was hanged on the Crosse after the body was finished the a Royall soule was breathed in from within by the Holy Ghost into the heart in the Holy Man into its principle like an awakening
of the Deity 8. The b Trinity or Number three Ternarie moved it selfe with the Creation and breathing in of the soule for it was in the Centre of the seed as a bud c Or of growing Essences growing from the Essences and thus it was breathed into the Inward Centre into the Inward Man into the heavenly heart-bloud into the water of the Eternall life with both the inward Principles 9. And the outward Spirit viz. the Aire and the whole outward Principle with the Starres and Elements did cleave to the inward and the outward Spirit breathed its life d At the same time in the same manner with the soule through the nostrills into the Heart into the outward Heart into the e Adams fiâ—st flâ—sh Earthly flesh which was not then so Earthy for it came from the Matrix from the f Sucking drawing or longing seeking from which the Earth became corporeall 10. And thus the Holy Ghost was carried upon the Chariot of the soule upon the inward Majestick Will and moved upon the water for the water comprehended him not and therefore he moved upon it and in it it is all one and the soule burned out from the bloud of the Heart as a light doth from a candle and went through all the Three Principles as a King through his Dominions 11. And it could Rule powerfully over the outward Principle if its will were entred againe into the Heart of God into the word of the Lord. 12. But the g Or Property source of the Wrath also insinuated it selfe with the breathing in viz. with the Originall of the soule 13. So that the soule could not remaine Gods Image unlesse it remained in humility and Obedience and yielded its will into Gods will wherein it was an Angell and the Child of God or else it were very h Or dangerous difficult for a Creature to rule such two Principles as the wrathfull and the outward are the outward being also borne out of the wrathfull 14. Therefore sure its Temptation was not onely the biting of an Apple nor did it continue onely for some few houres but fourty dayes just so long as Christ was tempted in the wildernesse and that also by all the three Principles and so were the Children of Israel in the Wildernesse while Moses was fourty dayes in the Mount when they stood not but made a Calfe The fift Question How is the Soule peculiarly fashioned and what is its Forme 1. WHen a twig groweth out of a Tree the forme of it is like the Tree indeed it is not the stock and the roote but yet the forme of it is like the Tree so also when a Mother bringeth forth a Childe it is an Image of her 2. And this cannot be otherwayes for there is nothing else that can make it otherwise unlesse it belong to the Turba which many times awakeneth a Monster according to the Spirit of this world according to its i The Imagination or longing or lusting of a woman with childe inceptive Maker as in the k Monde signifieth the Earthly Matrix of the Elementary Macrocosme in the Microcosme wherein the fiat maketh a l Maketh a Monde Monstrum a Moon Monster Monstum Lunare or a Lust-monster such a Childe as is deformed by the Mothers wanting of her longing Menstrous Monster in the Turba 3. So wee must understand that the soule is in the forme of a Round Globe according to the Eye of God through which the Crosse goeth and which divideth it selfe into two parts viz. into two Eyes standing back to back as we have made the figure above with two Rainbowes the Crosse going through them both and with one point reaching upwards in the midst between the bowes which m Or signifieth resembleth a sprouting through the fire through the Anguish as through Death and yet it is no Death but a going forth out of it selfe into another source standing thus in the midst between the two bowes as a sprout springing out of the Crosse 4. And the Arme of the Crosse at the right hand signifieth that the Spirit of the soule entreth into the Majestie of the Light and cloatheth the soule viz. the Centre with Divine Essentiality 5. The Arme at the left hand of the Crosse signifieth that its originall is in the Fire and it containeth the first Principle and so belongeth to the Father and standeth in the Originall Eye in the strong and eager power as a Lord and Ruler over Nature 6. And the nether part of the Crosse representeth water viz. humility or Death signifying that it should not domineere in the Fire and enflame it selfe but should sinke downe in it selfe and under it selfe before the Majesty of God and be as it were dead in its will that God may live in it and the Holy Ghost leade and governe it so that it may not doe what Turba in the fire will but what the Will in n Or Love Light willeth 7. Therefore its will should sinke downe into soft humlilty in the presence of God and so it goeth out from the Turba of the Fire for its will is not in it and then there can be no Imagination which can bring forth such a Glasse as in which it may behold it selfe in the Fire and finde that it is a Lord and so be proud and rule it selfe by its owne Might as Lucifer did and Adam Paradise 8. We meane thus the soule in it selfe is a Globe with a Crosse and two Eyes an Holy Divine one and a wrathfull hellish one in the Fire this it should shut and o Or hiddenly secretly raigne therewith through the Anguish viz. through Death in the second Principle in Love 9. And if Love embrace it then the wrathfull fire is as it were dead and not perceived but it becommeth the joyfull life of Paradise otherwise there would be no life nor Dominion in the Meeknesse if the fire did not put it selfe into it but the still Eternity would remaine without Essence for all Essences arise in the Fire 10 And then thirdly as to the whole Body with all its members the soule is formed as followeth 11. The soule is the stock or Root resembling the Centre of the Ternarie which is like an Eye a Globe a Crosse and its will which proceedeth from the Eternall will is a Spirit which hath the true soule p Or under in its power And this Spirit openeth the Essences in the fire and water so that its whole forme seemeth like a Tree having many twigs and branches being distributed into all the Branches of its Tree which must be understood as followeth 13. The Spirit parteth it selfe into the whole body wee meane in the Tincture into all the Members they are all of them its branches The Spirit of the soule resembleth the whole Man with every member 14. And herein it is the true Image of God also for the Holy Ghost dwelleth in the Spirit of it
if it be faithfull if not then the Devill dwelleth in it to which of these it giveth it selfe either to Covetousnesse and haughtinesse or to love and humility to that it belongeth 15. But if it persevere in q Malice or abominations wickednesse and so loseth God then it loseth the Crosse and its Eye is a Hellish Eye and its Turba introduceth the Forme and i Modell of an horrible Beast into the Eye and into the Will and Spirit 16. Therefore Christ called the Pharisees Å¿ Mat. 23.33 Serpents and Generation of Vipers for so the figure of their Spirit in their Pride and covetous will appeared to him for they would be Lords of themselves and not the servants of God in Love and humility 17. And so the figure of Antichrist in Babell appeareth in the presence of God like a Dragon with seven Heads which are seven Spirits upon which its hypocriticall spirit rideth in the Image of Man in the Abysse t Viz. the Spirit It will be accounted an Angell and yet is a Monster of a true childe of God it beareth the Name but its heart is that Beast Apocalyps 12. It is desirous of God and also of the Devill therefore it is such a Monster as is like a Man and yet containeth the Devill in it 18. O childe of Man flie away the dore is open the Turba is come it will destroy this Image if you flie not you must goe with it there is no other u Medic ne or Counsell remedy or help but to seeke the true Image in Love or else there remaineth nothing but Tribulation and Death saith the Spirit of Wonders 19. And this is now our direct Answer to this Question That the soule in the first Principle according to the Originall hath the forme of an Eye and yet twofold like a Heart wherein there is a Crosse 20. And in the second Principle it is a Spirit and a whole Image as the outward Man is 21. And in the third Principle it is a Glasse of the whole world all whatsoever is contained in Heaven and Earth every property of every Creature lieth therein For that Glasse is like the firmament and Starres 22. This is such a Crowne as in which the x How long he shall live number of the End of the life of the outward Man is contained and all whatsoever fortune or misforune can happen outwardly from the Spirit of this world The sixt Question What is the Power and Ability of the Soule 1. WE know that whatsoever cometh out of the Abysse and is the ground of it selfe can in it selfe doe all things for it is its y Or subsisteth from it selfe owne Essence it maketh it selfe 2. But though the soule be a twig out of the Tree yet now it is z Or entred into the condition of a Creature become a creature and is its a Or sui Juris or a thing of it selfe owne it is an Image of the whole and a childe of the whole For when a childe is borne then the Mother and the childe are two they are two persons but so long as it is in the seed in the Mother so long the seed is the Mothers and the Mother governeth it 3. But when the Childe is borne then it hath its owne life in it selfe and hath the b Centrum Naturae Centre of Nature in its owne power It governeth not onely in it selfe but also without it selfe in all that which is seede 4. We meane thus Gods Spirit and the Spirit of the soule are two Persons each is free from the other and yet both stand in the first beginning each hath its owne will 5. Now it is but right that the Child should be obedient to his Father upon paine of losing the Fathers inheritance For the Holy Ghost is the c A work master or builder Maker of the Soule he created it and therefore the Spirit of the soule should be obedient to the Holy Ghost upon paine of losing the Inheritance of the Holy Ghost viz. the Deity 6. And though wee have much to say here yet it is very dangerous to say it in regard of the false Magia for when the false Spirit knoweth it it practiseth Witchery therewith 7. Yet we will speake so that the Children may understand us and reserve the full speaking of it for them for it is not good to write such things not knowing who shall be the Readers 8. But to the wicked wee say that they belong to the Devill and shall have no part in our writings wee shut them out with a wall and strong enclosure that they may be blinde and not know our Spirit for we will not set the Serpent in d Viz. in our Spirit it our will is gone out from them and therefore they shall not e Or understand us know us though they should Carrie us in their hands there is a fast seale upon it 9. Christ said if ye f Mat. 17.20 have Faith as a graine of Mustard-seed then you might say to the Mountaine be removed and cast thy selfe into the sea this is no vaine word without Truth The will (g If it be strong note what Faith is that goeth strongly forward is Faith The first Power of the Will of the Soule 10. It frameth its owne forme in the Spirit it hath also such h Or might Power that it can frame another Image in the Spirit out of the Centre of Nature it can i Change the body into another shape give another forme to the body according to the outward Spirit for the inward is Lord of the outward the outward must be obedient to it It can change the outward into another Image but not durably 11. For Adams soule hath let in the Turba of this world so that if the Turba see a strange childe it riseth against it instantly and destroyeth it It continueth to endure onely so long as the inward Spirit can subdue and over-power the outward 12. And this k kinde or manner of power Forme is called Negromancy a Transmutation where the inward over-powereth the outward for it is Naturally and wee understand that when l 1 Cor. 15.51 we shall all be changed that change will be made thus by the same Turba which hath the first Fiat in it 13. For the body is Sulphur and sticketh in the Tincture and the Spirit driveth forth the Tincture now if the first ground viz. the soule wholly consenteth to it then the soule can make another m Forme manner of Image in the Sulphur but the Devill readily mingleth himselfe therewith for it is the Wonder of the Abysse over which he is Lord. 14. You must understand Note the power of the Will that the earnest will which otherwise is called Faith can doe great things with the Spirit the will can change the Spirit it selfe into another forme as followeth The second Power of the Will of
come into another l Or Source Property 5. And thus we give you to understand that the Tincture is the true Body of the soule for the soule is Fire and the Tincture ariseth from the Fire the fire draweth it againe into it selfe and allayeth it selfe therewith so that the wrathfull source is quenched and then the Tincture subsisteth in meeknesse 6. For the soule hath no Essence nor m Might or ability Power in it selfe but the Fire is its power and thus water proceedeth from the meeknesse of the Tincture 7. For the fire is desirous and where there is a desiring of the Originall there is also a finding of the Originall thus the fire findeth water in the Tincture and turneth it into Sulphur according to the power of all the seven Spirits of Nature and this is n Or the. a water of Life 8. For the Tincture springeth up in the water like a sprout and the fire in the Abysse causeth it and so the water in the Sulphur of the seven Spirits is turned into the Mysterie for the Great o Arcanum Secret what God and the Eternity can doe lyeth therein 9. And thus the Mysterie containeth two formes viz. fire and water and changeth it selfe according to them both viz. according to fire into Red and according to the Tincture into White p This white this is a splendour or Glance of the Fire by which the Life may see and know it selfe from whence Reason and the senses arise And the Minde is in the wheele of the Anguish in the Fire out of which the Essences arise 10. And so we see what the blood is viz. q Or an Habitation a house of the soule but the Tincture is its body 11. The true soule hath no comprehensible body which may be called soule but the body groweth in the Tincture in the Sulphur out of Sulphur that is each Spirit of the seven Spirits of Nature desireth Essentiality and that concrete Essentiality is Sulphur 12. For Sul is the vertue of the Light and Phur is the vertue of the foure Formes of the Originall of Nature as is mentioned at large in the third Booke 13. And thus the Phur desireth flesh that is a Mesch mixture or concretion Masse of fire and water and it is conceived and borne in the Tincture 14. And the Tincture is the sprouting of the body and the fire is an Originall of the Spirit through the Tincture for the Spirit of the soule taketh its Originall in the Tincture which then figureth the true Image according to the Image of God that is according to all the three Principles for in the Fire the soule is no similitude of God but in the Spirit it is the Image of God 15. For the first soule was incorporated with the Divine Essentiality together in the Tincture so that it had the Divine body in the virgine of Wisdome in which the Tincture standeth which is the Angelicall Image 16. And so wee answer you that as to the soule onely beside the Spirit it is a Globe of Fire with an Eye of Fire and an Eye of Light which turne themselves backwards into one another as the wheele in Ezechiel that could goe on every side though Babell hath contrived another meaning about it but a blinde one without Spirit 17. But as to its Tincture proceeding from the Light which ariseth both from the fire and Light Å¿ The soule it is a Spirit in which the Originall of the soule and of the Spirit cannot part asunder in Eternity It is an Eternall band and when the bloud t Run out is gone and the body dieth then that band remaineth in Eternity 18. As to the soule onely the body belongeth not to the Essence of the soule they are two severall Essences for the body is the Glasse and dwelling house of the soule also its u Inheritance owne Lands or goods or possession Proprietary and it is also a cause that the x Or poore meere soule altereth the Spirit according to the lust of the body or of the Spirit of this world 19. Whereby the Image in the Spirit is altered altogether according to the Contence of the Will which the soule hath y Or created or formed brought out of the Centre of Fire also out of the Wrath into the Light and all according to the Imagination 20. And we give you to understand that the Spirit z Or in this time of the body while it stayes here in the body can alter it selfe which is done without its knowledge by the Imagination viz. by the desire of a Lust-sucht Lust so that the Desiring figureth such a forme in the will of the soule as the lust either to evill or good is 21. And we further say that the meere soule is not corporeall but in its Tincture a body groweth whether it be a heavenly or a hellish body and yet is not a body which can be comprehended outwardly but a vertuall body the Divine body Christs heavenly body the heavenly flesh which he giveth us to eate in his Testament 22. It is such a body as the Turba cannot touch or apprehend it is immortall and incorruptible concluded in nothing but onely in the Noble Tincture which is without b Or substance Essence or Materiality and that body is incomprehensible to the outward flesh 23. But the outward Spirit if the soule doe not hinder it but let it in bringeth its Imagination into it and spoyleth it so that another strange Image commeth to be in the Spirit in the Tincture according to the contence of the Lust as the Covetous commeth to be a Wolfe the envious a Dog the Proud a Horse Peacock or other Beast also Toads Adders Serpents and other wormes and creeping things Now Gods Spirit receiveth not their Images so long as they continue such 24. And therefore Christ said ye must be borne anew of water and of the Spirit if you would see the Kingdome of God and therefore God became Man brought the Divine Image againe into the Tincture of the soule when it was spoyled in Adam so that now we must be borne anew in Christ if we will see God 25. And that also is done by the Imagination or Faith for Faith is an eating of the Divine Body as also every body groweth by eating 26. And the New Birth is not at all after such a manner as Babell teacheth her matters are onely as it were a Glasse of the true way to God but that Glasse must be broken for Moses his Vayle is gone we shall see hence-forward with cleere Paradisicall Eyes we meane the Children of God The eight Question After what manner doth the Soule come into the Body of Man 1. MY beloved friend I understand this Question to be meant concerning its Propagation for Moses telleth you how it came into Adam and we have declared that before But if you aske concerning its Propagation how it
cometh into a childe in the c Or body of the Mother Mothers wombe d Turne over a new leafe or change our Copie we must put on another habit 2. You know what is written in our third Booke very punctually and at large with many Circumstances concerning its Propagation how Adam was created one Image he was both Man and woman before Eve he had both the Tincture of the fire and of the water that is soule and Spirit and he should have brought forth his similitude out of himselfe an Image e After or according of himselfe out of himselfe by his Imagination and his owne Love and that he was able to doe without rending of the body 3. For as we have mentioned before the soule had f might or ability power to change the body into another forme and so also it had power to bring forth a Twig out of it selfe according to its property if Adam had stood out in the g Proba or Temptation Triall 4. But when he imagined h In or as or with according to the Omnipotence and let in the Spirit of this world into the Soule and the Serpent into the Tincture and tooke a longing in himselfe after the Earthly fruite to eate of evill and good then also his Tincture conceived such an Image as was halfe Earthly viz. a Monster into which also the Turba then instantly insinuated it selfe and sought the limit 5. And so the Noble Image was found in the Earthly and then destruction and Death began and Adam could not i Beget or beare bring forth for his Omnipotence was lost 6. And should indeed have ever been lost if the Heart of God had not instantly turned it selfe with the word of the Promise into Adams soule which did so preserve it that its Image must perish and the soule must sinke downe with the Heavenly body through death into the new Life where its Spirit will be renewed againe 7. And thus Adam in k Inability or weaknesse impotence fell asleep and then the second Creation began for God tooke the Tincture of the Water as a twig our of Adams soule and a Rib out of Adam and halfe of the Crosse that was in Adam and l Or framed or built a woman with them made a woman of them 8. As you know that the woman hath the one halfe Crosse in her head and the man the other for the spirit of the soule dwelleth in the Head in the braine out of which spirit God hath taken a Twig viz. a Childe out of the spirit of the soule of Adam and hath given it to the woman 9. And hath given the Tincture of the water to her that she should not bring forth Devills and the Man hath the Tincture of Fire viz. the true Originall of Life 10. And therefore the woman hath gotten the Matrix viz. the Tincture of Venus and the Man hath the Tincture of Fire understand the woman hath the Tincture of Light which cannot awaken Life the life ariseth in the Tincture of Fire 11. And so it caÌ„not be otherwise now but that they must propagate as Beasts doe in two seeds the Man soweth soule and the woman soweth Spirit and being sowne in an Earthly field it is also brought forth after the manner of all Beasts 12. Yet neverthelesse all the three Principles are in the seed but the inward cannot be knowne by the outward For in the seed the soule is not living but when the two Tinctures come together then it is a whole m Or Being or substance Essence For the soule is Essentiall in the seed and in the n Or out-breeding or hatching Conception Note how the soule is before the conception becommeth substantiall 13. For so soone as the Fire is o Hammered by the Smith or the Faber hath struck fire is struck upon by Vulcan the soule is wholly perfect in the Essence and the Spirit goeth instantly out of the Soule into the Tincture and attracteth the outward p Rule or Regiment or influence Dominion to it selfe viz. the Starres together with the Aire 14. And then it is an Eternall Childe and hath the corruptible spirit also with the Turba cleaving to it which Adam tooke in by his Imagination 15. Then instantly the Turba seeketh the q Or bound or terme or Goale or End limit in the Spirit of this world and will enter into the limit and so soone as the soule hath its life the body is old enough to die and thus many a soule perisheth in the Essence while it is in the Sulphur in the seed 16. But that you may perceive that the Man hath the Tincture of the Fire and the woman the Tincture of the Light in the water viz. the Tincture of Venus you must observe the eager Imagination of both towards one another For the seed in the Essence eagerly seeketh the lîfe the r Masculine Man 's in the Å¿ Feminine womans in Venus and the womans in the Fire in the Originall of Life As wee have very cleerely demonstrated it in the third Booke and therefore wee referre the Reader thither 17. And we Answer here that the soule cometh not at all into the Body or is breathed into it t Ab extra or externally from without but the three Principles have each of them its owne u Work-master work-man or Smith Artificer one x Forgeth or striketh fire Smiedet worketh Fire in the Centre and the other maketh Tincture and water and the third maketh the Earthly y Great Mysterie Mysterium Magnum 18. And yet it is not any new thing but the very seed of Man and woman and is onely z Or bred â—orth conceived in the mixture and so onely a twig groweth out of the Tree The ninth Question Which way doth the Soule unite it selfe with the Body 1. IT is cleered before that all the three Principles are in one another and they beget a Childe according to their similitude and they all are in one another till the Turba destroy the body And then the soule is in the inward body viz. in the Divine body or if it be false in the Turba which giveth a body to it according to the Imagination all according to the wickednesses it hath committed 2. The soule standeth in the bloud of the Heart there it hath its seat and Originall the outward water and bloud mingle themselves but it doth not wholly receive the water of the bloud but it is captivated by the Imagination 3. It receiveth indeed naturally the inward water but it receiveth not the Majesty with the Tincture of the Light but onely by the Imagination therefore many times a Childe is more a Or in a better condition blessed then one that is old who b Or harboureth the Devill hath the Devill for his Guest 4. But there are not many borne c Or Saints Holy except onely from good
seed and yet many times a wrathfull Turba windeth it selfe in according to some powerfull Constellation as is seene that honest parents many times have d Or evill wicked Children but God knoweth who are his 5. You see it in Jacob and Esau that strove in their Mothers e Or body wombe also in Caine and Abell in Isaac and Ismael and many others The tenth Question Whether is the Soule Ex Traduce and propagated after a humane bodily manner or every time new created and breathed in from God 1. I Very much wonder what kinde of understanding and Philosophie the world now hath that it cannot f Grunden resolve this yet I doe not blame you for I know such questions are agitated by those that account themselves learned Doctors in the Schooles and Universities who make great disputations about it I cannot but wonder at the proud blindnesse that there is no knowledge at all of God in g Their Reason or Arts of Logick c. Reason 2. Now therefore ye wise men behold your selves what ye are and what you understand you understand even nothing of the Mystery how will ye then be teachers it were better for you to carrie a Shepherds Crooke in your hand then to put on the garment of Christ 3. O! ye shall give an account for your seducing of the world and yet you vaunt your selves as if ye were God and arrogate Divine h Or might or Authority Jus Divinum Power to your selves Take heed what you doe you shall see against whom you have i Or striven kicked I feare me ye are for the most part of you in Babell awake it is Day 4. To you my beloved friend I give this Answer that the soule is not every time new created and breathed in but is propagated after a humane manner as a k Or twig springeth branch groweth out of a Tree as I may better render it as a man setteth or soweth corne or seed and so a Spirit and body groweth out of it 5. And this onely is the Difference that the three Principles are alwayes in l Or wrestling or contending strife about Man each would faine have him so that many times a wonderfull Turba is brought in while yet he remaines in the seed 6. But if the Parents both Father and Mother have their soules cloathed with Christs flesh the Divine Essentiality then it cannot be For Christ saith a good Tree cannot bring forth evill fruit yet the Turba in time can enter in m Or byâ— with the Reason 7. So also an evill Tree cannot bring forth good fruit that îs if both the Parents be evill and held captive by the Devill then an evill soule is sowne but the Principles cannot yet judge it nor the Turba neither It is indeed an evill Childe yet if it turne it may with the Imagination enter into the n In verbum Domini Word of the Lord. 8. But it is rare and seldome cometh to passe that a black Raven becometh white but where it is but o One parent good the other evill halfe in halfe there it may more easily be done but however it is possible it may very well be God casteth no soule away unlesse it cast it selfe away every soule is its owne Judgement 9. Consider this ye evill Parents ye gather p Goods Riches money for your Children get them good soules that is more necessary for them The eleventh Question How and where is it seated in Man 1. A Thing which q Or ungroundable is unsearchable and yet seeketh and maketh a ground in it selfe that hath its Originall and seat in its first r Forming or making Conception where it conceiveth it self in it self therein is its limit viz in the most innermost and it goeth forth out of it self and seeketh forwards where then it alwayes maketh one Å¿ Or resemblance Glasse according to the other untill it finde the first again viz. the unsearchable limit 2. Thus also is the soule it is in God t Or formed conceived in the u Or Sonne or Word Heart and the word which conceived it was in the Heart viz in the Centre and so it continueth in the Figure and in the seat as it was comprehended by the Fiat and so it is still at this Day 3. It dwelleth in three Principles but the Heart is its Originall it is the inward Fire in the Heart in the inward bloud of the Heart and the Spirit of it which hath a x or splendour glance from the fire is in the Tincture for it is cloathed with the Tincture and burneth in the Heart 4. And the Spirit moveth upon the Heart in the y Or concave doale or hollow piâ— or dâ—nt or furrow of the Heart praecordia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bosome of the Heart where both Principles part themselves and it burneth in the Tincture as a brimstony Light and diffuseth it selfe abroad into all the members of the whole body for the Tincture goeth through all the members 5. But the true z Ignis faber Vulcanus Fire-Smith in the Centre sitteth in the Heart and governeth with the Spirit in the Head where it hath its Counsell-house viz. the Minde and a Inward senses senses also the five chiefe Counsellours viz. the b Or outward senses five senses which arise from the five Spirits of understanding as we have declared in our c Threefold life third Booke and in our d Three Principles second and also in our e Aurora first 6. The soule is indeed seated in the inward Principle but it ruleth even in the outward viz. in the Starres and Elements and if it be not an Ape suffer it selfe to be captivated it hath power enough to rule them and if the soule demerse it selfe into God the outward must be obedient to it 7. And if it cometh againe into the outward riding upon the Chariot of the Bride and so have the Holy Ghost for an assistant no assault of the Devill is of any consequence it destroyeth his Nest and driveth him out and he must stand in scorne and shame 8. And this is our Answer to this Question it must not be so understood as if when a man is beheaded and so his bloud gush out and the outward Life perish that this reacheth the soule and killeth that no it loseth f Viz. the third Principle one Principle indeed but not the g Or outward workes Essence of that Principle that followeth it in the Tincture in the Spirit as a shadow 9. For the outward Essence reacheth not the inward in the soule but onely by the Imagination there is nothing else in this world no fire nor Sword that can touch the soule or put it to Death but onely the Imagination that is its poyson 10. For it Originally proceeded from the Imagination and remaineth in it Eternally The twelft Question How is the Soule
enlightned and what is the Illumination of it 1. WE must consider that if the Sun were taken away out of this world that all things would be in Darkenesse and then outward Reason would say we are in darke Death and in the h Or bitternesse wrathfulnesse of the cold and it were so indeed 2. Now observe my beloved minde and consider with thy selfe when thy body perisheth and so thy spirit loseth the i Viz. the light of the Sun Sun How canst thou then enjoy the Light and wherewith wilt thou see In simplicity wee put thee in minde of this that thou mayst consider it 3. That thing which consisteth in the Eternall Liberty if it alwayes enter againe into the Eternall Liberty it hath no darknesse for it dwelleth in Nothing that doth k Give make or cause afford darknesse it is free as the Eye of God which beholdeth it selfe through a l Or Being or Essence substance 4. When that imagineth after somewhat in Lust then the will entreth into that somewhat which the Desiring Lust it selfe maketh and this receiveth the will into it selfe and overshadoweth it so that it dwelleth in darknesse and can have no Light uness e it goe forth againe out of that thing into the Liberty 5. Thus we earnestly give you to understand that wee have no Light in all our m matters or businesse Note the caus◠of our spirituall blindnesse affaires and workes if wee let our will enter into that which we have wrought by setting our Heart and will upon the worke of our own hands in Covetousnesse then the soule is wholly blinde and we have no light in us but onely the outward Light of the Sunne which giveth light to the outward body and when that perisheth then the soule is imprisoned by that thing n It was set upon 6. Thou must here understand the Spirit and will of the soule for the Prison of the soule is a Darke o Cave or hole vale p Voyde of Light having no Light and although it doe elevate it selfe and inflame it selfe yet it becometh onely a wrathfull flash of fire and is like the Devill and cannot q Or reach attaine the Divine Light in it selfe 7. The cause is it hath brought Abominations into its will and spirit which darken the Spirit and hold it captive with the Turba for Gods Light goeth not backwards but forwards into the Eternity 8. And therefore Gods Eye is r Or in two halves or parts twofold standing back to back as before in the figure one part tendeth forwards into the still Eternity into the Eternall Nothing viz. into the Liberty 9. And the other part tendeth backwards into the Desire and maketh darknesse and the Centre of Nature therein and driveth it to the greatest anguish and sharpnesse 10. And then the will againe sinketh out of the Anguish through the darknesse into the still Liberty and bringeth the wrathfulnesse of the Mobility and earnest sharpnesse out of the Anguish with it 11. In which sharpnesse the Liberty when the will bringeth the sharpnesse into it becommeth a highly triumphing Majestick Light which is called Gods Light which shineth for ever and cannot be ſ Or shut up smothered by any thing for it shineth in the Eternall Liberty and desireth no more 12. And if as thou Earthly man perhaps dost suppose God would receive thy spirit into his Majestick Light while thou lettest in thy Abomination viz. Covetousnesse which hath brought forth Pride Note Pride is the fiery life and the reflection of Covetousnesse as in a Glasse which is the fiery life of Covetousnesse into thy will so that thy will sticketh wholly in Earthlinesse thou wouldst darken Gods Majesty and thy spirit and will would neverthelesse stick in Covetousnesse and burne out with the fiery source of the soule as a Reflection in a Glasse viz. in Pride and thou shouldest not be able to reach the Majesty of God 13. Nay if thou shouldst sit in the Crosse of the Holy t Or Trinity Ternary and wert encompassed with all the Holy Angels yet thou shouldst sit but in the Darknesse and thy Spirit should shine but in the Glasse of that Essence which thou thy selfe hast brought into the Spirit 14. But if now the soule with its Spirit in its Image will see God and behold the Eternall Light in Gods Majesty then it must goe in a twofold way in this world and then it shall obtaine the Eternall body viz. the Image of God and also sustaine the outward Life with the Earthly body and then it shall bring all the Wonders for which God created it in an outward Life which wonders also it ought to awaken in the outward life into the inward life and eternally rejoyce it selfe in them and have them as a u Looking-Glasse also as a sport Glasse and this is the right way which followeth The exceeding Precious * Or Gate of the Day spring from on high Gate of the Aurora 15. Behold thou beloved Soule if thou wilt attaine the light of God and see with the Eye of God and wilt also enjoy the light of this world and sustaine thy body and seek the wonders of God then doe this as God himselfe doth it 16. Thou hast in thy soule two Eyes which are set together back to back the x In Resignation one looketh into Eternity the y In self-hood other looketh backwards into Nature and proceedeth forth alwayes and seeketh in the Desire and alwayes maketh one Glasse after another let it be so it must be so God will have it so 17. But turne not this z Viz. the left Eye other Eye back into the Longing but with the Right Eye alwayes draw the left backwards to thee and let not a The left or Eye of Nature this Eye with the will of the Wonders goe from thee viz. from that Eye which is turned into the Liberty but draw to thee its wonders which it hath manifested and wrought 18. Let this Eye seeke foode for the Earthly body but let it not enter into the foode that is into Covetousnesse but draw it close to the seeing Eye and let it not goe 19. But let the hands labour and get food and let the Eye draw the Wonders to it but not b Covetousnesse Envie Pride or Anger Matter Else that which is drawne in will be darknesse to thee 20. Let the Devill roare at thee making a noyse before thy left Eye he cannot get in unlesse thou suffer thine Eye to receive in c Somewhat wherein it trusteth Matter 21. Thus when thy Earthly body perisheth thou shalt see with the right Eye all the Wonders d Or which are in the Eye of Reason in the Left Eye which thou hast wrought and found out here and when the Earthly life is gone then thy left Eye is free from the e Ephes 2.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nature of Wrath. 22. And
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
the Earthly Life The sixteenth Question How is the Soule kept in such union both in the Adamicall and Regenerate Body 1. WE have mentioned before that there are three Principles which are all three in the soule already beforehand and are in one another as one thing and you must understand that the strife in the soule beginneth before in the seed while it lyeth hidden in both Sexes in the Man and Woman when also the Turba stirreth up it selfe before in that it driveth the Essence of the seed to a false Imagination to a false Desire 2. Although the Spirit tameth the body yet it imagineth and this the Turba causeth in the seed and no man can well deny but that many times this Imagination is offensive to him and where there is a right Spirit it wisheth it h Excommunicated anathematised And you must know that the spirit of the soule sticketh thus in a miserable strait and cannot be loosed untill the Turba taketh the Body 3. Now there is never any union between the outward and the Regenerate Man the outward man would alwayes devoure the Regenerate for they are in one another but each hath its owne Principle so that the outward cannot over-master the Inward if the Spirit doe but continue i Or the Combate in strife 4. They may very well depend on one another for all three set forth Gods workes of wonder if they continue in due Order each keeping its owne Principle Note three beare rule in Man 5. For the soule hath the Government of the Fire and it is the cause of the life of all three and the k The Spirit of the Soule Spirit hath the Government of the Light in which the Noble heavenly Image consisteth with the Divine Body and the outward Spirit hath the Government of the Earthly Life this should seeke and manifest the Wonders and the Inward Spirit should give it understanding to doe that and the soule should manifest the Abysse viz. the highest secret to l The outward Spirit it 6. The Soule is the Pearle and the Spirit of the soule is the finder of the Pearle and the Earthly Spirit is the seeker the Earthly body is the m Mysterium Mystery wherein the n Arcanum secret of Greatest o Or hiddennesse abstrusenesse is coucht for the Deity hath manifested it selfe in the earthlinesse viz. in a comprehensible Essence and therefore now three Seekers belong thereto 7. But you must not suppose that we are an Enemie to the outward life for it is most profitable to us as to the Wonders of God there is nothing more profitable to the whole man then to stand still in his threefold Life and not goe back at all with the outward into the Invard but with the Inward into the outward 8. For the outward is a Beast and belongeth not to the Inward but its wonders which it hath brought forth out of the Inward and which it hath opened in the comprehensible Essence they belong in their figure not in their Essence to the Inward the Inward Spirit must receive these which are Gods workes of Wonder for they shall be the joy of it for ever 9. And thus we say that the soule may be kept very well in the New Man if the Spirit of its Tincture doe but hinder its p Seeking or Desire Longing and Imagination and although the outward Spirit be bestiall yet the Inward understanding Spirit is able to keepe in and tame the outward for it is Lord over it But he that suffereth the Bestiall Spirit to be Lord he is a Beast and hath also a Bestiall Image in the inward Figure in the Tincture 10. And he that letteth the Fire-Spirit viz. the Turba be Lord he is an q Substantiall or Devill incanrate Essentiall Devill in the Inward Image therefore here it is necessary that the outward Spirit powre r Viz. humility water into the fire that it may hold that Å¿ Or sterne strong Spirit captive and that seeing it will not be Gods Image it may t At least remaine a Beast in the Inward Image 11. Now if we consider our selves in the u Of the Old and New man together union the outward Spirit is very profitable to us for many soules would perish if the Bestiall Spirit were not which beholdeth the Fire captive and setteth before the Fire-Spirit earthly bestiall Labour and Joy wherein it may buifie it selfe till it be able by the x Or workes Wonders in the Imagination to discover somewhat of its Noble Image that it may seeke it selfe againe 12. My beloved Children who are borne y Or of in God I tell it you it was not for nothing that God breathed the outward Spirit viz. the outward Life into Adams nostrills for great danger did attend this Image 13. God knew how it went with Lucifer and also what the great Eternall z Magia or Desire Magick could doe yea Adam might have been a Devill but the outward Glasse hindred that for where Water is it quencheth the Fire 14. Also many a soule by its wickednesse would become a Devill in a a Or the twinckling of an Eye moment if the outward life did not hinder it so that the soule cannot wholly inflame it selfe 15. How many are there that are so full of poyson and b Or malice and wickednesse evill that they doe murther and commit villany but this their Fire hath water or else they were past remedy As ye see in gall which is a fiery poyson but it is mingled with water and so the violence of the fire is allayed 16. Thus it is also with the Inward Essence the Spirit of this world hath wound it selfe into the Abysse of the soule and in its source hath killing water wherewith it often bedeweth the soule when it would spit Fire 17. Moreover the outward Spirit could not have life without this Fire seeing it hath fire in all Creatures but this Fire is onely the wrath of the Inward fire 18. The Inward fire consumeth earth and stones also the body and bloud yea even the Noble Image if it be c Or kindled inflamed in the Will But there the water is a Medicine for it which pulleth down its aspiring force whereby it laboureth to get above the meeknesse of God as Lucifer did The seventeenth Question Whence and wherefore is the Contrariety between the Spirit and the Flesh 1. MY beloved friend you know well that fire and water are contrary for the fire is Life and the water is its Death and you see plainely that when water is poured upon the Fire the source of the Fire goeth out and so the Fire is dead 2. And although in Man the fire is not wholly dead because of the Light which continually causeth fire yet there is an enmity as there is an enmity between God and Hell and yet Hell or the Fire of wrath is Gods 3. And
Gods Majesty would not be manifested if his Anger were not which sharpneth the darke hiddennesse of Eternity by the wrath of Nature so that it is changed into Fire whence the high Light in the free Eternity is brought forth which maketh a Majesty in the milde source 4. And yet the Fire is the onely cause that there is a d Or life or working source in the Light in the Meeknesse for the Light proceedeth from the Glance of the fire and hath the source of the Fire in it selfe 5. But the Will as is mentioned before sinketh downe in the Anguish even into Death and springeth againe afresh in the Liberty and this is the Light which hath the e Or property source of the Fire but yet it hath another Principle in it for the Anguish is become Love 6. After this manner also it is in the Body where the flesh striveth against the Spirit the Life of the outward flesh is a Glasse of the most Inward fire life viz. of the life of the soule and the life of the Spirit of the Soule with the Light of the Tincture is the middlemost Life and yet it is borne out of the soule 7. But understand our depth aright the Spirit of the soule wherein the Divine Image consistech ariseth in the fire and is first of all the will to the Fire but when the f Or wrathfull desire and indignation of the fire wrath in the fire is sharpned and inflamed then the Will commeth into a great anguish like a dying and sinketh downe in it selfe out of the wrath into the Eternall Liberty and yet there is no dying but g Or second another world thus commeth out of the first 8. For then the Will springeth up in the other world as a sharpnesse out of the Fire yet it is without any such h Or Aking property Anguish source in the Eternall Liberty and it is a moving a driving and an i Or feeling acknowledging of the Anguishing Nature it hath all the k Or springing vertues Essences which in the first sharpe fire-world are brought forth in the Anguish but they are like one that goeth out of Fire into water and so the Anguish of the fire is left in the water 9. You must understand that this Life is the Life of the Spirit of the soule the soule is the Centre of Nature and the Spirit is the precious and noble Image which God created for his Image herein standeth the High l Or Kingly Royall and precious Image of God for God is thus he is comprehended in the same source of Life 10. The Spirit is not parted from the soule no as you see Fire and Light are not parted and yet are not one they have a twofold m Or Quality Source the Fire is wrathfull the Light is Milde and Lovely in the Light is the Life and in the Fire the cause of the Life 11. And thus without much seeking you may finde the cause of the Contrariety that is between the flesh and the Spirit for the inward Spirit hath the n Or Gods body Divine Body from the meeke Essentiality and the outward Spirit hath the Body of the Glasse of the wrathfull Fire viz. the body of the Glasse of the soule which would alwayes awaken the o Vehemency or fiercenesse wrathfulnesse viz. the great Wonders which lie in the p In the secret or hidden Mysterie of Eternity Arcanum in the q Sternnesse or fiercenesse or strength eagernesse of the soule but that the inward Spirit of Love hindreth it lest it should elevate it selfe and inflame the soule and so it would lose the r The habitation or sweet taste fruition of Love and the Image and the wrathfulnesse of the soule would destroy it and thus contrariety ariseth 12. The Inward Spirit would be Master for it tameth the outward and so also the outward would be Master for it saith I have the Great Wonders and the Arcanum thus it braggeth of the Mystery and yet it is but a Glasse of the Mysterie 13. It is not the Essence of the Mysterie but a Å¿ Seeking or longing Desire an incomprehensible Glasse in which the Mystery is beheld but it would be Master seeing it hath attained a Principle and is a Life of it self but it is a foole in comparison of the Mysterie 14. Therefore beloved Brother if you would seeke the Mystery seeke it not in the outward Spirit you will be deceived and attaine nothing but a glance of the Mystery enter in even to the Crosse then seeke Gold and you will not be deceived you must seeke in another world for the pure Childe that is without spot in this world you finde onely the drossy Childe that is altogether imperfect but goe about it in a right manner 15. Goe back from the Crosse into the fourth forme and there you have Sol and Luna together bring that in Anguish into Death and bruise that composed Magicall body so long till it become againe that which it was before the Centre in the Will and then it becommeth t Desirous Magicall and hungry after Nature 16. It is a u Or seeking or Desire longing in the Eternall Longing and would faine have a body therefore give it Sol viz. the Soule x Or for a body that it may have a body and then it will soone make a body according to the soule for the Will springeth up in Paradise with faire heavenly fruit without blemish 17. There you have the Noble Childe yee covetous gripers wee must indeed tell this to you seeing it is borne with it but those onely that are of our Tribe will understand us 18. For wee meane not here a y Or similieude figure or Parable Glasse or Heaven but Gold wherewith you vaunt which for so long a time hath been your Idoll-God and your blinde z Or Cowes-eyes Owle-eyes are so quite put out that you see lesse then before But the Children shall see eate and be satisfied that they may prayse God 19. We speake here wonderfully yet we speake nothing but what we must speake Let none marvell that he knoweth the Mystery who hath not learnt it from any man doth not an hearb grow without your a Or direction Counsell neither doth it inquire for your Att yea the Mysterie is growne also without your Art it hath its owne schoole like the Apostles on the Day of Pentecost who spake with many Languages and Tongues without premeditation and Art and so is this simplicity in like manner 20. And this foretelleth thy Fall O Babell b That you may be warned of it that thou mayest know it no wrath nor Anger will help you the Starre is borne which leadeth the c Magi. wisemen out of the East-Country but seek thou onely where thou art and finde thy selfe and call the d Wrangling malice and Tyranny Turba from thee and then thou shalt
else yet that is but the twig of it selfe and its owne will and nothing else for there is nothing that can give it another will 7. Thus we give you to understand what dying is the beginning seeketh the Limit and when it findeth it then it casteth away the seeking viz. the Earthly Life that shall be cast away it must break off it selfe 8. For the beginning viz. the soule continueth in the Limit and letteth the body perish there is no complaining about it neither doth the soule desire it any more it must goe also into its limit viz. into the Wonders of that which it hath been 9. For the Spirit of the soule grieveth not when the body Å¿ Or dieth or falleth away perisheth but the Fire-Life grieveth because the matter of the Fire which the fire hath produced that also perisheth but yet only in Essence 10. The figure continueth still in the will for the will cannot be destroyed and thus the soule must continue in the will and it taketh the figure instead of matter and burneth in the will for the first glowing of the fire doth not passe away but it is quite deprived of the mater of the Earthly Life viz. of the t Substance or drosse Phur 11. And thus the fire becommeth weake and passeth into Darknesse except the Spirit have heavenly u Substantiality the Glans of the Majesty the glorified body of Christ and Adams bedy before he slept Sophia's wedding Garment Essentiality viz. the Divine Body and then the Fire viz. the true soule receiveth that milde body for a x Or glorified body Sulphur and so the soule burneth in the Love-fire and is quite gone out from the first y Viz. the Elementary fire of the outward Nature Fire-life 12. It is now in Gods Principle the first z The fire of the wrath of the outward Life wrathfull Fire cannot touch it in Eternity for it hath received another Source and is truly borne againe and knoweth no more of the first Life for it is swallowed up in the b Or Magick Magia 13. The Turba remaineth in the Earthly Body and is againe become that which it was before the body was viz. a Nothing a Magia wherein all its Essences stand in the Figure as in a Glasse yet not bodily but after the manner of Eternity as we know that all the Wonders before this world stood in a Mysterie viz. in the Virgine of wisdome yet without substance 14. Therefore we here understand that this Mysterie hath been so manifested in its parting that it cannot be c Or made one againe extinguished in Eternity but it remaineth Eternally in Distinction and Partition and is beheld in the Magick in the parting in that manner as it formed it selfe here 15. Thus we may perceive that the d Or parting of the soule from the body Separation is that the Turba hath found the Limit of the Essence for sicknesse to death is nothing Else but that the Turba hath inflamed it selfe and would destroy the Essence it is at the Limit and will cast away that which is introduced e Or middlemost between the beginning and the end between 16. And this is also the cause that the body dyeth the Turba thrusteth it selfe into the fire and so the outward Life is extinguished for it withdraweth the fire of the soule and so it passeth into its owne f Skie receptacle or subtility Aether and is at its Limit 17. And if the fire of the soule hath not the Divine body in the Spirit nor in the Will in the Desire then it is a darke fire which burneth in anguish and great horrour for it hath nothing but the first foure formes of Nature in Anguish 18. And if the will be quite voyde of the power of humility then there is no sinking downewards or inwards through Death into Life but it is like a g Anxious mad senslesse giddy wheele tormentive hurrying wheele which would continually get aloft and yet it goeth downewards on the other side it hath the condition of Fire but not the burning of Fire 19. For the Turba is the exceeding strong h Or Astringency first Forme harshnesse and bitternesse and the bitternesse continually seeketh the i 2. Fire and would evaporate it but the Astringency holds it captive so that it is onely an horrible k 4. and 3. Anguish and continually turneth in it selfe like a wheele and imagineth but findeth nothing but it selfe it draweth it selfe into it selfe and maketh it selfe pregnant it eateth it selfe and is its owne substance 20. It hath no other substance but that which the Spirit of the soule continually l 3. and 4. made in the outward life viz. Covetousnesse Pride cursing swearing reviling backbiting slandering m Or did or wrought murders hatred n Rage or surâ—inesse wrath anger falshood this is its food sport and o Woâ—ke or businesse pastimes for the Turba in the will taketh the substance with it Its workes follow it 21. And although it hath done some good yet that is done onely in q Or Hypocrisie in a glistering shew and appearance from an ambitious minde and afterwards it continueth thus in its aspiring and alwayes endeavouring to climbe up it alwayes elevateth it selfe it would continually be above the Meeknesse and yet it neither knoweth it nor seeth it it is an uncessant elevation above God and yet an Eternall Depression it seeketh a ground and there is none This is its Life 22. Yet if it had comprehended any purity of Love in its will as many a one that is converted at last in his end then it thus sinketh into it selfe through the Anguish for the humble sparke falleth downe through death into Life and then the r Or paine source of the soule endeth yet it is a small twig budding forth into the Kingdome of God 23. It cannot sufficiently be described what refining the soule hath and how it is hindred and plagued by the Devill ere it can get this sparke into it selfe But this wise world will not believe this it is too wise and yet it is so starke blinde it understands Nothing but hangeth continually to the Letter O! that none might feele this by Experience and wee would gladly hold our Peace 24. We speake not here of any strange Å¿ Or paine source but onely of that which is in the Turba and also of no other Power of the Devill over the poore soule but it s owne horrour and t Or wicked abominable suggestions by which the Imagination of the soule is so tormented 25. The condition of Hell is farre otherwise then Babell teacheth she saith that the Devill u whippeth beateth and tormenteth the soule but this is spoken in meere blindnesse the Devill is not at odds with his owne Children they must all doe his will the anguish and horrour of Hell plagueth every one of them sufficiently in their owne
abominations every one hath his owne Hell there is nothing but his owne poyson that apprehendeth him 26. The foure Formes of the Originall of Nature are the common plague which every one feeleth according to his owne Turba but one farre otherwise then another the Covetous hath cold the Angry Fire the envious bitternesse the proud an high aspiring and yet an Eternall sinking and falling into the Abysse the x Or blasphemer scorner swalloweth downe the Turba of those abominations which he here belched forth the false slandering heart hath the fourth forme viz. the great y Or Aking Anguish 27. For the Turba standeth in the Circle of the Fire viz. in the heart of the soule and false speaking lying and z Idle words unfaithfulnesse or jeering untruthes are an abomination and gnawing and make it curse it selfe 28. A Potentate who hath oppressed the poore and consumed his a Or labour sweat in Pride he rideth in the curses of the poore in the height of Fire for all the b Or miseries necessities of the poore stick in him 29. He hath no Rest his pride alwayes climbeth up he behaveth himselfe just as he did here he continually seeketh and yet wanteth all things what he had too much of that he hath too little of there he continually desireth to devoure his owne Essence but he hath none for he is Magicall 30. He hath lost his c Or right true Image he hath the Image as it were of a proud prancing Horse or of what else he hath been delighted with whatsoever he tooke with him in his will that is his Image where his Heart is there is his treasure also and that to Eternity 31. But hearken friend what the last Judgement will bring with it then all things shall passe through the Fire and the floare shall be swept cleane and every one shall have his owne place at this the very Devils themselves doe tremble The nineteenth Question How is the Soule Mortall and how immortall 1. A Thing which hath an Eternall beginning hath also an Eternall End and so hath the Essence of the soule 2. As concerning the Image which God created and which hath a Temporall beginning that is borne out of the Eternall and is placed in the Eternall Essence without d Or paine or working property or Nature source 3. And where there is no e source there is also no Death and though there be a source as there is a source in Heaven yet it is but in one onely will and that hath its foundation in the Eternity and as nothing is there that can finde it so there is nothing that can get into it 4. But where there is one will onely as in God who is All in All there is nothing that can finde the will there is no Turba there for the will desireth nothing but it selfe onely and its twigs which all stand in one tree in one Essence the Tree is its owne beginning and its owne End 5. The soule is come out of the Mouth of God and when the body dyeth it goeth againe into the Mouth of God It is the Essence in the Word and the Deed in the Will 6. Now who will condemne that which he hath in his owne body now the soule is in the Divine body it is hidden in God from all evill and who can finde it none but the Spirit of God and one soule another also the Communion of Angels 7. But the wicked soules have lost their Image in the Limit for f it is entred into a Limit and that Limit is the End of the Image the Turba destroyeth the first Image and attracteth the g Or workes Essences of the will for an Image and this is also immortall for the Eternall Nature dyeth not because it had no beginning 8. If the Eternall Nature in the fire of Anger should die then also Gods Majesty would be extinguished and the Eternall something would againe become an Eternall Nothing and that cannot be but whatsoever is from Eternity that continueth Eternally 9. The false soule cannot awaken any other source but that onely which stood from Eternity in the Eye of Anger viz. in the Center of Nature 10. All things have been from Eternity but essentially in the Essence not in the Substance of the essence not substantiall Spirits but Spirits h Figurales Spiritus in figure without Corporality they have beene from Eternity as in a Magia one hath swallowed up the other in the Magia 11. And a third is come out of these two according to the forme of these two there hath been a wrestling from Eternity and a figured substance the Creation hath placed all in the Wonders so that now in Eternity all things stand thus in the Eternall Magia in the Wonders 12. Note the condition of the wicked soules of such Infants as die in their Mothers wombe and in innocence before they commit sinne actually Now if the wicked soules had brought no substance into their wills then they should have no paine there would be no feeling but Magia but the substance is an Image and that is in the Turba and so there is a source that may be felt 13. There is a dying and yet no dying but a will of dying viz. an anguish in that substance which was brought into the will 14. And this is caused by the Longing that all things have after God and yet are not able to reach him which causeth anguish and sorrow for the wickednesse they have let into them when the soule continually thinketh hadst thou not done this or that then thou mightest have attained the Grace of God and the i evill substance causeth the Eternall Despaire 15. And thus we say no soule is mortall whether it be in God or in Hell and its substance remaineth for ever to Gods Wonders The twentieth Question How doth the Soule returne to God againe 1. THis hath been already sufficiently cleared that it was i Or breathed spoken out of the Mouth of God and created by the Holy Ghost in the Image of God 2. Now if it so continue then when it leaveth this Earthly Life it it is already in the Mouth of God for it is in the Divine Body no k Evill paine or hurt can come at it Source can touch it The one and twentieth Question Whether goeth the Soule when it departeth from the body be it saved or not saved 1. HE that rightly understandeth the three Principles need not aske this Question for the soule departeth not out at the Mouth for it did not come in at the Mouth but it onely leaveth the Earthly Life the Turba snatcheth away the Earthly Life and then the soule remaineth in its owne Principle 2. For the body retaineth it not no wood no stone can l comprehend inclose keepe or withold it retaine it it is thinner then the Aire and if it have the Divine Body then it goeth strait as a Conquerour
through the Turba viz. through the Anger of God and quite through Death and when it is through then it is in Gods m Or substance Essence 3. It remaineth in its n Deedes and wonders and Essences which it wrought here It beholdeth the Majesty of God and the Angels face to faâ—e 4. Wheresoever it is it is in the Abyssall world where there is no End nor Limit whither should it goe where the carkasse is there the Eagles gather together It is in Christs flesh and Bloud with Christ its Shepheard 5. Though it should goe a thousand miles off yet it were then in the same place from whence it went for in God there is no Limit neere and farre off is all one 6. It is as swift as a Thought it is Magicall it dwelleth in its Wonders they are its House 7. The Essentiality that is without it is Paradise a springing blossoming and growing of all manner of faire heavenly fruits just as we have all kinds of fruit here in this world which we eate after an Earthly manner so also there are all manner of fruits in Paradise which the soule may eate they have colours and vertues in the substance and not like a thought though they be as thin and subtile as a Thought but substantiall comprehensible and palpable to the soule virtuall and sappy with the water of Life and all this from the heavenly substantiality 8. For the heavenly body of the soule is from the pure Element whence the foure Elements are brought forth and that giveth flesh and the Tincture giveth bloud the heavenly man hath flesh and bloud and Paradise is the Power of the substantiality it is heavenly Earth incomprehensible to our outward Reason 9. But wee will againe teach you another A. B. C. All in this world have not Christs flesh in them hidden in the Old Adam yea among very many not one but the Regenerate who are departed from their owne will into Gods will in whom the Noble Graine of Mustard-seed is sowne out of which a Tree is growne 10. Most soules depart from the body without Christs body yet they hang as by a o The small threed of Faith threed and are at last in their Faith gotten into the will these soules indeed are in the Image in the Spirit but not in Flesh 11. Such as these waite for the last Day when the Image viz. the Body shall come forth out of the Grave out of the first Image for God will raise it up by the voyce of Christ even that Image which Adam had in his Innocency which hath been washed with Christs Bloud 12. But the Earthly Body shall not touch it that must come before the Judgement in the Turba but after the Sentence of the Judgement the Turba shall swallow it up and the p Or workes Wonders of it shall onely remaine 13. You must understand us aright These soules that must waite till the the last Day for their Bodies they remaine with their bodies in the still Rest till the last day without feeling any q Or Source paine but in another Principle 14. They have neither Darknesse nor Majesty in the Earth but are at rest without paine in the Eternall still Liberty without touching of the Body 15. Yet they see their r Or workes Wonders but they effect nothing in them for they expect God and are in Humility fot they are sunke downe through Death and are in another world yet there is a great Å¿ Gulfe or distance Space between them and the holy soules that are in Christs flesh and Bloud but not a Principle they are in one and the same Principle 16. But a Spirit without a body hath not that t Or Power might which the Spirit in the body hath therefore they rest and are under the Altar of God 17. When the last Day shall come then shall they come forth and eat of the Bread of God and put on the Divine Body as is mentioned in the Revelations of John Rev. 6.9 10 11. where the soules under the Altar cloathed in White say Lord when wilt thou avenge our Bloud and it was answered them that they should rest a little while till their brethren were accomplished which should be killed for the witnesse of Jesus 18. But the soules of the wicked have another place viz. in the most u the innermost in the utter Darknesse innermost which also is the most uttermost of all Darknesse they dare not goe up and downe they remaine meerely with the body in their x Esseâ—ce of workes substance yet not in this world neither doe they touch the Earth 19. It hath indeed power enough over the Earth it can open it without y Essence and feeling substance and perceptibility But it hath not the outward Principle it hath not power enough over the outward Spirit yet it can for a time make z Shew jugling tricks Apparitions in the a Or Spirit of the Aire fydereall Spirit 20. As many appeare againe in the Astrall Spirit and seeke b Or Rest Abstinence and make many afraid with keeping a racket in houses all which they doe by the Astrall Spirit till that be consumed and then their c Or Pompe and shew trickes lie in the Darknesse and they expect the last Judgement 21. Our Babell sath it is the Devill which goeth up and downe in the shape of the soule indeed the damned soule hath enough of the Devill but it is not the very Devill he is in the Abysse and tormenteth the soule in the time of the body willingly in the Abysse of the soule 22. Neither doth he altogether want a cloake for his knavery for he can put on an outward cloake to seduce or terrifie men in 23. But this complaint we have against Babell that she is so extreme blinde and hath so little knowledge of God she hath cast away Magick and Philosophie and received the Antichrist now she hath lost her understanding she hath a kinde of Art still but her understanding quite faileth her she hath broken the Glasse and peereth through the holes of the Spectacles 24. What shall we say The world is blind-folded it is led by a string and taken captive and it seeth it not yet it were at liberty if it did but see it once the snare wherewith it is bound is malicious Knavery thou shalt soone be made to see It is broad day-light doe but awake thou Keeper of Israell 25. Thus my beloved friend know that there is a difference of Places where soules are according to that whereinto the soule is entred if it be Holy and Regenerate then it hath a d The body of Christ Body which expecteth onely the e Or workes Wonders of the body at the last Day it hath f Conceived or formed comprehended them already in the Will but at the Day of Judgement it must stand before the Judgement 26. All soules
good and had shall every one receive their Sentence and Reward The Holy shall be set in the presence of the wicked that they may see and g Or taste feele the cause of their h Or source paine 27. If any should feigne a peculiar Residence or place where they should consort or sit together that contradicts the Rule of the Magia Every soule is in its owne Country and not bound to the place of the body but it may be where it will wheresoever it is it is either in God or in Darknesse 28. God is every where and Darknesse is every where the Angels also are every where each in its owne Principle and in its owne i Or soure Property 29. The Fiction of outward Reason without the knowledge of the Principles is k Or a false Glasse a conceit as a fighting with a shadow If I should aske a thousand times and should alwayes be told somewhat from God himselfe and yet were but in flesh and bloud I should looke upon it as Babell doth which supposeth that the soule flyeth into a Heaven above the Starres I know not that Heaven they speake of and I desire not to come there 30. Heaven is indeed above but there are the Angelicall Ptincipalities and Thrones This Eye of the l Skies Mansions or Spheares Aether is our Principality and Kingdome 31. The same is with them above which is with us but our Creation and Essence is in our Aether A soule may come to them if it earnestly desireth and the Angels of God will lovingly entertaine it 32. For the same Essence of God which is with us is with them this onely is the difference that they have among them Angelicall workes wholly pure without blemish and we have the great wonders and therefore they long to be with us and besides they are our servants during the life of the body and withstand the Devill 33. Now if the Angels be in this world in the Holy Principle whither then shall the soule flie first might Babell thinke perhaps into Pride as Lucâ—fer did O no! they continue in humility and looke m What God deth Gods Wonders as Gods Spirit moveth so doe they The two and twentieth Question What doth every Soule doth it rejoyce till the last Judgement Day 1. THis Question containeth the exceeding joyfull Gate of Glory leading to the knowledge of the n Or Trâ—umphant victorious Garland of the soule 2. When a Darling-Sonne travelleth a farre off into a strange Countrey for Art and Honour he often thinkes of home and of the time when he shall enjoy his Parents and friends he rejoyceth at the thought of that Day and expecteth it with inward joy and Longing also he plyeth himselfe hard in his businesse that he may get Arts and skill wherewith he may make his Parents kindred and friends rejoyce 3. Thinke of this similitude and take it into consideration It is just so with the soule the soules without o The body of Christ body have a great inward Joy and waite for the last Day with great inward Desire when they shall againe receive its faire and Holy Body with its p Or workes which it did here Wonders 4. Also their Ornament is in their will where they behold their workes after the manner of the Eternall Abyssall Magick which they shall then first receive at the last Day in the Figure with the new body out of the Old 5. Also we know and q Or sully highly perceive yet in the Spirit onely according to its knowledge that the blessed soules doe rejoyce in the labour which they tooke here and exceedingly recreate themselves in their wonders which they see Magically for they that have led many to Righteousnesse they have their Reward in the Magia in the will before their Eyes 6. They that have suffered much Persecution for the Truthes sake they see their bright r Or Crowne of Victory Triumphant Garland which at the last Day they shall put on upon the New body 7. They that have done much Good they see that plainely shining in the will 8. They who have been scorned contemned persecuted and slaine for Christs Doctrine honour and Truths sake they see the Triumphant Victory like one that hath overcome his Enemie in a fight and then sets it forrh Triumphantly to his Prince or King and for which he hath exceeding great Glory when his King receiveth him with great joy and keepes him with him for his faithfull assitant 9. We have no Pen that can write what exceeding joy is in them onely this wee know that those for the most part have put on the Divine Body in this world and so have greater perfection then the other they expect the last Day with great joy and Glory when their workes shall be presented to them and set before their Eyes in heavenly figures and the wicked shall see them Å¿ Or who they have tyrannised over against whom they have kicked 10. Every soule rejoyceth before the face of God in great hope of that which it shall receive againe for it knoweth its Reward but without the body it cannot receive it for it hath wrought its workes in the Body and therefore its workes follow it in the New body and come to it againe 11. For although the exceeding precious Holy soules have put on Christs body in this world so that they stand in Heaven viz. in the Image of God yet all their workes were wrought in the Old Body which was Gods Glasse and in the Resurrection they shall be represented in the true heavenly Figure in t Or Old body that body 12. For the first Image which Adam was before the fall is Regenerated in Christ and shall againe with its Wonders be put upon the soule and although it had the Divine Body before yet the u Or workes Wonders stand in the first Image 13. But the Turba with the outward Kingdome of the outward Source is gone for x The first Image it was a Glasse and is now become a Wonder it liveth without Spirit as a Wonder and shall be put upon the soule in great y Clarity Transfiguration or brightnesse Glory which it shall have from the Light of God at which the holy soules doe exceedingly rejoyce and expect it with great longing 14. You must know that every blessed soule trimmeth its Lamp so that it willingly meeteth its Bridegroome at the last Day it alwayes reneweth its will and thinketh how it shall rejoyce with all holy men and Angels in its new Body in the Wonders there is a continuall springing up of Joy in them when they thinke of that which is to come each as it's vertues are 15. And as their workes have been different upon Earth so also is their hope for a Day-labourer who hath wrought much rejoyceth at his wages so also here there is a friendly Essence among them and in them 16. All the scorne and
disgrace which was put upon them that were innocent is a great Triumphant Glory to them in that they have suffered in Innocency and put on Patience in Hope which they have still on Death cannot take it away nor put it off but the soule taketh that with it which it hath z Or wrought conceived 17. It s many hearty Prayers wishes and good deedes in love to its Neighbour are its food which it eareth and joyfully enjoyeth till its New Body shall eate Paradisicall fruit 18. But they which have put on the Divine Body here they eate at Gods Table without ceasing yet the Paradisicall fruit belongeth to the body of the Wonders which shall arise out of the Grave and which was created in Paradise for it was made out of the Beginning and it bringeth the End with the a Or workes Wonders into the Beginning againe 19. But wonder not nor thinke that we understand it so though we seeme to speake of two bodies of the Holyest Saints for they are not two but one But consider that Gods Essentiality filleth all and that is the Divine Body which is put upon the. b The great Holy soules Holy soules even in this life 20. For they cast their will into Gods will and so they receive the Divine Body which filleth all things their will dwelleth in the Divine Body and eateth of Gods Word of Gods fruit of Gods c Or Power vertue in the Divine Body and Christ is in God God is become Christ 21. And so they d Or are clothed with weare Christs Body in God and yet waite for their first Adamicall holy Body with the e Viz. The workes and deedes which were done by the Elementâ—ry Body during the whole l fe Wonders which shall be put upon them with Paradisicall f Or quality property 22. For Gods purpose must stand he created the first Body g Or in for Paradise it should have continued there Eternally and it must goe thither againe and the soule must remaine upon the Crosse of the Ternary in the Mouth of God whence it came and yet the whole Person continueth with Body and soule in one another but God filleth All in All. 23. O! that we had but a humane Pen and were able to write it in the Spirit of your soule according to our knowledge O! how many would then returne out of Sodome and Gomorrah out of Babell out of the Covetous proud vale of Misery which notwithstanding is but Anguish and paine full of feare vexation and horrour 24. And here we shall let you know that you may deeply consider it what is the lamentable and miserable condition of the damned soules and what they have to expect and but briefly seeing the following Question doth it at large 25. Their expectation is like that of an imprisoned Malefactour who continually listneth when any thing stirreth when the Executioner should come and execute Judgement and give him his Reward just so doe they 26. They have a false Conscience which gnaweth them their sins are set continually before them they also see their workes Magically they see all their unrighteousnesse and vanities their unmeasurable pride and haughtinesse they see the oppression of the poore their scorning and suppression of them 27. Their false beliefe flieth from them their Hypocrisie was only a deceitfull Glasse it reached not the Heart of God it standeth visibly before them in the Magick viz. in their will but when they search therein they stirre up the Turba of the Fire which will alwayes consume the Glasse and then they are in feare and horrour 28. For they see and know that all must be tried at the last Day by the Eternall fire of Gods Anger and they feele very well that their workes will stay in the Fire 29. The Devills also exceedingly Tremble when they consider their fall which rests in Gods Judgement what he will doe of which the Holy Scripture telleth us plainely enough especially the Judge Christ himselfe 30. Thus know that the totally miserable condition of the damned is that when they should trim their Lamps to meete their Bridegrome at his comming they tremble and smother all their workes which the Turba neverthelesse sets before their Eyes 31. But now those soules which are damned in a high degree are very presumptuously bold they reject God and curse him and are his h Most malicious worst Enemies 32. They hold their cause to be just they oppose God with daring impudency and thinke is there fire so are wee fire is there i Rising boyling properties source then wee will climbe up above God and Heaven in the source of the fire what care wee for humility wee will have the strength and might of the fire we will be above God and doe Wonders by our Power 33. Wee have the Roote God hath but the Glance let us be Lords God shall be servant our k The wrath of the Eternall Nature Mother is his life wee will overthrow his strong Tower at once 34. They have the minde of Souldiers that scale Forts and walls and thinke the Citie is theirs though indeed they loose their lives and never get it 35. You must understand that Hell is against Heaven and the Inhabitants thereof against the Inhabitants of Heaven and this in God is also a great Wonder all maketh for his Glory The three and twentieth Question Whether doe the Soules of the wicked without difference for so long a time before the Day of Judgement feele any ease or Refreshment 1. A Thing which goeth into an Eternall Entrance is also in the Eternall End who can put any thing into his hand that is a far off and not present where it is to be done he must give it onely into his hand that is by to receive it And that thing which with its will is gone forth out of it selfe can receive nothing within it selfe because it desirerh nothing within it selfe 2. Thus it is with the wicked in this world he is gone with his will out of himselfe into Covetousnesse Pride and pleasure into vices gormandizing tipling and whoring also into Gluttony his will is continually bent to dispise the poore in scorne and disgrace to plague the poore and to tread him downe by Authority 3. He hath corrupted Judgement with lies and bribes and continually swallowed downe unrighteousnesse as a Cow drinketh water all that hath come from him hath been l Or cruell bitter Anger which he prosecuted as farre as his power would reach his will hath been meere wilfulnesse he hath done what he listed he hath danced after the Devills owne Pipe and hath wholly entred into Covetousnesse he hath accounted his money and meanes his Treasure and his will hath continually entred into it 4. He hath never retired into himselfe and sought after Love much lesse humility he hath esteemed the needy as his footstoole he hath crushed him under without measure he hath counted it his
Art and wit when he hath been able thus to gripe and over-reach the simple and deprive him of his labour 5. He hath supposed that he had found out the finest policy who m Had gotten an Office could contrive his businesse so sure that he might doe what he listed then he thought himselfe very cunning and that he had great Wisdome 6. All this yea and much more he hath conceived in his will and therewith the Image of the Spirit of the soule hath been filled and all this standeth in his figure and when ever the body n Or returnes to Earth dieth then the Turba layeth hold of this in the Spirit 7. And then if the Spirit would faine enter into it selfe the Turba goeth with it and seeketh the ground viz. the Roote of the soule and so the fire is but o Inflamed kindled by it 8. And you must know that the soules of the wicked have no ease their best ease and joy is when they climbe up in the will in their p Employment or Office workes which they did here and continually desire to doe them more still it grieveth them that they did not afflict the honest more then they did their will is just so as it was here 9. They are Spirits of Pride like the Devill a Covetous devouring Spirit which devoureth their abominations which they committed here their joy is onely to thinke how they will contemne God and be their owne Lords this is their recreation and refreshing and no other 10. For how should they receive any other refreshing when they dare not for shame lift up their eyes to God nor dare they flie to the Saints whom they have here scorned they are ashamed to doe that for their falshood continually smiteth them on the face and their malice and falshood boyleth tip from Eternity to Eternity 11. When but the least thought of the last Day commeth into their mindes then feare and horrour stirreth in them they rather let that thought alone and recreate themselves in haughtinesse 12. And this is also a Wonder and the greatest Wonder of All that an q Or an Image of Love Angell should become such a furious r Or mad senselesse Image of Anger and wrath Devill and so the Power of Gods Anger commeth to be manifest in God for God hath manifested himselfe according to both Å¿ The Eye of Love and the Eye of wrath Eyes in Love and Anger and it is left free to Man he may goe into which of them he will God throweth none into wrath the soule casteth it selfe into it 13. But you must know that the wrath hath set its t Or Jawes throat wide open and draweth mightily and desireth to devoure All for it is the Covetousnesse and the Pride insulting over humility 14. And so also Love and Humility have opened their Mouth and draw with all their Powers and would draw Man into Love into Heaven 15. Now into which of these the soule entreth in that it remaineth and groweth whether in Love or in Anger In that Tree it standeth and there is no Deliverance in Eternity from thence here in this Life the soule stands in a Balance in the Angle and may though it have been evill be borne againe in Love but when the Angle breaketh then it is gone it is afterwards in its owne Country in its Principle 16. Who shall breake that which is Eternall where no breaker can be found for it is its own Maker whence then shall another Turba come when a thing is in the Eternity where no Limit is 17. But that you may see for all this that God willeth not evill He maketh his will knowne unto you He sendeth you Prophets and teachers and giveth them his Spirit that they may give you warning Now if you refuse to obey then you stay still willingly in the Anger which is your u Dwelling or Prison wages and Kingdome 18. God x Sends you Croâ—ses afflicteth you to breake you off from your owne will from your voluptuous proud and dissolute Life But if you goe on you shall hereafter surely taste the hellish Dregs 19. Wee teach you the Crosse and the Devill teacheth you pleasure Now you may take which you will you shall have it be it Love or wrath 20. We labour for you but you contemne us what should wee doe more for you we are even your very slaves if you will not accept us be it at your perill and get you gone with that which is your owne and we will take that which is ours and so wee are parted for ever 21. Wee will neverthelesse worke in our Day-labour and doe what is commanded us at the Harvest we shall appeare before one another and then you will know us and doe that to your selves there which you have here done to us we will not hide this from you but tell you what we see The foure and twentieth Question Whether doe mens wishes profit them any thing or sensibly y Help or doe them good availe them or no 1. MY beloved friend looke upon the Rich man and poore Lazarus so you shall finde that there is a great z Or Gulfe Luc. 16.20 space between them and us so that those that would reach them with their prayers and their will cannot neither can they come to us there is a Principle between Psal 49.8.14 2. The Prayer and wish of the Righteous pierceth into Heaven and not into Hell the Scripture also telleth you out of Hell there is no a Or deliverance Redemption they lye in Hell as dead bones they call and no man heareth them no praying availeth them 3. And though many men should pray for the damned soules yet their Prayers remaine in their owne Principle and passe into Heaven and not into Hell there is no calling back againe out of Hell saith the Scripture 4. You know what Christ said to his seventy Disciples when yee enter into an House greet the house and if the Childe of Peace be in that house then your greeting and wish shall rest upon it if not your wish returneth to you againe and so it is also here 5. No good wish entreth into Hell But if the wicked leave behind him much falshood and deceit so that the Hellish Torment is wished to him in the Grave such wishes come to the wicked soule those wishes come to passe with them for that soule must swallow downe its abominations which it committed here and that is its foode which the living send after it 6. But it is altogether unfit and doth not become the Children of God at all for thereby they sow into Hell into the Anger of God they had need beware least they also reape that which they sow most certainely if they doe not recall themselves and repent it will fall out no otherwise 7. Furthermore wee give you to understand according to our knowledge in the Spirit not according to
man in Abrahams seed so also he would be borne anew in the Children of the faithfull and blesse them 3. Now this is the Holy Christian Church borne in Christ and that is the bosome of Abraham for we are All one Body in Christ and the Promise was made to Abraham He is the Patriarch we are all borne in the same Promise we meane by the New Birth in Christ and are in the same bosome which receiveth us 4. And when by earnest Repentance we enter into the Promise of Abraham then we goe into the bosome of Abraham viz. z Into the Promise that is made to us by the Trinity into our Promise and Christ is borne in us in the bosome of Faith this is the fulfilling of the Promise 5. And thus in Humility we are with Lazarus in the bosome of Abraham for Christ is Abraham Christ was promised to Abraham and now he hath him and wee also and so we come into Abrahams bosome and are his Children in the Promise and Christ is the fulfilling of it and we in the fulfilling are in the bosome of Abraham and are the seed of Abraham by Faith and Spirit 6. Heare O ye blinde Jewes open your Eyes what was meant by Abrahams Circumcision nothing else but that sinne should be drowned in the bloud and death of Christ who shed his bloud for the Children of the Faith of Abraham and so we be regenerated in this bloud as in a heavenly Tincture 7. Abraham and his Children drowned sinne in their bloud by Faith in Christ who should become Man in their bloud and now it is fulfilled and therefore God hath set the seale of Faith a That is in the Essence or in the water in the substance and now we must be and are Regenerated in the true bloud of Christ 8. The bloud of Christ taketh away the Turba wholly from us and so we viz. the New Man out of the Old Adam b Or arise stand up in Christs bloud and beare Christs Image Christs flesh and bloud in us in our Image if we be Children of Abraham and not Ismaels 9. For to Isaack belong the Goods of the Image of the body of Christ the Circumcision is Ismaels for he is conversant about workes but the Goods are Isaacks yet Ismaell shall dwell in Isaacks Tents at last for Japhet shall dwell in the Tents of Sem but the Kingdome belongeth to Sem. 10. We have the goods of Isaack not by the merit of workes but from Grace from the Love of God wee cannot attaine them by workes but in Faith in the Will in the Deed and in entring into the promised Inheritance 11. He that entreth into an Inheritance that is not his owne by right of Nature he entreth into it by the favour of the c Or Giver Donor why is a servant in the house angry that his Lord is so bountifull to give a stranger the Dominion 12. Wee were strangers and must worke in his house yet the Lord did promise us in Paradise that he would againe freely out of Grace give us his Kingdome He rejected Caines offering but he gave the Kingdome of grace to Abell for Abell sought it in the Spirit and Caine in the worke 13. Thus you understand that Gods Kingdome is Magicall for the earnest will attaineth it and not the Will in the d Or worke Essence for that will remaineth in the Essence but he that is at liberty he findeth Eternity and the Kingdome of Grace therein and the Promise also together with the Essence and so the worke dwelleth in the Will and is the wills houshold servant 14. Thus you understand if you have your fight all the Old Testament this is the onely ground though comprised but in brief If we write upon Moses you shall finde it wholly there and thus we have shewen you the true ground of the bosome of Abraham and of the true Christian Religion 15. He that teacheth otherwise is of Babell beware of him he hath not Christs Spirit but he is Ismaell and seeketh but in his owne conceit 16. O! thou deare Christendome doe but open thine Eyes or else it will no more shine so cleerely upon thee goe yet to Lazarus in the bosome of Abraham The six and twentieth Question Whether doe the Soules of the Dead take care about Men Children friends and goods And whether doe they know see allow or disallow their purposes and endeavours 1. MY beloved friend this Question is beyond the reach of all humane Reason and knowledge according to outward Reason But seeing we are Abrahams Children we have also Abrahams Spirit in Christ and as Abraham looked back upon the Promise in Paradise and then also forward unto the fulfilling of the Promise so that he saw in the whole Body of Christ what was yet to be brought to passe in the e Or the time between both the beginning and the End middle and saw Christ a farre off so also we 2. Now seeing you doe so vehemently long after the great Mysteries and seeke them with so earnest a Desire yet giving God the glory accounting your selfe unworthy in your high Art and so humble your selfe before God therefore God giveth you them by so meane and poore an Instrument who esteemeth himselfe much more unworthy of them but yet would not willingly strive against his will and so you are the cause that this hand findeth and attaineth them 3. For this hand knew nothing of the Mysterie It sought onely for the Faith of Abraham but the understanding of Abraham was also given unto it which you have caused by your seeking 4. Now have a care that you also obtaine the Spirit of Abraham which hath written in the knowledge of this hand wee will impart it to you as a brother for wee are not your Lord in this hidden thing but your servant 5. Know us aright we are Lazarus and you may be accounted Abraham in comparison of us you have laboured much more then we but we are fallen into your Harvest nor of merit but by the Grace of the Giver least any tongue should boast in the sight of God and say this hath my understanding done 6. You propound a deep Question f Viz. in his outward Reason or in the Old Adam I understand it not for if I should understand it then I should dwell in the separated soule and must have the very same spirit and knowledge of that soule 7. But now seeing we are one body in Christ we have all of us Christs Spitit therefore in Christ we all see out of one Spirit and have one knowledge for he is become man in us and all holy soules are our fellow-members all begotten out of one and we all have one will in Christ in the true bosome of Abraham 8. And now we have obtained strength to reveale this hidden thing to you in Christ for our soules seeth in their soule not as if they came to us but we goe
soule if the will of the soule doe but give way to it there is no neede of the Prayers of any Å¿ Or blessed â—ule Angell they all wish that Gods Kingdome may come and that Gods will be done but the Honour of Government they give to God 32. That men in Popery have invocated great Saints that are dead and that they also have appeared to men and wrought t Or Miracles Wonders we acknowledge it and it is true and although it be now taught against it is by those that are indeed quite ignorant in it It hath another A. B. C. which all of them on both sides doe not understand at all 33. The Faith of one receiveth the Faith of another the Faith of the living tooke hold of the Faith of the Saints departed and the u Viz. the will that is strong Faith hath wrought Wonders 34. Yea it is so powerfull that it can throw downe Mountaines shall then the pure Faith of the Saints in the Faith of the living be able to doe nothing Indeed it could even x Or breake in peeces destroy the whole world if God would but suffer it 35. As he hath permitted it to worke so farre sometimes that the Heathen have been converted by such meanes when they have seene such Wonders wrought at the y Or departure Death of Saints 36. Should not a soule in heaven be willing to put forth its Faith for the glory of God and the working of wonders for him This is even done by the Holy Ghost who hath wrought the Wonders by the Faith of both parties and they are onely the Wonders of God and of his Children 37. But this is wholly cast to the ground and now there is so learned a Schoole that it contemneth all Gods z Or Miracles Wonders but it is Babell and not the Spirit of God It is envious Pride They stand aloft and cry Come ye all to me here is Christ here is the Gospel Indeed there is Pride Covetousnesse Ambition and selfe arrogating malepertnesse a lifting up of proud Babell 38. It is even the old Antichrist and they are young twigs sprung out of the old Tree and they have stirred up the Turba with their strong wrathfull sap which Turba shall roote up the whole Tree for God hath cursed it it is wholly evill and wormeaten it shall downe 39. For there is a young Tree growne out of the Roote out of the old Root which shall discover what the old Tree hath been in its Wonders 40. Yet we would not upbraid any but onely speake of our Wonders and say that the servant shall enter into the House and be free for the time is at hand that he should eat with the Sonne and be merry and rejoyce with him 41. Thus we answer this your Question summarily that indeed the Holy soules doe certainly know of our holy workes and approve of them but they doe not at all regard false workes for they dwell in another Principle into which no evill worke can come nay they doe not so nor doe they enquire after that which belongeth to the Devill also they know nothing but that which reacheth to their Principle 42. Children Parents friends and strangers are all alike to them for in Heaven we are all Brethren They take no greater care of Parents or Children â—â—en they doe of others unlesse they serve God and then their service of God is acceptable and joyfull to them but they enter not into their a The evill which they doe or suffer justly Turba 43. For after the last Day honest Parents shall know nothing of their Children which are in Hell Therefore it is sufficiently and plainely knowne to us that they now also take no care about wicked matters The seven and twentieth Question Whether doe the Soules * Or in Death departed know and understand this or that businesse and Art whereof while they were in the body they had sufficient Skill 1. THis Question is like the former all their workes appeare to them in their will after a Magicall manner they see them but the figure of them shall then first be given them at the Day of Restauration so that they shall be able rightly to behold their workes for they must first be tried by the Fire and whatsoever is false the b Uncleannesse or drosse Turba of that must remaine in the Fire according to the words of c The words of Christ in Paul Christ 2. But it is strange that men should aske whether they know Arts or no without Question they know all Arts how deeply soever they are grounded but they dare not d Or bring them into act awaken them that they appeare in Spirit for Arts are borne in the Centre of Nature out of those Essences wherein the Wonders lye which they sought in this world so farre as they had the Mysterie made knowne to them 3. A soule that is without the Divine body doth not willingly enter into the Mysterie for Art it stands still in its rest it feareth the Turba It giveth God the glory 4. But those soules that are highly enlightned who have heavenly Essentiality in their Spirit They have all knowledge of heavenly things and of whatsoever lyeth hid in the Mysterie especially those who had acquaintance with the Mysterie in this Life the other dive not in into the Mysterie 5. For every one continueth in his e Or Employment calling in that which he delighted in here although there be no such working yet they have their joy in it for in Heaven there is an humble simple Childrens Life 6. Why then should they search or care for Art when the whole Mysterie of God standeth open God filleth All in All there is only a meere Wonder they All live in Wonders and are all of them the Art of God they have great knowledge but in a Paradisicall simple Childrens Life The eight and twentieth Question Whether hath the Soule any more knowledge of Divine Angelicall Earthly and Devilish things and whether can it get more certaine experience and knowledge of them then it had in the body 1. COncerning Divine and Angelicall knowledge certainly it hath much more of that for it is in the Principle of God the Sonne seeth very well what the Father doth in his House and so likewise the soule seeth what is in Heaven 2. Their knowledge is different for the highest knowledge is in the Majesty and therefore most soules must waite till the last Day when they shall receive their new Body 3. But the highly enlightned soules which are in the Divine body and Power they have superabundant understanding and knowledge of God and also of the Angels for they continue in the Wonders of God till they shall bring their owne Wonders thither 4. The soules that are without a body are in Heaven in God as it were Magically they awaken no Wonders but are under Gods Altar and expect the Wonders at
And so man shall be Judged according to his heart minde and thoughts for the Turba is in all malice or wickednesse which is contrary to Love here will be no making of excuse for every one will accuse himselfe his owne Turba will accuse him 56. And thus you must understand the Spirit which is All in All will raise up every Life which hath been immortall and by the Fiat give it to the body for the Fiat draweth the body to the soule and all its deeds and Wonders with it yea all that it hath done in this life by word or Deed all that hath reached the o The most inward and deepest ground Abysse of the soule must come forth 57. For in the still Eternity there shall be no Tuâ—ba more and therefore Every Essence shall be p Tried washed cleansed or purged refined by the Fire and the q Sinne and wickednesse Turba shall remaine in the Fire and all whatever is evill and capable of the Turba unlesse it were washed away in the water of life by the conversion of the soule here in this life must remaine in the Fire 58. Now if any man have sowne much in the Fire he shall suffer losse as the Scripture telleth us that the workes of the wicked shall remaine in the fire and he shall suffer losse 59. But you must understand us aright the body which hath been here upon Earth that evill corruptible body which hath devoured the Noble and excellent Image of Paradise shall come and stand forth with its precious Image in it It must give an account of the Image of God 60. Now blessed are they that have Christs Spirit they have their first Image in the word Fiat which must restore it againe to the soule and that in the Adamicall Body 61. But they that have not Christs Spirit shall stand forth in the evill body but their soule shall have lost their true Image and they shall have such an Image in the Spirit of the Soule us their wills have been here as their daily lust hath been so shall their Image be 62. And in that houre also the wrathfull Fiat of the Darknesse shall bring forth the Devills who shall then receive their wages and lodging at the hearing of which they tremble 63. Thus all the Dead both good and evill shall arise every one in his r The transitory and Eternall body twofold body and shall have the soule with the Spirit in the body 64. One shall have the outward Earthly Å¿ Life in foure Copies it may be body by the sense Life and therein a bestiall Image in the Spirit of the Soule and in the Inward Image he shall have the Essentiality of the wrathfull Anger 65. Another shall have the outward body and Christs Image therein and the Divine Spirit of Love shall shine in the Spirit of his soule which body the word Fiat cloatheth againe with the true and pure Adamicall Image 66. For the pure Image hath been hidden in God in the Word which became Man and now when the Soule commeth to the Limit it obtaineth that againe and also the faire and excellent t See the booke of the three Principles ch 12. ver 53. Virgine of the Wisdome of God 67. For the noble Image was destroyed in Adam when the woman was taken out of him so that he retained onely the Tincture of the Fire and the woman had the Tincture of the Spirit but u In the Resurrection now both returne to them wholly againe 68. For the woman shall receive the Tincture of the Fire in the Divine Fire so that she shall be as Adam was neither Man nor woman but a Virgine full of Chastity without the x Forme or distinction shape or members of Man or woman 69. And then they shall no more say thou art my husband or thou art my wife but they are brethren indeed there shall some remaining tokens of the differences be in the Divine Magicall Wonders but none will regard that for they are all of them meerely the Children of God living the life of Children in the delighting sport of love 70. All this shall be done before the Sentence for the tryall will be the first and the sentence the last Day of Judgement and those that are then alive shall not dye but shall be presented with the other by the voyce of God before the y Or Righteousnesse Judgement of God 71. The word Fiat shall bring all thither and all shall be presented in their owne Order by the Fiat as first Emperours and Kings and then their Subjects over whom they reigned Princes Noblemen Governours Magistrates and Superiours every one in his z Or Calling Condition 72. And here all those that have taken upon them to be Christs Shepherds without a The Divine calling or true Jus Divinum the calling of God shall stand in the midst of their flock of sheep and give an account of their b Doings or workes and teaching course of Life and Doctrine and whether they have been Christs Shepheards and have fed the Sheep or no or whether they have been c For livings or Money as Hirelings servants or Ministers to their owne Bellyes And here the Spirit will make enquirie into their calling and trie whether they have entred into the sheepfold by his Election and Power or by mans favour without the Spirit and Election of God 73. For the Judge will say unto them now give an account of your life workes words deeds and wayes there the Turba of every one will declare what he hath been for now all things shall appeare in the Figure within them and without them so that there shall be no d Or lying denyall for the Spirit e Of the Judge by the Turba proveth the soule Spirit and Flesh here all will be manifested 74. Kings and Princes shall be constrained to give an account of their Subjects how they have ruled and protected them what kinde of Government they have used why they have taken away the lives of many by Tyranny and why they have shed innocent bloud also why they have made warre for their Covetousnesse and their Pleasures sake 75. In like manner all other Superiours will be called to an account why they have intruded themselves into Office and made themselves f Or Magistrates Lords over the simple and have afflicted oppressed and squeezed them and why they have taken away their sweat and spent it in Pride 76. Here the roote whence they came and from which they are growne will be enquired after whether they beare the g Or stamp Ordinance of God and whether they have their Originall in the Heavenly Fiat or in the Hellish Fiat from the Anger There every one must give an account of his h Or State Condition whether he hath thrust himselfe into Office out of Covetousnesse and Pride and made himselfe a Magistrate or whether his
is now the pure Chastity and Modesty is it not bestiall is not the outward Image become a Beast as is to be seene plaine enough in his Will and f Or doings Essence that he doth like a Beast yea more foolishly for he hath Reason and yet runneth on against Reason as if he were voyde of sense 11. But that he might be restored and the Image reduced into Unity that word which spake the soule out of the Mouth of God and did breath it from the Holy-Ghost into the Image is become Man and is entred into the Earthly Image that is into the Turba of Destruction 12. And you know very well that the word hath the water of Eternall Life and the Fire the Deity and out of the Fire it hath the Tincture of the Deity and in the Tincture the Spirit of God which proceedeth from the Mouth of God and in the proceeding forth the g Or Luster glance of the Majesty is made manifest in the operation of the Spirit 13. This word which is in the Virgine of the wisdome of God and encompassed with the Wonders of Eternity is now in humility of great Love towards our Image which was lost in Adam come againe into us and is in Mary understand the Earthly Mary yet in the Benediction become Man 14. The Benediction was that the soule of Mary was adorned with the heavenly Virgine of the wisdome of God which Adam had lost therefore the Angell called her blessed of all Women 15. No woman from Adam to that Time was ever cloathed with the heavenly Virgine but this Mary therefore by the blessing she became chaste and full of Purity for the Holy Ghost goeth not into that which is Earthly he mixeth himselfe not with the h Similitude or Resemblance Glasse for it cannot be that the Glasse should be as the Life it selfe 16. Understand our high and precious depth thus The soule of Man proceedeth from God and is from the Eternall and the body of man is but a Glasse of the Eternall and so God cloathed the soule of Mary with the Divine Virgine in the Principle of the soule not in the Earthly flesh as if she had been deified no! she must die as well as all other people 17. And in this Virgine Gods word out of the Heart of God the Father assumed the seed of the Woman viz. the seed of the soule and the seed of the first Image which for so long a time stood hidden in the Mystery 18. But now at length the Life of God entred into it and did make it a whole Image againe for the water of Eternall life proceeding from the Heart of God mingled with the water of the Spirit of the soule for the Spirit taketh its Originall from the water and the soule is Fire 19. Thus the word received the Tincture of the soule and the Holy Ghost the Tincture of the Spirit viz. the Tincture of the water and both became one soule and yet the Creature was still distinguished from Gods Spirit though Gods Spirit dwelt therein and of Gods water and Tincture and of the seed of Mary from her Tincture and water in the high benediction a flesh and bloud was produced so that an Heavenly Man in the Earthly was incarnate at once 20. So that it may be said this is the Sonne of the Woman viz. the very bodily and naturall Sonne of Mary with soule and body with flesh and bloud and all that belongeth unto Man and also the very Sonne of God which was borne from Eternity out of Gods Eternall Essence ere the foundation of the world was layd who stood both in the Majesty of the Holy Ternary and also in the i Or wombe body of Mary at once 21. And the soule of Christ doth belong halfe to the Principle of this world and halfe to the Holy Ghost for the souâ—e of Christ used the Spirit of the Aire and Starres with the vertue of the Elements and also the Word of God and the Divine food for such a man Adam was in his Innocency 22. Thus God hath regenerated us in Christ and so we are regenerated in Christ out of Gods word and Spirit by the water of Eternall Life and so we are Gods Children in Christ and if we resigne our selves up to Christ departing from our Reason and will then we put on Christs body and our will and Spirit liveth from Christ who is in us and we in him 23. Hence you may understand what the Temptation of Christ was viz. The Regenerate man was to endure Adams Temptation to trie whether his soule could stand stedfast in God and therefore he was proved in the Tuâ—ba to trie whether he could stand stedfast in three Principles and rule over the outward Life and therefore foode was withdrawne from the outward Life and the Inward must over power the outward and eate of the word of the Lord and uphold the outwaâ—d in its owne Power and full Omnipotency and also keep Death captive that it might not be able to destroy the outward Life this must needs be a hard Combat 24. And the other two Temptations were these viz. he was tempted to trie whether man would live in k Or compleat full obedience and suffer God to worke in him or whether he would exalt himselfe againe and be free from God as Lucifer did therefore the Devill must tempt him because this man was to possesse his Royall Throne 25. The Devill complained that he could not stand because the Mother of wrathfulnesse did draw hâ—m too hard and therefore he was permitted to trie this man and to set before him that which was set before himselfe and if this man stood then he should judge the Devill who was found to be a lyar 26. For he full tried him in the second and third temptation whether he would ascend on high in his owne power as himselfe had done and so stirred up the Anger or whether he would put his trust and affiance in God onely and live to him both in will and deede as a childe in obedience to the Father and this he urged upon him just so long as Adam stood in the Temptation before he fell asleep 27. And now wee also must alwayes be so tempted and proved and we are able to get the victory in Christ who hath overcome for his soule is our soule and his flesh is our flesh if we trust in him and give up our selves wholly to him as Christ gave up himselfe to his Father 28. And thus my beloved friend you understand what Christs soule and body is viz. that it is our soule and body if wee cleave to God but if we doe not then we are parted and in the outward life we belong to the Spirit of this world viz. to the lost and perished Adam and in the soule wee belong to the Devill in the Anger of God but looke for these things more at large in our other writings where you
shall finde the whole ground of Heaven and of this world The seven and thirtieth Question What is the Spirit of Christ which was * Or obedient willing and which he commended into his Fathers hands 1. THis is that great and excellent l Treasure Gem or Pearle Jewell and we exceedingly rejoyce that we know it so that wee are able to know our selves what we are and it is more worth to us then all the world for it is that Pearle of which Christ said that one sold all that he had and bought that Pearle 2. For it is more profitable to man then the whole world it is more precious then the Sun for the m Or the Philosophers stone Noble stone of the wise men lyeth therein it hath the heavenly and Earthly n Great Mysterie Mysterium Magnum and therein nothing in this world to be compared to it but o Or trusting in God and enduring whatsoever he layeth upon us sincere simplicity which is quiet and bringeth forth or stirreth up no Turba and that hath the Jewell hidden in it 3. As Gold lyeth couched in the stone and is safe if a p Or spoyler Robber commerh not with the Earthly Turba and destroyeth it and yet he himselfe getteth nothing by it so selfe Reason is a Robber in the q That is in the Cabinet where the Pearle lyeth Mysterie 4. Therefore we may say upon good ground that a simple r Lay-man or Ideot plain man who simply without multiplicity of science dependeth on God hath the Mysterium Magnum better and surer yea lesse decayed then a high learned Å¿ Or Father Doctor who soareth aloft in Reason and t Or disputeth and wrangleth about it spoyleth the Jewell and u Or respect of persons setteth it in Babell this saying will not be well relished yet that is nothing to us wee must speake the Truth without x partiality 5. Now when wee speake of Christs Spirit Reason thinketh it is the soule or else the Spirit of the outward Life which consisteth in the vertue and operation of the Starres and Elements but it is not so It is somewhat else wherein the Image of God consisteth the outward Spirit belongeth not to the Deity but to the Wonders 6. Wee have spoken somewhat of it already but because this Question doth put us in minde of it againe mentioning that when he dyed he commended it to his Father therefore we must a little say how that was done 7. You sufficiently perceive in what manner the soule is the x Centrum Naturae Center of Nature the Originall of Life and mobility viz. Gods Fire which should be continually converted into the Eternall will of God wherein it is originally borne from the Magicall Desire and is a great Secret come out of the Eternall Nothing wherein all things are contained even the Deity with all the three Principles and every y Thing Essence or substance Being that can be named 8. And you perceive that the Light and Spirit of the Aire proceed from the fire and also that the fire doth againe draw the Spirit of the Aire into it selfe and so alwayes bloweth it selfe up and so with the Light Aire and z Or property source of the Fire it is its owne Life 9. And further wee have said somewhat of the Noble Tincture which ariseth in the Light in which the meeknesse of the Light consisteth and it commeth forth from the Anguish which is as a mortifying and springeth forth afresh through the mortifying Anguish as a life having another a Or Source property where the property of the fire is a kinde of Tincture like the driving forth of a Spirit and yet it is desiring and thereby it attracteth the vertue of the Light into it selfe and maketh it an Essence viz. water 10. And therein are two Formes One according to the source of Fire which is red and therein the vertue viz. Sulphur And the other which is like a thin meeknesse yet having Essentiality is water which the desiring Tincture contracteth together into one and changeth it into Bloud 11. Now the Originall in the Bloud viz. Fire which is a warmth that is a Tincture is a Life and in the vertue of the Tincture the thin water of the Life proceedeth one b The outward vertue proceeding forth from c The inward another and the vertue doth alwayes reassume that which goeth forth and that which is gone forth is free from the Fire and also from the vertue for it is gone forth and yet it arose from the vertue 12. And this is the true Spirit which is borne out of the soule wherein the Image of God and the Divine virgin of Gods wisdome consisteth for all understanding and knowledge lyeth in this Spirit it hath the senses and the noble life which uniteth it selfe with God this Spirit is so subtile that it can and may enter into God 13. If this Spirit resigneth it selfe up to God and casteth away the ostentation and d Reason suâ—tlety or wâ— cunning of the fire of its owne soule then it attaineth the Image of God the Divine body for it putteth its will into God and dwelleth in God with Power thus it is cloathed with the Divine Essentiality and is without this world in the Life of God 14. But seeing this Spirit ariseth first out of the Center of Nature that is out of the Life of Fire although it is not the life of the Fire but the Spirit of it and the Life of the Fire standeth originally in the Abysse în the source of Gods Anger therefore Christ did not commend this Spirit of his to the fires owns life but into the hands of his Father 15. His hands are the Love-Desire wherewith he embraceth our Spirit when we enter into him and commend our selves to him 16. For when his body was to dye on the Crosse and his soule was to passe through Hell through the Anger of God there the Devills waited and thought with themselves we will surely keep the soule in our Turba in the Fire and then Christ commended the Spirit into the Love of God 17. And so the soule of Christ with the Spirit came into Gods hand being encompassed with the Fire of Anger and Death and Death would have held it there but Death was destroyed and confounded 18. For Death smothered the outward Spirit viz. the outward Life and then thought now surely the soule must remaine in the Turba but there was one stronger in the soule viz. the word of God which tooke death captive and destroyed the Anger and quenched the wrath with the Love in the Spirit of Christ 19. It was a poyson to Hell for the Love of God to come into it and smother it in the soule also a Plague Death and Destruction to Death Death must now suffer an Eternall Life to grow in it 20. Thus the Spirit of Christ tooke the Divell captive and
Elements so that the source or property thereof dwelleth in the soule yet the soule hath another food and liveth in another Principle and is another thing or b Beeing or substance beeing 12. For its Essences or the faculties or powers of its substance are not from the Constellation but have their beginning and corporeall union out of the Eternall Band out of the Eternall Nature which is Gods the Fathers before the light of his Love wherein he entereth into himselfe and maketh to himselfe the second Principle in his Love out of which he continually generateth his Eternall Word and Heart from Eternity to Eternity where the holy name of God continually ariseth or discovereth it selfe and holdeth its Divine Nature as a Spirit in the second Principle in it selfe and dwelleth in nothing else but meerly in it selfe 13. For although the band of the Eternall Nature is in it yet the Divine Spirit is not subjected under that Band for the Spirit kindleth that Band so that it becometh enlightened and c Or Sprouting springing with the vertue of the Light in the Love in the life of the Word and Heart of God so that it is a holy habitation and Paradise of that Spirit which is called God 14. So also the soule of Man is out of the band of the Eternall Originall Eternally standing therein and desireth in it selfe in the second Principle to presse into God and to satiate it selfe in the Power of God but because it cannot with its whole beeing with its own Essences enter into the light and power of God as little as the Eternall Nature can presse into the Light of God so that it may have the light for its own in its own power but the Light shineth out of the Love in its own Principle in the Eternall Nature so that the Light remaineth Lord in the Eternall Nature because the Eternall Nature doth not comprehend it but rejoyceth in the Light and bringeth forth its wonders in the power and understanding of the Light where then they are revealed Thus also the soule cannot in its Essences presse into the Light of God and over-master it but must in it selfe in another Principle presse into God into his Love 15. For you must here understand another new Birth in the soule for it must not onely presse forth out of the Life of the Starres and Elements but also out of its own source or property of life and incline its will into the Life of God endeavouring to be therein this inclined or created will is received of God and God dwelleth in that will and so cometh the Divine Life and Light into the soule and so it is a childe of God for it standeth in its source or property and life as God the Father himselfe doth in the source or property of the Eternall Nature 16. And here we understand that d Or beyond without the Divine Light which is the second Principle in the Eternall Nature there is an anguishing source or property for the band of life stands in the Fire but when that fire is e Inficiret is infected or filled inspired and captivated by the Divine Love then the life in it self goeth forwards forth into another source or property for another Principle is broken open for it wherein it liveth and that Life is in God even as God dwelleth in himselfe and yet is really all himselfe all is come from his Nature yet you must understand not as from the Eternall Nature onely the soules and the Angelicall Spirits are so but from his f Or Creaturely created will which hath a beginning viz. from the Externall and therefore every thing of this outward world is Transitorie And herein we finde the great and terrible Fall of our soule in our first Parents that it is entred into the Spirit of this world into a strange lodging and hath forsaken the Divine Light wherein it was an Angel and Childe of God therefore it must goe forth againe out of the Spirit of the Starres and Elements and passe in a New Birth into the Life of God 17. But because that was not possible for the soule to doe therefore the Life of God came to us out of Love and Grace into the Flesh and tooke our humane soule againe in it into the Divine Life in the power of the Light that we might here be able to presse into the same life to God in a New Birth For as we went wholly with the soule of Adam out from the life of God for the children of Adam have inherited all from their Parents soule being sprung wholly from them as from a Tree so also hath the life of God in Christ regenerated us againe so that we can enter againe in the life of Christ into the life of God And thus now our soule standeth in the Band of the Eternall Originall infected with the Spirit of this world and captivated by the wrath of the originall in the life of the eternall fire viz. in the Eternall Nature therefore we must every one of us by our selves presse with our soule in the l fe of Christ to God into the New Regeneration in the Life and Spirit of Christ and here no hypocrisie appearing holinesse or any meritorious works will availe any thing for the poore soule can no other way be helped except it enter into it selfe in a new created will with stedfast earnest purpose and resolution into the Life of Christ and then it will be received with very great g Or honour Glory by God and his children in the second Principle and the noble precious Treasure viz. the Light of the Eternall Life will be given to it which enlighteneth the source or property of the soule in the first Principle wherein it standeth substantially with its Essences for ever and turneth the anguish into love and the rising and burning own property into an humble lovely mirth in meeke joy 18. And thus the soule is a joyfull habitation in the Divine Life as if I should liken it to a kindled Light when the wicke of the Candle burneth and casteth a pleasant light or shineth bright and hath no paine in the shining but a lightsome pleasantnesse and yet the wicke continueth burning yet you must understand that there is in the burning wicke no paine or woe but that there is onely a cause of the glance of life for no fire is comparable to the Divine fire 19. For the Divine Nature out of which the Divine fire of life burneth is h Inspired or infected filled with the Love of God so that the light of God maketh another Principle in it selfe wherein Nature is not i Or perceived felt for it is the end of Nature therefore the soule cannot comprehend in its own Essences the light of God to possesse it For the soule is a fire in the Eternall Nature and doth not reach the end of Nature for it continueth in Nature as a creature created out
viz. the Salt-Spirit is generated for the sterne harshnesse becometh pliant from the fire and the crack and yet retaineth the sharpnesse and so this forme is like a sharp Water-Spirit and the flash viz. the crack is the third forme and maketh in it selfe in the soure killed-anguish a Brimstone-Spirit 29. For if the sterne sourenesse looseth its first dry propriety it must be soft and yet it cannot for it is terribly sharp and heere is the n Mark Butt Goale or limit Mark of the Eternall Death for the desire out of the free will cannot attract so any more for it standeth in the anguish of the Crack and yet retaineth its propriety in the attracting 30. For every anguish hath a desire to goe forth from the source or paine and it is the naturall right of the anguish to expell from it selfe and yet it cannot but the paine is thereby more stirred and greater as may be understood in a raging swelling sore where the Member in the o Or humours Essences laboureth to be ridde of the paine and by the labouring of the Essences the sore becometh bigger and the source in the Brimstone-Spirit is swelled up and the more the o Or humours Essences strive the greater is the wheele of the Anguish 31. Thus I propose Nature to you to be considered of which if you consider it well cannot be spoken against for it appeareth in all things and it hath its Birth just so And Nature standeth thus in foure Formes 32. First in a soure and strong attracting which is called p Or sourenesse tartnesse or astringency Harshnesse and maketh in it selfe sharp coldnesse 33. And then secondly the attracting is its q Or spurre sting which rageth in the sourenesse and breaketh the hardnesse and maketh the wheele of the innumerable Essences wherein the Wonders are generated 34. But the flash of the Liberty of the Eternall Will which sharpeneth it selfe in the sourenesse and turneth to consuming Fire breaketh its wheele wherein as a flash it penetrateth through in a moment and terrifieth its Mother the sourenesse which looseth her hard propriety and is changed into a sharp nature like Salt and in this sharpnesse the sting also looseth its own right and becometh bitter for it hath in it two Formes viz. the raging and also the flash of the Fire which are like Brimstone and it is the might of the kindling of the Fire for the source or property of the Fire standeth therein 35. Understand us right thus the flash of fire out of the sharpnesse maketh the third forme in Nature for it maketh in the sourenesse and out of the Rager the bitter sting in the tart anguish a Brimstone Spirit wherein the flash standeth and is the soule or the Eternall Life of the foure Formes For the anguish maketh in it selfe againe a desire to flie out from the anguish and yet there is nothing that can flie away but so it is in the Centre and is called the Centre no more 36. The fourth Forme is the changing of the hard sourenesse viz. the Crack of the flash The dark hardnesse perceiving that it is feeble and as it were dead and overcome and is then turned into SAL and yet retaineth the propriety of the soure attracting 37. Thus the foure Formes of Nature are no more called the Centre though indeed they have the Centre in them and in their Originall but are called Sulphur Mercurius and Sal. For the brimstone-Brimstone-Spirit is the Soule of the foure Formes for it hath the fire in it and the anguish in it maketh another Will so that the foure Formes have an Eternall will in them which is their own for that will is to flie aloft out of the foure Formes above Nature and to r Kindle the Fire in Nature kindle Nature in the Fire and so to be in a horrible might as may be discerned and considered in the Devills who live in such a Will as this as wee shall shew afterward 38. Thus understand us rightly what the Å¿ Or Philosophers Wisemen of old have understood by the three words Sulphur Mercurius and Sal though they all could not apprehend the high Light yet they understood it well enough in the light of this world viz in the third Principle all which ha h one and the same understanding and meaning only they understood not the three Principles or else they had known God and so they remained in the light of this world as Heathens with their understanding For they have found the soule of the foure Formes in the light of the vertue of the Sun only and the second Principle was no further revealed to them 39. There the soule standeth in the Eternall Band and there in the Crosse of Nature out of the Originall Eternall Will is the Eternall Word Generated which is the Maker and Creator in Nature and this hath been hidden to them even to this very day but the Time discovereth it where it standeth as a t To be seene Banner of which shall be spoken in its place 40. And deepe considerate Reason hath very cleerly in our description what Sulphur Mercurius and Sal are for SVL is the soule and is a brimstone-Brimstone-Spirit which hath the flash of fire with all Formes in it but if the power and light of the Sunne doe operate therein seeing the soule standeth in flesh and bloud the Sunne with its friendly beames maketh out of the soure Salt-Spirit an Oyle and kindleth the Fire and so the Brimstone-Spirit burneth and is a Light in the Essences and out of the anxious Will cometh the Minde and out of the wheele of the Essences come the thoughts for the vertue of the Sunne hath also the Minde so that it doth not stand in the Anguish but rejoyceth in the vertue of the Light 41. Thus SVL is the soule in an hearb it is the Oyle and in Man also according to the Spirit of this world in the third Principle which is continually generated out of the anguish of the Will in the Minde and the Brimstone-Worme is the Spirit which hath the Fire and burneth PHVR is the soure wheele in it selfe which causeth that 42. Mercurius comprehendeth all the foure Formes even as the life springeth up and yet hath not its beginning in the Centre as the PHVR hath but after the flash of fire when the soure dark forme is terrified where the hardnesse is turned into pliant sharpnesse and where the second will viz. the will of Nature which is called the Anguish ariseth there Mercurius hath its Originall For MER is the shivering wheele very horrible sharp venomous and hostile which assimulate it thus in the sourenesse in the flash of fire where the soure wrathfull life ariseth The syllable CV is the pressing out of the Anxious will of the Minde from Nature which is climing up and willeth to be out aloft R I is the comprehension of the flash of Fire which in MER giveth a cleere Sound and
Man out of the Eternall anguishing source or torment of the Abysse which endureth for ever 54. And therefore as soone as the Devills went away from the light of God and would domineere in the Might of the Fire over the Meeknesse of the Heart of God they were immediatly in the same houre and moment in the Abysse of Hell and were held by it for there was no peculiar source or place of Torment made for them but they remained without God in the foure Formes of the Eternall Nature 55. So also it is with the soules of Men if they doe not attaine the Light of God which yet with great longing standeth before the soule and it is hidden in the very ground of the soule And the soule is to doe no more but put its will as a sprout out of the foure Formes againe into the Light of God where then it is regenerated anew in the Will and in the Life of God 56. Wee give the Courteous Reader to understand that the Hellish creatures which are the Devills and the damned soules have not onely foure Formes in the Band of their life but their Formes are infinite like the thoughts of Men and they can turne themselves into the Formes of all Creatures but there are onely foure Formes manifest to them as also in the Abysse of Hell but they may bring forth every forme out of the Matrix except the light the Fire is their right life and the soure astringency of the Darknesse is their right food 57. For one Essence nourisheth the other so that it is an Eternall Band and so the Devills and damned soules are onely living Spirits in the e Or essentiall powers Essences of the Eternall Originall out of which they are also created for the Matrix is the originall Genetrix which continually generateth it selfe out of the Eternall Will 58. And in that respect or according to this forme or property God calleth himselfe a Zealous or Jealous Angry God and a Consuming Fire for the fire of this Originall is consuming for it is the Centre of the Eternall Band. Therefore if it be kindled in the soure sharpnesse it consumeth all whatsoever appeareth Essentially in the foure Formes you must understand all that which is not generated out of their source or property for the Devills are from the same source or property it cannot consume them for they are crude that is without a body as may be seene by the sacrifices of Moses and the Children of Israel which the fire devoured as also by Eliah and the two Captains over fifties in that the fire of God twice devoured fiftie when Israel was led in the source of the Father by the Word that is when Israel was disobedient to the light and Word and thereby were given up to the Wrath of God 59. And now I will further shew you the forme of the Deity that you may search through the Ground of the Eternall Life and learne to understand what the Eternall Good and what the Eternall Evill is as also that which is f Or Transitory Mortall in this world and that you may learne to search and know the Will of the highest Good as also what God Heaven Hell the Devill and this world is and what is to be done therein 60. John the Evangelist writeth very well also deeply and cleerly that in the beginning was the Word and the Word was God and all things were made by it for the Word revealeth the Deity and generateth the Angelicall World which is a Principle in it selfe which is to be understood as followeth 61. The first Eternall Will is God the Father and it is to generate his Sonne viz. his Word not out of any thing else but out of himselfe and wee have already informed you about the Essences which are generated in the Will and also how the will in the Essences is set in Darknesse and how the Darknesse in the wheele of the Anxiety is broken asunder by the flash of fire and how the will cometh to be in foure formes whereas in the Originall all foure are but one but in the flash of fire appeare in foure formes as also how the flash of fire doth exist in that the first will doth sharpen it selfe in the eager hardnesse so that the liberty of the will shineth in the flash Whereby wee have given you to understand that the first will shineth in the flash of the fire and is consuming by reason of the anxious sharpnesse where the will continueth in the sharpnesse and comprehendeth the other Will in it selfe understand in the Centre of the sharpnesse g Which other or second Will. which is to goe out from the sharpnesse and to dwell in it selfe in the Eternall Liberty without paine or source 62. Therefore wee now also give you to understand that the othâ—â— iâ—-comprehended Will to goe out from the sharpnesse is free from Nature viz. from its wrathfulnesse for it stands in the Centre in it selfe and retaineth all the vertue and forme of the first Centre out of all Essences in it selfe for it is the vertue and power of the first will and is generated in the first will and maketh in the Liberty of the first will a Centre of an Out-birth or procreation incomprehensible by the foure formes in the first will And this other generated will in the first will is the Heart of the first will and is in the first will as a Word which moveth in it selfe and remaineth Eternally in the Birth of the first will for it is his Sonne or Heart and is severed or distinct from the first will in that it hath a severall Centre in it selfe 63. Now the Father viz. the first will expresseth all things by this word as out of the Centre of the Liberty and that which proceedeth from the Father by the Word viz. the Spirit and power of the Father in the Word formeth that which is expressed after a spirituall manner so that it appeareth as a Spirit 64. For in the soure Matrix viz. in the Fiat all is comprehended and the Spâ—rit of the Word formeth it in the Centre of that Essence wherein the Father moveth and expresseth by the Word so that it is and remaineth to be an Essence For whatsoever is formed out of the Eternall is Spirit and is Eternall as the Angells and soules of Men are 65. But because it may happen that wee should be as one that is dumb to you and hard to be understood in this description for the understanding and apprehension of it is not in the subtile spirit of this outward world wee will therefore shew how the other Three Heavenly Formes are Generated being together with the soure fore-mentioned formes the seaven formes or Spirits of Nature in which three formes especially God the Kingdome of Heaven Paradise and the Angelicall world is understood to try whether it might be brought into the minde of the Reader 66. You must not understand it as
the Fathers Nature which bring their Wonders in us to the Light 49. For wee are the n Expresse Image Similitude Resemblance Pourtraiture or Type Representation of the Deity in which the Spirit of God openeth his Wonders and be you rightly informed God the Father hath begotten us againe in Christ that wee should with our Imaginations enter againe into the Word viz. into the Centre of the light flaming Heart that the Holy Ghost might proceed from us againe with power and o Miracles workes of Wonder as may be seene by the Apostles of Christ 50. But since wee have suffered our selves to be held by the seaven fierce Spirits of the Fathers Nature out of his Centre and are not with our Immanuel gone forth from our own reason and knowledge and pressed in to the life of Christ that the Word in us might p Be incarnate become Man therefore also all the six Spirits of the wrathfull Nature have shewen their Might and Wonders in us and have let us gpe astray in Babel so that wee have not walked in the Love of the Word in the Life of Christ but after our own Inventions in a forged hypocriticall seeming holy conceit about the Will of God and have not walked in the Spirit of Christ but in Pride 51. And because the Seekers in the Fathers Nature have found out Arts therefore they have troden simple Humility under-foote and because in their own Inventions they have departed from the Heart of God and so have erected an Earthly Kingdome for their voluptuousnesse therefore all the six Spirits of Wrath have justly produced their effect upon them 52. For though the Heart of God hath sounded a Trumpet with a Spirit out of its Centre and called upon people to Repent yet they had alwayes rather take delight in their tender flesh and delicate life and had rather follow the Devill who hath alwayes from the Anger of God sounded a Trumpet contrary to it viz. contray to Repentance and hath stirred up Warres and bloudshedding of which the Revelation testifieth in a Figure And the Spirit of God hath therefore declared the Revelation as a cleere Glasse 53. And mark what the Angel said Seale what the Seaven Thunders have spoken The voices of the seaven Thunders out of the sterne Essences would be well enough hidden from us if we did not q Or employ our thoughts purposes and endeavours in the same things put our Imagination into them and open them in us for in the Centre of the Sonne in the Meeke Love they are not manifested or revealed 54. But being the Word or Heart of God is r Or Incarnate become Man and that in him it hath assumed a humane soule to bring us againe out of the wrathfull Nature into the Glassie Sea viz. into the Angelicall world to the wonders of the seaven Golden Candlesticks and because wee yet lay hidden in the seaven Seales of the Father therefore the Å¿ Verbum Dei Word of God with it s assumed humanity must enter againe into the sterne Matrix into the sharpnesse of Death and of the Anger And there the Man Christ hath broken the seaven Seales in the soule of Man 55. For the t Verbum Dei Word of God or the Heart of God which became Man and the humane soule which out of the seaven Spirits of God was breathed into Man from the Spirit Mercurius that is the Spirit of the seaven Seales which in the Word is called the Holy Ghost and yet from the Centre of the Father is called the Spirit Mercurius viz. out of the sharp Essences out of the fiery wheele as is mentioned before but in the Out-birth of the Father through the Meeknesse of the Love in the Word in this world viz. in the third Centre is called Aire hath broken the fierce might in the Centre of the soule 56. For when the soule of Adam went forth out of the Word and entred into the Third Centre viz. into the Spirit of this world then the Centre of the soule was Eternally Sealed up in the Matrix of the Wrath in the seaven Formes of the wrathfull Nature of the Father and there was none in heaven in the Glasse Sea nor in this world that was able to breake open these seaven Seales there was nothing else in the soule but the Eternall Death in the horrible Anguish and in the Darknesse 57. And there the Mercy or Barmhertzigkeit brake forth out of the Heart of the Father and entred into the humane soule and brake the seaven Seales of the fierce wrath and kindled the Light which over-cometh the Death and the Anger in the soule 58. Not that the soule was rent out from the Fathers Essences as if it were no more in the seaven Spirits of Nature no that cannot be all standeth in the seaven Spirits of the Fathers Nature yea even the Heart of God it selfe standeth therein onely the seales of Death in the fierce wrath are broke open by the Light of the Heart of God in the Centre of the humane soule 59. For which wee thank God the Father in Christ Jesus who became Man and Regenerated us in him to the Light and Redeemed us from the fierce wrathfull source or torment in the zeale of the Anger in Eternity 60. But because wee Men did not u Accept or embrace acknowledge such great grace and light neither did esteeme it but were pleased with the flesh of Adam and the best of this world and though indeed wee saw that God in the Man Christ as also in his Disciples and in all those that earnestly clave to him in the New Regeneration did great Wonders and Miracles yet wee our selves put away our Candlestick and lived in hypocrisie and in our own seeming holinesse and in tyranny and persecuted Christ therefore he left us also sealed up so that wee knew his Light no more but wee sought out for our selves wayes to God and would by our own contrived opinions come to God The Kingdome of this world was x Pleased us better more acceptable to us then the Kingdome of God wee practiced before him nothing bnt hypocrisie and our heart was far from him Therefore wee must also in the Nature of the Father remaine under the seales till the Spirit Mercurius that is the wrachfull spirit in the Anger of God according to which God calleth himselfe a Consuming Fire hath manifested all its Wonders in us 61. And the Revelation sheweth very cleerly how the Spirit Mercurius hath opened one Seale after anoâ—her and hath powred forth all plagues and abominations y Vpon or amongst us in us and hath brought forth meere contention warres and malice meere cunning crafty subtilty deceit and falshood with wonders and powers in us as indeed he very finely pourtrayeth us as an abominable Beast like a Dragon with seaven Heads and ten Hornes and upon his Hornes ten Crownes and our formall demure z Clergy Ministry or
such as have received Ordination and are therefore called Divines Preachers Spirituality sitteth aloft upon the Dragon finely and stately trimmed and adorned with a Crowne 62. And there you may behold your selfe you faire Bride upon the Dragon doe but see what you ride upon is that Christs Asse in lowlinesse or is it the Devill from the Abysse your own authority and the eliming up of your Tyrannicall Power which you your selfe have erected is your Beast in that you have set up a wicked compulsion forcing and oppressing of poore people and have lived onely in Pompe State and Pride your spirituall Heart is the beautifull glistring Bride upon the Beast 63. Behold I must tell it you behold your selfe you dainty Bride full of abominations and desolations since you account your selfe so faire behold what have you built Great glistering Houses of Stone into which you enter and there practice whoredome hypocrisie and dissimulation you give God fine words and your heart hangeth to the Dragon you devoure the fat of the Earth and your Hypocrites must fall downe before your Beast and Dragon viz. your tyrannicall Power and worship you or else your Dragon will devoure them whatsoever you a Ordaine Preach Teach or Direct set up must be accounted Divine 64. O how finely are you deciphered doe but behold your selfe it is high time doe you not see how the Angel throweth you together with the Dragon into the Abysse into the Lake of Fire and Brimstone or doe you not know your selfe yet 65. Doe you not know that we must be borne of God in Christ and live in the conversation of Jesus Christ Doe you not know that the Word is become Man Wee must be new-borne in Christ that so the soule may be a Member of Christ wee must all be generated put of one body which is Christ or else wee cannot behold the seaven Candlesticks or Lights of God in us 66. To what purpose doe you so much play the Hypocrites with your seeming holinesse why doe you usurp b Jus Divinum Divine power in your seeming holinesse you have it not you have nothing else but the power of the Dragon your Antichristian Idol if you desire to have b Jus Divinum Divine Power you must be in the life of Christ in God and so you receive Divine Power to worke in those who lift up their heart to Christ in God there you have the Keys of the Kingdome of Heaven in the Angelicall world 67. Your Lawes Councells Decrees Cannons and your singular Articles or Opinions are but meere deceit the Spirit of Christ in God will not be bound to any Lawes Whatsoever you teach concerning your own Power in Heaven which you appropriate and usurpe to your selves without the New Birth in Christ is all false and lyes and the power thereof belongeth to the Dragon or your own power consisteth in the Tyranny of Rulers 68. None have any Power in God except he be borne of God in Christ Jesus and such a one can open the seaven seales to the inclined heart which inclineth it selfe to God in Christ Jesus by his voyce and word which soundeth from God and can sound the Trumpet into the desiring Minde 69. Therefore behold your selfe in the Revelation in that Representation or Image of your riding upon the Dragon How bravely ride you on Earth as the Dragon the old Devill doth in the seaven Seales which would alwayes ride over the heart of God in the might of the Fire and yet remaineth sealed up in the seaven Seales hi the dark Abysse of the Eternity in the originall of Nature in the wrathfull Matrix and so you ride also 70. And though the seales in the soule of Man are broken in the Death of Christ yet the Anger of God with the Spirit of this world hath sealed you up and driveth you on that it may accomplish all its wonders in you 71. Behold you proud Whore upon the Beast what have you sought after since the Times of the Apostles who walked in the life of Christ and not according to the lust of the fierce Spirit in the originall of Nature as you doe behold your brave Kingdome that you have erected in the world in which you goe about to compell men to turne away from God and to reverence and c Or prayed to worship your Lawes 72. Christ c Or prayed to worshipped his Father his soule pressed in verbum Domini into the Word of the Lord in the seaven Golden Candlesticks which are the burning love-Love-Spirit of the Heart of God in the Father in the still Eternity there in the source of the Father Christ wrought great d Miracles Wonders for he opened the seales of the hidden Mystery and did drive the uncleane Spirits out of the wrathfull source of the soules and sounded with his Word in the Centre of the poore captive soules so that they stirred all Seales and in the life of Christ pressed in to God and there the Devill could not dwell for he is a Spirit of Darknesse and wee will hereafter shew him to be 73. But you take and usurp the Kingdome and power of Christ with faire hypocrisie and deceit where are your Wonders while you make Divine Lawes onely for your worldly honour and deceit onely that you might rule over silver and gold and the soules of Men 74. O you Babylonish Whore you are shee of whom the Prophets have spoken who have prophesied in the hidden seales of the Wonders which were hidden in the Eternall Nature in you the Wonders are brought to Light But you spoile the Tree of Life therefore you must goe into the Lake which burneth with Brimstone and therefore the Spirit saith in Revelation Goe out of her my People that you be not partakers of her source plagues or Torment 75. Now since you are growne forth of your selfe in the fierce Might of the Anger of God and are a devourer and have e Or used set up the Wonders of God in pride for the honour of your Beast therefore the seales in you are f Or hidden to you sealed up till the time that the Anger hath shewne its Might upon you and that you devoure your selfe 76. For you have despised the Angels sounding of the Trumpet and persecuted those that were sent from God you esteeme your belly God and glory most of all and love flattery 77. The Bride of the Beast saith I am your God set mee upon you ride on how you will I will cry aloud and say the fatnesse of the Earth is yours and men shall worship you in mee feare and horrour be upon all those that disesteeme us Thus I ride over the bended knees and over the soules of Men where can there be such a Kingdome as wee have for wee are exalted more then Princes and Kings and wee are honoured and reverenced by them and placed above them 78. But the Spirit Mercurius which goeth forth out of
the Churches 91. But if you desire to goe into the Temple of Christ you must bring an humble contrite and broken heart with you which earnestly longeth after the Kingdome of God it must not consist in hypocrisie where they shew themselves in a holy and devout Posture but the poore soule is left without the Temple of Christ in the seaven Spirits of Darknesse where onely the mouth is a Christian and the heart is in doubt or else in meere voluptuousnesse of the Flesh 92. O you blinde Sophisters what have I to doe with you that I must thus write of your q Or Doings Wonders I have not sought your wayes but I have sought the Heart of God that I might hide my selfe in Christ I desired onely with the Virgin in the Revelation which standeth upon the Moone to flie into the Wildernesse from the Dragon and yet I my selfe must now shew the Dragon LORD thou doest whatsoever thou wilt thy wayes are meere Wonders The Fourth Chapter 1. WHen thus shew you the way of the Light the Spirit is pleased not to speake barely as in a History but to set forth the Light in its highest Depth in its Wellspring or Fountaine that you might looke as through an opened Seale in Ternarium Sanctum into the holy Ternary or the Eternall Essentiality 2. For seeing the hidden Mystery of the Kingdome of God shall be revealed in the seaventh Seale and the Lamb himselfe shall be Shepheard over the sheep therefore it must not be sealed up for wee have knowne the voyce of the Trumpet of the seaventh Seale in Ternario Sancto in the holy Ternary and therefore wee may well speake of our native Countrey to which our Labour or Journey tendeth 3. None should suppose us to be ignorant in that wee write so very deeply for if wee did not see and know it wee must be silent it is a common saying What the heart is full of that the mouth speaketh This which wee have written was not sought by this Hand but it is written I am found of them that sought mee not neither did they enquire after mee 4. I was as simple concerning the hidden Mysteries as the meanest of all but my Virgin of the Wonders of God taught mee so that I must write of his wonders though indeed my purpose is to write this for a Memorandum to my selfe and yet I shall speake as for many which is knowne to God 5. And now being to speake of the seaventh forme of Nature wee see that the Corporeity especially subsisteth therein for a Spirit is voyde or crude without a body whereas there is no understanding without a body and moreover the Spirit it selfe doth not subsist without a body For a forme in the Spirit is a hunger and a longing desire of one forme after another 6 For all things stand in the will and are driven on in the will for if I have or r Or purpose not conceive no will to goe my body standeth still Therefore my will carrieth mee and if I have no desire towards a place then there is also no will in mee but if I desire any thing then that is the will of the Å¿ The work or Deeds Essences 7. And yet the Essences desire nothing but preservation and sustenance of the body for the body is food and the whole Essence of all Essences is a continuall hunger and satiating or fulfilling and a regeneration or propagation from its fullnesse as may be seene that each forme of the Spirit desireth the other in its hunger and when that is attained another or second forme ariseth out of it and yet the first doth not vanish but the other or second formeth it selfe in the first into another source or property and yet both keep one in another each in its own property as wee have written concerning Nature in six formes how one proceedeth from the other and how one causeth the other that it be generated and yet each keepeth its property in the other and there now they stand in six formes one in another 8. And so there is no place of rest but there is a constant desire of all the six formes as a hunger out of which the will is continually Generated and yet there is nothing wherein rest can be but the still Eternity and yet also this cannot be apprehended or found in the Wheele of the fiery Essences and therefore the hungry Nature seeketh in its Mother viz. in the desire of the sourenesse and the sourenesse catcheth hold of the desire of the Essences and holdeth it fast and thus all Essences of the hunger are held in the soure Mother for shee is their onely rest which they fill againe with that which is in them that is with themselves 9. And herein consisteth the Dominion of a Spirit for Nature doth consist not onely in seaven formes but there may out of every desire againe a will be generated wherein the Essences subsist againe but alterably according to the desire of that will where there is no number found as you may see in the Creation of the World 10. But seeing the Eternall Essence doth desire a certain t Marke or pitch of circumscription bound or limit further and more then which or to goe higher or to be other it desireth not therefore the heart generateth it selfe which is the end of Nature and the heart is the fulfilling of the Eternall Beeing Essence or Substance 11. And the heart is not comprehensible by Nature but Nature remaineth in the darknesse in it selfe and the heart remaineth in it selfe in the light and neither would be manifest without the other and yet there is a continuall hunger in them both for both have wrought from Eternity viz. Light and Darknesse 12. Now thus wee see in the Angelicall world as also in this world that the seaventh Forme of Nature is a u Or Essentiall substantiall Forme out of which is proceeded the Being of Corporeity per verbum Fiat by the word Fiat and wee have searched the ground and finde that the x The Corporeity same standeth also in two formes one in the Darknesse the other in the Light and yet they belong not to the Birth of the Darknesse and of the Light but they are the Body or Comprehensibility The most Mighty Gate in the Centre highly to be Considered 13. THis wee demonstrate to you in Light and Darknesse for wee cannot say that the Darknesse is the source or Property but the Darknesse y Begirteth encompasseth the source or property and causeth that a source of Anguish of the longing and desiring is generated in it for the Darknesse hath no desiring but the desiring is generated in it and the Darknesse causeth the desiring viz. that there is conceived a desire to be free from the Darknesse and therefore the desiring laboureth so eagerly after the liberty till the Anguish in the sharp desiring z Espieth or attaineth discovereth the liberty in
it selfe and yet there it is not rightly called the Liberty though it be the Liberty but it standeth in the sharpnesse of the Anguish and is called Fire where the desiring then can goe no higher but must be stifled in it selfe and must sink down into the source 14. And the sharpnesse of the flash of the fire in the Liberty of the sharpnesse holdeth its right like a still source or property standing in the sharpnesse of the Liberty and the sinking of the Anguish is as it were a Death out of which the Life is generated which Death affordeth a Ponderosity weight for it is being compared with the fire of the Liberty like a sinking downe in it selfe and in its sinking the Anguish becometh materiall so that in that Death the whole forme of the source or property may be found as I may say palpably or b Or feelingly sensibly and the sensibility is the Corporiety of the Darknesse and the fire of the Liberty in the fierce flash is its Spirit and Life 15. And hereby you are advised to enter into your selves and you may see that the fire causeth the feeling or sensibility in the sharpnesse of the dead Corporeity for without fire there is no body that hath any sensibility or feeling as you may see by the Earth and Stones 16. Now therefore it is here further declared to you that the body or substantiality is not so dead a thing that it is altogether uselesse and fit for nothing for the stifling driveth its property or source downwards and affordeth weight and the fire driveth upwards and giveth Spirit Life and Mobility And now between these two in the midst is the Centre of the desiring Anguish which is a cause of that which is uppermost that is the fire and also of that which is nethermost that is the substantiality and if the Centre cannot get upwards nor downwards and yet driveth with its desiring then it driveth forth sidewayes and the whole forme or figure of it is as a Growing Tree for it appeareth in the Centre like a c ✚ Crosse out of which the Essences of the desiring spring forth like a Tree or Sprout as I may so say and yet is not a Sprout but like a driving forth in it selfe like a kindling in the dead d Or Substantiality Essentialitie 17. And hereby wee give you earnestly to understand that the source or property in the Centre out of which the fire goeth forth upwards in the Essentiality and where the Death sinketh downwards and the Essences sidewayes generateth another Will which hath a desire to put the Death as also the fire in the sharpnesse with the Essences of the Will into the Liberty and the Will attaineth the Liberty in the fire and maketh the fire shine bright and maketh the Joy and this second or re-comprehended Will is called the Tincture 18. For it is a glance or splendour in the darknesse and hath the power of life and sprouteth through the Death of the Essentiality and quieteth the Anguish yet it hath no Essences in it selfe but it is the Ornament and vertue of the Essences it is the joy and habitation of the Life it cannot depart from the anxious or painfull sharpnesse and yet the sharpnesse retaineth it not for it is free and a blossome of Lâ—fe it is not soft nor sweet but it is like burning Brimstone where the fire attaineth a Glance which otherwise in the Centre in the Anguish is black and dark 19. Thus wee distinguish to you the substance in the darknesse and though wee are very hard to be understood by you and though also little beliefe may be afforded to it yet wee have a very convincing proofe of it not onely in the created e Gesternte Constellation or firmament aliter Geisterne Spirits Heaven but also in the Centre of the Earth as also in the whole Principle of this world which would be too long to set down here but wee will discusse and set down a few things to open the understanding of the Reader 20. Consider the Centre of the Earth which God hath created by his Word even out of the Centre of the Deepe Eternity out of the Darknesse out of the Centre of the desirous Will but not out of any severall Place but out of the space and Depth so farre as the Word hath yeelded it selfe unto the f Receptacle or devourer Ether there hath the Centre been every where and is so now and remaineth so in Eternity for it hath been so from Eternity 21. And this is the beginning that the Word hath created or conceived a Will in the Darknesse to manifest the Darknesse with all its formes of the Wonders of God the Father in his Nature which he generateth in his Eternall Will and wee demonstrate it to you thus Behold the Earth Stones and Metalls which are all of them as it were dead and afford weight and also they are dark opaca and yet have in them the light viz. the Noble Tincture which is their light and life wherein the Oare or Minerall stone doth grow in which the Tincture is strong 22. Thus you see also how the Brimstony Fire is the Overcomer of Nature in which the Tincture doth exist and so through the Death of Nature springeth up in Stones and Metalls and in Nature bringeth forth the substantiality of the shining and glance or brightnesse which may be seene in gold silver and all glistering Metalls Wherein also wee g Or finde see the poysonous anguish of the Darknesse as also the soure death of the Darknesse and the strong matter of h Mixture or Copulation Conjunction as they understand who worke and deale therein 23. Also wee see how the Tincture can bring that which is lowest in the Death to its highest Ornament or Glory viz. an inferiour Metall into Gold and all that in respect of the great power of the Eternity And therefore also the Tincture is hidden from the Alchimists because it is originally out of the Eternity and they seeke only that which is Earthly if they did rightly seeke they should well finde it as wee have found in the Spirit 24. But wee have yet a greater knowledge of this in the many materialls or kindes of Earth which wee know to be created out of the Eternall Essences as an Out birth and so are in substance as an Image of the Essences where wee may see the i Or changing altering of the Will in the Essences and the Great Wonders of the Omnipotency of God 25. For all things which are come to an Essence proceeded out of the Eternall Genetrix not at severall times but all at once yet stood or were manifested in severall times in the forming of the Essence or Substance in the wrestling of the Centre in the Figure and were seene by the Heart of God in the Light which at length created it where the Time took its beginning 26. For the Deity hath
had a longing to see the Wonders of the Eternall Nature and of the innumerable Essences in substance and in corporeall things and wee give you to understand this highly and exactly that God hath created all for the Light and not the Darknesse 27. For he hath awakened the Tincture to the Death in the Centre viz. to the Body or Corporeall substance of the Earth and that is its Lustre and Light wherein its life doth consist And to the Deepe above the Centre he hath given the Sunne which is a Tincture of the Fire and reacheth with its vertue into the Liberty beyond Nature wherein also it retaineth its Glance or Lustre and it the Sun is the Life of the whole wheele of the Starres and an Opener of Death in the Chamber of Anguish or in the wrathfull Nature For all the Starres are its Children not that they have their Essences from it but it is their life and in the beginning they proceeded from its Centre it is the Centre of the uppermost in the Liberty of the Life and the Earth is the Centre of the nethermost in the Death and yet there is no dying in either of them but an altering of one k Beeing Essence or Substance thing into another 28. For this World dyeth not but it shall be changed into such a substance as it was not before understand its Essences but the shadow of all things remaine standing for ever as a figure to the honour joy and manifestation of God 's works of wonder 29. And further wee give you to understand that the Spirits also were all created unto the Light for they are the Essences or proceeding powers out of the Life not out of the Corporeity of the Death but out of the Centre of the Essences in the Originall of the Tincture which reacheth the Liberty of God the Father which is light joy or a habitation of Eternity wherein the Word with the Angelicall world hath its dominion They all are created out of the sharpnesse of the twinckling in the wheele of the Essences and they stand in the Liberty before the Heart of God and they are the Wonders in the divine delight which are l Beheld or aspected discovered by the Heart in the Wonders of the Power and therefore it set the Will in the Fiat and created them 30. And wee understand by the word Schuffe which signifieth Created and in the Language of Nature signifieth a Seperation of the Essences in the Centre in the soure Matrix and therefore there is also such great diversity in the Spirits as there is great diversity in the Will of the Essences whereof wee have an Example and similitude in the will and purpose of our Minde out of which do spring so many various thoughts where every thought hath againe a Centre to a Will that so out of a m Or an Imagination conceived thought a substance may be produced For Example a Woman with childe can with her thoughts set a mark or make some monstrous alteration in the fruit of her womb which is a substantiall thing 31. In such a manner are all Spirits created out of the Eternall Minde and therefore they are also Eternall for all whatsoever is generated out of the Eternall Minde is Eternall 32. For before God had conceived the Fiat the wheele of the Eternall Essences went forth without substance into the Wonders but when God set the will in the Fiat then the wheele of the Eternall Essences went forth into a substance and there the Time had its beginning which was not from Eternity 33. And wee give you highly to understand the heavy fall of Lucifer which was that he put his will back againe into the Matrix of the Fire in the Centre and turned away from the will of the Eternall Minde which tendeth onely to the Heart of God and would domineere in the Tincture of the Roote viz. in the Matrix of the Fire over the Heart of God for the fierce power of the Fire delighted him more then the Meeknesse in the still habitation and therefore he was thrust back also into the dark Matrix into the anguishing Minde in the sinking down of Death 34. But to satisfie the high enquiring minde and to fill its apprehension concerning what moved Lucifer to this wee offer the Matrix of the Genetrix to be considered and there you finde all the Formes which can be found in the whole Nature 35. For you finde there the soure bitter dark tart stinging envious property or forme which stand all in the Centre of the Genetrix before the kindling of the Light 36. But when God set his will in the Fiat and desired to create Spirits it was no other then as when God said to the Matrix or womb of the Third Principle of this world Bring forth all sorts of Beasts Fowles Fishes and Wormes every one after its kinde understand that their body is according to the kinde or quality of their Essences and so is the Substance or Essence in the body which is their spirit and so also it is with the high Spirits there went forth out of the Eternall Matrix Spirits out of all Essences which are innumerable to our account 37. And as wee have shewne you already concerning the seaven formes of the Centre of the Eternall Nature where every forme is a severall wellspring of Nature in like manner out of every forme out of every wellspring goe forth Spirits according to the multiplicity of Essences and properties every one according to its kinde 38. And the uppermost Principall Dominion proceedeth from the Head-source which is the cause of the multiplicity therein as the minde is a cause of the senses or various thoughts and wee intreate you to consider the Matrix earnestly wherein you shall quickly know the Conceived Will of Lucifer what it is in its Originall how the Creature hath imagined into the Matrix and suffered it selfe to be withheld there and yet God created all Spirits n To or for in the Light 39. For the Tincture of the friendly habitation shined out of them all and the Heart of God shined to them like the Lamb in the New Jerusalem and they should put their Imagination into it and frame their will and power in verbo Domini in the Word of the Lord. 40. But being they saw that the Verbum Domini the Word of the Lord in the Centre was as another or second birth out of the Centre and that they were generated out of the Essences of the great fountaine which is the Nature of Eternity they despised the humility out of which the Love and Light is generated and would domineere in the fierce power in the source of the Fire over the Humility for the Matrix of the Fire desired to have the Dominion 41. For wee cannot know any otherwise then that Lucifer was created in the fourth forme of the Matrix for there stand the Anger and Love in opposition and this
Fire and in the sharpnesse of the Sonne is the Light and yet they are in one another as fire and Light 70. But as the Fire will be free or else it is smothered and yet it burneth out of the dark sappy wood so is the Divine Nature also free from the inward wrathfull darknesse and though the fire burne out of diversity of materialls yet it affordeth but one kinde of source or property viz. heate and light And in the same manner also you must understand us concerning the Deity 71. The Sonne is in Light Eternity of the Father and in his comprehended will in his Nature but one only source which burneth in Love and Light and is the Glance of the Glory of the Father and cannot be severed or disunited from the Father For there is but one will in him which is called the desire of Mercy Barmhertzigkeit and that is atrractive of whatsoever inclineth towards it 72. And the Holy Ghost is the Third Person which I formerly called the Spirit Mercurius in the Divine Nature in respect of its Property For you see that every Will in it selfe is still and every Light is still and the noise maketh the Will manifest which then standeth before the Will and maketh another Centre For the noise or sound is comprehended and carried forth but the Will is not so which you may perceive by a word how that is comprehended and carried forth which is generated in the noise And you know also how the noise hath its beginning in the Heart and goeth forth out of the Essences of the Will and is comprised in the Mouth and yet presseth forth out of the Heart and soundeth out from the whole Person and declareth what is in the Will 73. And wee finde also that the noise is the awakener of the life also the h Or Workmaster Artificer framer of the senses reason and understanding for it is the hearing and bringeth one Essence into another from whence the smell and taste arise also it is the cause of the feeling by bringing one Essence into another where then they feele one another also it causeth the senses for the Essences or the out-flowing faculties comprehend the noise so that every Essence is a will and againe in the will is the introduced Centre to a Genetrix of many wills 74. And secondly wee perceive that the Aire which presseth forth from the Heart comprehendeth the i Or Sound noise and in the mouth maketh a Centre where the will formeth the Word and the will which thrusteth forth from the heart bringeth the noise of the will in the conceived Centre which existeth in the mouth out from the Centre of the mouth and that noise is sharpe and penetrateth through the heart minde and senses for it is gone forth out of the Centre into another Thing or Essence as into another minde and bringeth with its sharpnesse that minde or Essence into its will and if that will or the other minde pleaseth it not it breaketh that will and destroyeth it viz. punisheth that minde which is not k Or agreeable one with its will 75. Thus my beloved seeking and desiring Minde Consider thy selfe search thy selfe and finde thy selfe thou art the Similitude Image Essence and proper portion of God and as thou art so is the Eternall Birth in God For God is a Spirit and the l Or that which governeth thy body government in thy body is also a Spirit and that is proceeded and created out of Gods Government 76. For God hath manifested himselfe in the spirit of Man both in Love and in Anger both the Centres are in it and the Third Centre with the exist of the Spirit is the omnipotency and if the Spirit of this world viz. the Third Principle had not set its barre in Adam which is broken by the Birth of Christ and is made a Wonder being borne as a Great Wonder and shewne in the presence of God 77. Thus in like manner wee acknowledge a Third Person in the Deity which proceedeth from the Father and the Sonne For he is the Spirit of the mouth of God and hath not his originall in Nature but is the spirit of the first will to Nature yet he getteth his sharpnesse in Nature and therefore he is the former and framer in Nature as most powetfull and omnipotent 78. For he manageth the sword of Omnipotence as may be seene by the Image in the Revelation he is the bringer forth the Conductor and the Directer also the destroyer of malice and wickednesse and the opener of the hidden Mysteries he existeth in the Father from Eternity without beginning for the Father without him would be onely an Eternall stillnesse without m Being or substance Essence 79. He is the Essence of the Will as is mentioned concerning the Fire out of which the Aire ariseth which goeth forth from the Fire and as you see that the humane life and its understanding consisteth in the Aire and that the Aire governeth the life so you must understand us concerning the Spirit of God which is the out-going and flowing vertue out of the Heart and Word of God 80. For the Heart is the Word and the Spirit is the former of the Word not that he maketh the Word but he is the selfe subsisting Essence when the wheele of the Essences in the Centre of the Father goe on in Triumph as a Genetrix then he is in the wheele in the appearing or shining of the Liberty and openeth the Genetrix in the Darknesse and causeth the longing of the other or second Will to the Centre of the Word 81. He is the Key in the shining of the Will in the Essences and openeth the Matrix of the Genetrix He is not comprehended by the Essences nor by the Centre of the Word but he closeth with the Word and Heart and openeth the Heart to the n Or representation pressure that so the will of the Father may impresse in the Heart and then he is in that which is impressed and formeth in his own Centre in that which is impressed and goeth forth with the vertue of the Word out from the Heart and expresseth or bringeth forth the Thoughts of the Will 82. For the Thoughts are the hidden seales in the seaven Formes and they open the Spirit that it may come to the Will that so out of one forme of the Genetrix many wills may come and goe forth without number inâ—â—â—itly but yet in the opening and driving of the Spirit and all Wonders without number stand in the opening of the Spirit he it is that manifesteth the Deity in Nature he spreadetb forth the Glance of the Majesty so that it is seene in the Wonders of Nature He himselfe is not the Glance but the power of the Glance and leadeth the Glance of the Majesty of God in Triumph he is the joy of the Deity and maketh the Holy sport with his opening in the hidden seales
the seates of the twenty-foure Elders with the Lambe which was slaine and liveth Eternally and the Auncient of Dayes sitting upon the Throne hath the Booke with seaven seales which the Lamb that was slaine tooke out of his hand and brake open the seales 11. There you see the seaventh Spirit of the Divine Nature which is the joy of the Majesty of God wherein the Trinity manifesteth it selfe and you see the true Angelicall world For the Sea is the Water-Spirit which in the Originall of Nature is the fierce sourenesse but it getteth a skreeke or aspect from the light of God where this forme departeth and the skreek in the darknesse turneth to be a sinking downe into Death where yet the captivated skreeke in the light which is now called joy is also a sinking downe and is turned into Meeknesse wherein the light shineâ—h And it is like unto a Glassie Sea 12. But it is the q Body or substance Corporeity of the Divine Nature and herein the seaven Spirits of God viz. the seaven burning Torches are revealed which the Angel in the Revelation biddeth to be written but the seaven Thunders in the dark Matrix in the fierce Nature he biddeth to be sealed and not written for they would be opened one after another and powre forth their wonders which none should know till they are past till the seaventh seale in Ternario sancto is opened and then shall the hidden Mystery of the Kingdome of God be finished when the seaveth Angel soundeth his Trumpet 13. And heere wee give you to understand what Moses saith God created the Heaven out of the midst of the Waters Behold thou seeking Minde this Glassie Sea which is the Water-Spirit in the presence of God is the Matrix out of which the word Fiat created the Element of Water for the Element of water in this world is an Out-birth out of the Matrix of the Heaven 14. For they use to say God dwelleth in Heaven and it is true and that Heaven is the Comprehension of God wherein God hath manifested himselfe through the Creatures viz. the Angels and the soules of Men for in this seaventh Forme viz. in the Glassie Sea the Nature of the Father standeth revealed in great Holinesse not hi the Fire but the word is the Fire of this source or property and the Holy Spirit here goeth forth through the Word in the Angelicall world and formeth every thing that groweth and liveth for he is the Spirit of life in this source or property 15. Behold thou seeking Minde I shew it to you yet more deeply and cleerely thus Nature is generated out of the Fathers first will which is in it selfe onely a Spirit and a Darknesse and yet is driven so far by the will as into seaven Formes and out of seaven infinitly But the cause of Nature consisteth in the first foure Formes viz. in soure or harsh desiring in the bitter sting in the flash of Fire where the life taketh its originall and the fourth in the skreeke of the Matrix before the Fire where the sinking of the heavy Death downwards and the going of the Fire-life upwards is generated where the Centre then standeth in the midst as a heart in the body out of which the Tincture as the fift Forme of fire ariseth which is the Love-desire and that desire is a penetrating noise or sound in the sixt Forme and the life of the Tincture penetrateth through the sinking downe of Death where then wee understand the Meeknesse of the Tincture which maketh the sinking down corporeall which is the seaventh Forme out of which corporeity in the beginning of this world the Earth Stones Metalls and the whole Centre of the Globe of the Earth were generated and in the six formes of Nature standeth the Globe of the Earth with its Regiment and the seaventh Forme is the Comprehensibility or palpability as is in Earth and Stones and it is the body of the six Formes wherein they performe their work as a spirit in the body And the upper Globe in the Deepe above the Earth hath just such a Regiment in seaven Formes where then the foure Elements keepe the upper Centre and the Constellations keepe the wheele of the Essences of the Will and the Sun the Tincture of Fire wherein every life in this outward world doth consist 16. And just so also is the inward Regiment in Ternario sancto not severed from this world but this world is severed only by a Principle for there is no corner or place in this world where the inward Regiment is not 17. For this world is become corporeall out of the Fathers Nature out of the Wrath out of the seaventh Forme where the Tincture of the Sun maketh it lovely and pleasant againe 18. And therefore the Devill is called a Prince of this world for he is the Prince in the Wrath of the Fathers Nature and the Angelicall world is the Sonnes Nature in great love joy pleasantnesse and Humility for the Word or the Heart of God is the Centre therein 19. And the Flash where Light and Darknesse sever maketh the Principle and severeth it into two Kingdomes where one Centre burneth in the Fire or Anger and the other in Love out of which the cleere Light shineth And you must know that the fierce Flash is the mark or limit of seperation for that is the skreek to Life and to Death where Wrath and Love part which I will explaine to you hereafter 20. Thus wee give you to understand concerning the Angelicall world The Fathers property is no darknesse but the darknesse is generated in the sterne desire and the Fathers property is the Light cleere free Eternity which hath a will to Nature and that light will in the Nature is the flash of the Essences and sharpeneth it selfe in the sterne hard wrath and driveth it selfe on to the fourth forme where the flash of the liberty in the sharpnesse shineth like Fire and there the flash of the liberty divideth it selfe into two Principles one forward from it with the strong might of the Fire the other in it selfe in the free light Eternity and it giveth the r Or Brightnesse Glance to the light Liberty 21. And in this seperation the flash maketh the Å¿ ✚ Crosse where it presseth so terribly through the dark Wrath. And so the fiercenesse with its Centre flieth upwards for the fire driveth upwards and the Matrix of the sourenesse sinketh as a thing that is kild by the skreeke downe into Death and the flash upon the Crosse standeth still Essentially for it hath discovered the Matrix and the Matrix hath infected it and holdeth it captive and the fierce flash in the Matrix turneth to meeknesse for the flash in the terrified and overcome Matrix getteth a terrour of crack also as when water is cast upon fire where yet there is no water but spirit to be understood 22. Thus the fiercenesse of the fire is quenched upon the Crosse
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
the simplicity of this hand 71. For if wee will enter into the Kingdome of Heaven we must be children and not cunning and wise in the understanding of this world wee must depart from our own Reason and enter into obedience to our Eternall first Mother and so wee shall receive the spirit and life of our Mother and then also wee shall know her habitation 72. No wit of our own attaineth the Crowne of the mystery of God it is indeed revealed in the Scriptures of the Saints but the Spirit of this world apprehendeth it not Herein no Doctors though they have studied never so much have any ability in their own wit to attaine the Crowne of Gods secret Mysteries 73. There is none can in his own power apprehend any thing of the Depths of God and teach it to another but they are all children and Schollers in their A. B. C. And though wee write and speake highly thereof yet the understanding is not our own but the Spirit 's of the Mother which speaketh out of its children what it will it revealeth it selfe in a Divers wayes and manners many formes in one otherwise then in another for its wondrous wisdome a Deepe without number and you ought not to marvell that the children of God have not one b The same termes of Expression manner of speech and word for every one speaketh out of the wisdome of the Mother whose number is without ground and infinite 74. But the limit is the Heart of God they all runne thither and that is the Triall or Touchstone whereby you shall know whether the Spirit speaketh from God or from the Devill for the Devill hath also his Matrix and his children therein who also speake out of the spirit of their Mother 75. Here behold the flattering Hypocrites the proud vaine glorious Boasters who account themselves Masters and sufficient able expounders of the Scriptures of the Saints who say wee have studied in the mysteries of the Scriptures of the Saints and we understand them sufficiently and moreover wee have studied and taken our degrees in the University and can make conclusions and determine thus wee will beleeve thus wee will have the Scripture to be understood and Decree strict Lawes and severe punishment against those that will not stick to their Lawes which they execute under the shelter and protection of a worldly power 76. Is not this lifting of himselfe in his own lust and glory above God as the Prophet Daniel speaketh concerning the hypocriticall Antichrist Take heed of those yee Children of God they speake from themselves and not from the Spirit of God they have not the Childrens filiall spirit of humilitie in obedience and love towards their Mother much lesse towards her children They devoure the Childrens Bread and get the in living with deceit 77. They are the true murtherers and Wolves who in their conceived Opinions and proud Conceits stirre up Warres and bloud-shedding and set up all manner of wickednesse and abominations they are the great proud Whore of Babel who ride in the Hearts of Princes through them is powred out the vialls of the wrath of God and yet they call themselves the Lambs and sheepe of Christ 78. O yee Wolves where is your c The Garment of our Mothers childe childes Garment if you have sufficiently learnt the hidden Mysteries of God you are no children and Schollers that goe to Schoole but if you have then live in the Wonders of the Mother in her humility and purity in Gods works of wonder and wee will beleeve you Put off your proud Robe and Gowne and receive us poore A. B. C. Schollers into the Boosome of our Mother and teach us d The Language of our Mother our Mother Tongue and then wee shall live together in unity as Brethren But what shall they say of you The Spirit of the Mother declareth concerning you that you are the proud Whore of Babel riding upon the Dragon in the Revelation of Jesus Christ there is your looking Glasse The Gates of this World Also concerning the Language of Nature 79. Reason alwayes asketh out of what is the Earth and Stones also the Elements and e Or Constellations Starres generated wee cannot know this in the Reason and Art of this world neither can the Bookes of the Doctors teach it wee know it onely in our Deare Mother wee see it in the Light of the Mother but in this world wee are blinde concerning it neither can wee learne it of any body 80. The Writings of the Saints and the Children of God tell us That God created the World by his Wisdome and by the Spirit of his Mouth and it is so neither have wee any other knowledge then that God hath revealed himselfe in his wisdome 81. But this world is not his wisdome but it is a Figure come out of his wisdome it hath not the wisdome of God palpably but the f Or Works Wonders of the Wisdome and this world is onely a similitude of the Deity according to Love and Anger in Nature and g Extra Naturam without Nature 82. For behold the h Starry Sphere Wheele of the Starres and the seaven Planets and also the foure Elements i △ Fire k 🜠Aire l 🜄 Water and m 🜃 Earth and then you shall finde the ground that it is all really an out-birth out of the Eternall Nature where the Deity hath revealed it selfe comprehensibly or palpably 83. For the Spirit of God hath discovered the Image of God in the Virgin of his wisdome and the Verbum Fiat hath created it The Forme of this world was from Eternity in the Nature of God but invisible and immateriall 84. * Note Concerning the Language of Nature Then saith Reason What was Gods Creating The word Schuff which signifieth Created hath it in its own meaning according to the Language of Nature and if you would understand that Language observe in your minde how each word from the heart is framed in the mouth and what the Mouth and the Tongue do with it before the Spirit sendeth it forth 85. If you did apprehend this you should understand every thing in its Name why each thing is called as it is it would be thus understood in the Language of every Nation every one in their own Mother-Tongue And in this place lyeth the heavy Fall of Adam in which wee lost what wee had in the state of Innocency but in the Regeneration of Jesus Christ according to the Inward Man wee have attained it againe 86. You must have the understanding of the Three Principles for the attaining of the Language of Nature for there are Three of them that n Or Frame the Word as in an Image forme the Word viz. Soule Spirit and Body Behold and observe whether it be so or no as I tell you concerning the Language of Nature Try and consider of it not onely in the word o
Native Country into Paradise 17. The desirous Seekers have found out many difficult things and brought them to light and alwaies thought to finde the Pearle of the Creation of this world and it had been much neerer found but that the Time of the seaventh Seale or Angel was not yet come the six Angells must first found their Trumpets and powre forth their Vialls therefore none should contemne n The former zealous Seekers another for he knoweth not under what voyce every one hath been onely that is o Done come to passe which should p Be done come to passe Yet every one hath been free or at Liberty to goe out from the Seale for the Sun of Righteousnesse hath shined q From the Rising to the Setting from the East to the West If any have immersed himselfe in the Darknesse God is not to be blamed for it 19. The Law of God and also the Way to Life is written in our Hearts It lyeth in no mans r Wit or skill supposition and knowing nor in any Historicall Opinion but in a Good will and Well-doing The will leadeth us to God or to the Devill it avayleth not whether thou hast the Name of a Christian Salvation doth not consist therein 20. A Heathen and a Turke is as neere to God as thou who art under the Name of Christ if thou Å¿ Or leadest a wicked life bringest forth a false ungodly Will in thy Deeds thou art as much without God as a Heathen that hath no desire nor will to God 21. And if a Turk seeke God with Earnestnesse though he walke in blindnesse yet he is of the t Heape or Company Number of those that are children without understanding and he reacheth to God with the children which doe not yet know what they speake for it lyeth not in the knowing but in the u Or purpose and resolution Will. 22. Wee are all blinde concerning God but if wee put our earnest will into x God Goodnesse God and desire him then wee receive him into our will so that wee are borne in him in our Will For by the will this world was made also our life and all our doing standeth in the will 23. Or doe you suppose wee speake without knowledge and alone by our selves No the Booke of the Revelation of Jesus Christ sheweth us that the innermost y Chor. Court of the Temple shall be cast out and given to the Heathen who know not the Name of Christ but presse with earnestnesse into God and so they come to him ignorantly 24. And this is that which Esaiah saith I am found of them that sought mee not neither did they enquire after mee For my Name the z JEHOVA LORD was not revealed unto them and thus they are children not in Name but in Will But when the Driver goeth away to his own place then wee live together as Children with our Father Adam in Christ out of whose Loynes life and spirit wee are all propagated and begotten to life through Christ 25. Or doest thou boast of thy Calling that thou art a Christian or a Jew Indeed let thy Conversation be accordingly or else thou art but a Heathen in the Will and in the Deed. He that knoweth his Masters Will and doth it not must receive many stripes 26. Or doest thou not know what Christ said concerning the two Sonnes when the Father said to one of them goe and doe such a thing and he said he would and the other said no and the first went away and did it not but the other that said no went away and did it and so performed the will of his Father and the tother that was under the Name of Obedience or who in word was obedient or had the name to be so did it not 27. And wee are all such one and other wee beare the name of Christ and are called Christians and are within his Covenant wee have said yes wee will doe it but they that doe it not are unprofitable servants and live without the will of the Father 28. But if the Turkes as also the Jewes doe the Fathers will who say to Christ No and know him not who is now their Judge to thrust them out from the will of the Father Is not the Sonne the Heart of the Father and then if they honour the Father they lay hold also on his Heart for without or beyond his Heart there is no God 29. Or doest thou suppose that I a Or encourage confirme them in their blindnesse that they should goe on as they doe No I shew thee thy blindnesse O thou that bearest the name of Christ and thou judgest others and yet doest the same thing which thou judgest in others and so thou wilfully bringest the judgement of God upon thy selfe 30. HE that saith Love your enemies doe well to them that persecute you doth not teach you to judge and despise but he teacheth you the way of Meeknesse you should be a Light to the world that Heathens might see by your works that you are the Children of God 31. If wee consider our selves according to the true man who is a true similitude and Image of God then wee finde God in us and our selves without God And the onely remedy consisteth herein that wee enter againe into our selves and enter into God in our hidden Man If wee incline our wills in true earnest singlenesse to God then wee goe with Christ out of this world out from the Starres and Elements and enter into God For in the will of Reason wee are children of the Starres and Elements and the Spirit of this world ruleth over us 32. But if we goe out from the will of this world and enter into God then the Spirit of God ruleth in us and establisheth us for his children and then also the Garland of Paradise is set upon the soule and then it becometh a childe without understanding as to this world for it looseth the Master or Ruler of this world who formerly ruled it and led it in Reason 33. O Man Consider who leadeth and driveth thee for Eternally without end is very long Temporall honour and Goods are but drosse and dung in the sight of God It all falleth into the Grave with thee and cometh to nothing but to be in the will of God is Eternall Riches and honour there is no more care but our Mother careth for us in whose Boosom wee live as children 34. Thy Temporall Honour is thy b Pitfall Trappe or Ginne Snare and thy Misery in Divine hope and confidence is thy Garden of Roses Patience is a precious hearb O how gloriously wilt thou be crowned what is brighter then the Sunne and yet thou shalt be farre brighter thou wilt obtein a Garland in Ternario Sancto viz. in the Angelicall World in the Eternall Essentiality before the Holy Trinity 35. Or doest thou suppose againe that wee speake historically No wee speake
the very life in our own knowledge or Experience not in an Opinion from the mouth of another but from our own Mouth wee see with our own Eyes which wee boast not of for the Power is the Mothers but wee exhort thee to enter into the Boosom of the Mother and learne also to see with thy own Eyes so long as you suffer your selves to be c Or lulled asleepe rocked in a Cradle and desire the Eyes of others which are strange Eyes in respect of your own you are blinde But if you rise up from the Cradle and goe to the Mother then you shall see the Mother and her children 36. O how good it is to see with ones own Eyes One that is blinde and seeth not the light of this world is accounted as one that is asleepe and dreameth for he heareth of the Pomp of the World but he knoweth it not he apprehendeth it by hearsay and many times thinketh it is better or worse then it is because he seeth it not and so imagineth it by that which is said but he that seeth the light he speaketh according to the Truth for he apprehendeth the Thing as it is 37. So also say I wee are all asleepe in the outward Man wee lye in the Cradle and suffer our selves to be rocked asleepe by Reason wee see with the Eyes of the dissimulation of our Hypocrites who hang Bells and Babies about our Eares and Cradles that wee may be lulld asleepe or at least play with their Bables that they may be Lords and Masters in the House 38. O Blinde Reason Rise up from thy Cradle art thou not a Childe of the Mother and an heire to the Goods and moreover a Childe and Lord of the House why sufferest thou thy servants thus to use thee Christ saith I am the Light of the World he that followeth mee shall have the Light of the Eternall Life He doth not direct us to the flattering Hypocrites Murtherours and Contenders but only to himselfe wee should see with the Inward Eyes in his Light and so wee should see him for he is the Light when wee see him then wee walke in the Light He is the Morning Starre and is Generated in us and riseth in us and shineth in our bodily Darknesse 39. O how great a Triumph is there in the soule when he ariseth then a Man seeth with his own Eyes and knoweth that he is in a strange Lodging Concerning which wee will here write what wee see and know in the Light 40. Wee are children of the Eternity but this world is an out-birth out of the Eternall and its palpability taketh its originall in the Anger the Eternall Nature is its Roote but that which is an Out-birth is corruptible because it hath not been from Eternity and it must all returne into the Eternall Essence out of which it was borne 41. The Starres are out of the Centre of Nature they are the Essences of the Seaven Formes of Nature and from each forme there goeth another Forme all d Or caused by the wrestling Wheele from the wrestling Wheele of Nature and therefore they are so various and numberlesse in our account Though indeed there is a certaine number of them whereby wee know that they must enter againe into the Ether 42. For in the Eternall Centre there is no Number or Measure but it is the Omnipotence in the springing up without number for that which cannot be numbered or comprehended is not Eternall it hath a beginning and end But wee know that the spirit and soule of Man hath no beginning end nor can it be numbered or measured which wee understand by the Constellations of the minde from whence so many thoughts arise which are numberlesse for out of one Thought in a while there may goe forth many more as many as the Starres in the Firmament wherein wee highly knows our Eternity and doe most highly rejoyce that wee know it 43. e Or observe us well heere Understand us aright how this world is in the Ground and foundation of it The Eternall Centre and the Birth of Life and the Substantiality is every where If you make a small Circle as small as a little f As small as a Mite Punctum or Atome Graine or kernell of Seede there is the whole Birth of the Eternall Nature and also the Number-Three in Ternario sancto conteined therein but you include not nor comprise the Eternall Nature much lesse the Number-Three but you comprehend the Out-birth of the Centre the Eternall Nature is incomprehensible as God also is 44. when I take up any thing and carry it away I doe not carry away the Eternity much lesse God and yet the Eternity is in that very thing but the thing is g Exgeneratum out-borne and stirreth not the Eternity and that which is out-borne comprehendeth not the Eternity but the Eternity comprehendeth that which is out-borne throughly without stirring for the Eternity as also the Deity is in one place as well as in another every where for there is no place in the Eternity but the out-birth maketh a place and roome Therefore God saith I am A and O the beginning and the End 45. This world maketh a beginning and God in the Number-Three not without it is the beginning and it also maketh an end and that is the Eternity and also God For before the time of this world there was nothing but God from Eternity and after this world there will be nothing but God in Eternity but the cause why wee comprehend not this is because there is no comprehensibility in God For where there is a Comprehensibility as there is in the Trinity there is beginning and end And therefore wee are shut up in darknesse that wee might labour and manifest God as wee have mentioned to you concerning the Seaven Formes of Nature what an Eternall labour there is therein so that one forme generateth another till they are all brought to Light and so the Eternall is manifest in a Threefold Forme which otherwise would not be knowne 46. And wee declare unto you that the Eternall Beeing and also this world is like Man the Eternity generateth nothing but that which is like it selfe for there is nothing in it but is like it and it is unchangeable or else it would h Or cease to be passe away or it would come to be some other thing and that cannot be 47. And as you finde Man to be just so is the Eternity consider Man in body and soule in good and evill in joy and sorrow in light and darknesse in power and weaknesse in life and death All is in Man both Heaven and Earth Starres and Elements and also the Number-Three of the Deity neither can there be any thing named that is not in Man all Creatures both in this world and in the Angelicall world are in Man All of us together with the whole Essence of all Essences are but one
way 7. O thou poore confounded soule in Babell what doest thou doe leave off all Opinions by what name soever they are called in this world they are all no other then the contention of Reason the New-Birth and the Noble Stone is to be found in no contention neither in any Wisdome of Reason you must forsake all in this world let it be as Glistering as it will and enter into your selfe and onely gather all your sinnes which have captivated you together on a heape and cast them into the Mercy of God and flie to God and pray to him for forgivenesse and the Illumination of his Spirit there needs no long disputing but earnestnesse and then Heaven must breake asunder and Hell tremble it comes just so to passe you must set aside all your sinnes and Reason and whatsoever cometh in the way and resolve that you will not let him goe except he blesse you as Jacob wrestled with God the whole night 8. Though thy h Or Minde Conscience should say no God will have none of thee yet doe thou say I will have him I will not leave him till I am carried to my Grave Let my will be as thy will O Lord I will as thou wilt and though all the Devills encompassed thee round about and should say Hold it is enough at once thou must say no my i Thought and â—â—â—pâ—seâ— minde and will shall not depart from God they shall be Eternally in God his Love is Greater then all my sinnes although thou Devill and thou world have the Mortall Body in your Prison yet I haven my Saviour and Regenerator in my soule He will give me a heavenly Body which will remaine Eternally 9. Try this and thou shalt finde Wonders thou shalt soone get one in thee who will help thee wrestle fight and pray And though thou canst not use many words it is no matter though you can say no more then the Publicane O God be mercifull to me a sinner When thy Will and all thy Reason is once placed upon God with a Resolution not to leave him though body and soule should be broken asunder then thou holdest God fast and breakest through Death Hell and Heaven and goest into the Temple of JESUS CHRIST in spite of all the Opposition of the Devill the Anger of God cannot withhold thee how great and powerfull soever it is in thee and though body and soule did burne in the Anger and stood in the middest of Hell with all the Devils yet thou wouldst breake forth and come into the Temple of Christ and there thou wouldst get the Garland of Pearle adorned with the Noble and highly Precious Stone That Lapis k Sive Philosophorum Philoch-Angularis The Chiefe Corner Stone 10. But you must know that the Kingdome of Heaven is thus sowne in thee and is small as a Graine of Mustard-seed yet thou hast great joy with this Angelicall Garland but looke to it and set it not upon the Old Adam else it will goe with thee as it did with Adam keepe what thou hast necessity or want is an evill Guest 11. At length a young Plant groweth to be a Tree if it stand in good Ground but many a rough and cold winde bloweth upon a young Plant before it come to be a Tree it is unsteady Thou must be brought before the Tree of Temptation and also into the Wildernesse of Contempt and Scorne in this world if thou doest not hold out thou hast nothing if thou rootest up thy Plant thou doest as Adam did thou wilt more hardly set it againe then at first and yet it groweth in the l Or The Paradisicall Essence valley of Roses hidden to the Old Adam 12. For it was a long time from Adam till the humanity of Christ in which time the Tree of Pearle grew hidden under the vayle of Moses and yet in its time it came forth as a Tree with faire fruits 13. Therefore if thou hast fallen and hast lost the faire Garland doe not despaire seeke knock and come againe doe as thou didst at first and then thou wilt finde by Experience from what Spirit this Pen and Hand hath written thou wilt afterward get a Tree instead of thy Plant and then thou wilt say is my Plant during my sleepe become a Tree Then you will begin to know the m The Stone of the Wise men Philosophers Stone observe it The Gates of the Firmamentall Heaven with the Starres and Elements Also of the Threefold Life of Man The Noble Stone rightly brought forth into the Light Spiritually for the Magi or those that are wise 14. If wee will speake of the Noble Stone and bring it forth into the Light to be knowne wee must first shew the Darknesse and deformity of the Stone which hindereth that it is not knowne For since wee know that the Noble Stone lyeth hidden in this world and may be had every where and yet is not knowne wee should therefore seeke to know the cause why it is so hidden 15. Reason saith if this outward world be so dangerous for Man why hath God set him therein or why hath he created it And thus he judgeth also concerning the Devill saying why hath not God turned the Devill into Nothing againe since his fall 16. Yes beloved Reason thou hast found the Stone and with it thou buildest a house of Stone to dwell in The Noble Stone lyeth in the Eternity that which is eternall breaketh not but that which hath a beginning breaketh The Devills are Eternall and therefore they break not they were not in the n Or Condition forme of a spirit from Eternity but their Essences are Eternall 17. And they have put their will into their Essences and their will is eternall as the Centre of Nature viz. of the sterne Matrix is Eternall into which their will is entred so now they are Eternall Spirits therein viz. in the sterne Matrix also they are as a Looking-Glasse for the other Angells and for the soules of Men. 18. But that God should cast away the Third Principle that is the Created World for Mans sake and put it into its Ether before the accomplishment of its Time that cannot be for the Wonders that were foreseene from Eternity in the Wisdome without Substance they must come to have a substance and so in time must the formes of Nature also 19. For God is Threefold in Persons and would also move himselfe Three Times according to the property of each Person and no more at all in Eternity 20. First the Centre of the Fathers Nature moved it selfe to the Creation of Angells and further of this World 21. Secondly The Sonnes Nature moved it selfe where the Heart of God became Man which shall never be done more in Eternity and where it is now done viz. where men become united with the Heart of God as branches on their vine it is done by that onely Man who is God through many and in
many 22. And Thirdly The Holy Ghost's Nature will move it selfe at the End of the World when the World shall enter into its Ether againe and the Dead shall rise againe Where the Holy Ghost will be the Mover and will set the Great Wonders which shall have been done in this world all in the Eternall Substantiality to the glory and manifestation of Gods deeds of Wonder and to the Joy of the Creatures viz. Angels and Men. He will be the Eternall Mover of the Creatures viz. Angels and Men for through him Paradise springeth up againe which wee heere have lost Thus you must know that the great Wonders of this World which must have been done and must passe away lye in our way 23. This world is a great Wonder but it would not have been knowne in the Wisdome of God by the Angels and therefore the Fathers Nature moved it selfe to the Creation of a o Beeing Essence or Substance Beeing that the Great Wonders might be manifested and then when they shall all once be manifested and become substantiall it will be knowne in Eternity by Angels and Men what power and vertue every thing hath had 24. Also the Image of the Number Three or Trinity viz. the Eternall Virgin which stood in Ternario sancto in the Eternall Wisdome in the Substantiality as a Figure p Or Could not should not have been knowne in Eternity by the Angels if the Heart of God had not become Man there the Angels saw the q Glance Lustre or brightnesse Glory of the Majesty in a living Image wherein the whole Trinity was included 25. So also the Centre of Nature should not in Eternity have been manifested to the Angels much lesse the r Rule or Dominion Government of the Holy Ghost if this World with the Starres and Elements had not been Created but so by this meanes the Angels and wee Men also know the Eternall Beeing and all formes ſ Or in by this created world and therefore God hath placed the Image of the Number Three viz. Man in this world that he should open all Wonders and know the Eternall God 26. But the Image doated on it and put its Imagination into it as Lucifer did into the wrathfull Matrix of Nature and so it was also captivated for Adam was to he a Lord over the Starres and Elements nothing should t To stop or hinder touch him he had power over them all he could have removed Mountaines with a word he was Lord over u △ Fire x 🜠Aire y 🜄 Water and z ♠Earth 27. For there was no death in him the light shone in him he was in Paradise Paradisicall fruit grew for him he was one single Man and not two he was the Man and also the Woman and he should have propagated an Angelicall Kingdome out of himselfe and that was possible For he had no such flesh and bloud as after the Fall whereof he was ashamed before the Majesty of God he had flesh and bloud that was heavenly his Essences or faculties were holy he could bring forth out of himselfe without rending of his body an Image like himselfe 28. For he was a Virgin without the feminine forme after the Forme of the Eternall Sophia with a pure modest minde and chast without the least desire of lust his desire was onely to have his like out of himselfe he placed his will upon himselfe and in him was God so his will and God and God in him and he in Paradise 29. But he saw in himselfe two a Natures conditions or qualities formes of the Divine Beeing one without himselfe belonging to this world and the other within him belonging to the Paradisicall world which he also had with full satisfaction to himselfe as his Own and therefore came the Commandement and said Eate not of the mixed fruit Good and Evill else yee shall dye But he b Or set his Imagination Imagined so long till he was captivated he still thought he would eate of both viz. of the Paradisicall and of the forbidden fruit and so live for ever and so he continued forty Dayes as the second Adam in the Wildernesse was so long tempted and Moses was so long upon the Mount where Israel was tempted to try if it were possible to live in the obedience and will of the Father and so long he went on till he sunck downe into a sleepe 30. For Moses saith God suffered a deepe sleepe to fall on him and then God saw that it was not possible for him to continue in perfect obedience for the Lust had captivated him and so he suffered him to fall into a sleepe which signifieth Death where the Woman was made out of him and the Spirit of this world formed Adam into a Man such a one as wee are at this day and Eve into a Woman which when they awakened they saw not for they were yet in Paradise till they had eaten the Earthly fruit and then the Spirit of this world took the soule captive and its Essences became instantly Earthly and its flesh and bloud Beastiall at which they were ashamed and took notice of their Beastiall forme in their Masculine and Feminine Members 31. And so they were driven out of Paradise and the Word of the Lord Verbum Domini with a Promise of a Treader upon the Serpent set it selfe in the Light of their Life which before dwelt and ruled in him viz. in Adam that remained now in its owne Principle and the Image remained in the Outward Principle and was captivated by the Spirit of the Starres and Elements the Regiment or Rule and Dominion of this world dwelt now in these Persons and they became Earthly 32. Whereupon God cursed the Earth also for Mans sake so that no Paradisicall fruit grew any more All was gone save onely the Grace and Mercy of God which was still left for they now stood as to the Ground of the world in the Abysse of Hell with all Devills and they lived in weaknesse as wee doe now at this day 33. They begat their Children in two Kingdomes viz. in the Kingdome of Wrath and in the Kingdome of Love for the Anger of God had taken hold of them and desired to shew its wonders in them so also the Treader upon the Serpent had taken hold of them in the Light of Life and desired also to shew its wonders in them 34. So there was strife and disquietnesse as may be discerned by their Children the first that was borne of Woman became a wicked Murderer and strove to suppresse the Kingdome of God and the second was a holy vertuous Man In briefe you see this throughout the Holy Scripture especially by Caine and Abell by Isaack and Ismael also by Esau and Jacob who while they were yet in their Mothers womb strove c Or about for the Kingdome of God and c Or about for the Kingdome of Hell and therefore
of the World from our u Aliter Eternall own Light which wee have from Grace wee will speake from that and not from a x Or Opinion supposition as doubting whether it be true or no. 55. They say that which the Eyes see the Heart beleeveth it is good to see with our own Eyes but he that seeth with the eyes of another or he that depends upon anothers words is alwayes in doubt whether the Spirit be true or false 56. Therefore it is good to have the Noble Stone which Abraham Moses the Prophets and Apostles had that giveth assurance and pointeth at the false y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magus Magos such as are Magi in the History onely which they strut about withall in state like a whore that would be accounted a Maide and yet is big with childe 57. And so they are big with Darknesse and wrath and yet they alwayes cry out Here is the true Church heere is Christ flock all hither yes indeede run after the whore of Babell who is big with stately Pride give something towards her childe-bed that shee may fatten her whorish stomack and satisfie her z Seeming holy Glistering Hypocriticall stincking Pride 58. They are like whores who when they are said to be whores will not endure it but curse and rayle and so also when the Spirit of Truth layeth them open then they cry O Heretick Heretick fire and fagot O run away be gone all of you the Devill is in him thus they miscall the Spirit of God because they do not know a The Spirit of God it 59. Wee doe not write this out of a desire to contemne them for wee know the great misery of our captivity but wee write it to the end that the simple who cleave so very fast to their words and beleeve all that the Devill powreth forth in wrath might every one of them enter into themselves and try whether it be Truth or no and that men might not be so zealous in blindnesse with anger and envy without knowledge whether it have any Ground of Truth 60. Wee have too much experience of this that many times the Holy Ghost is called a Devill and the Devill called a good Spirit which happeneth out of Ignorance for the flattering Hypocrites doe so fill the Eares of the Layety with their Eloquence in their Sermons and drawing the Scriptures to their desire and meaning 61. O what horrible b O◠wickednesse Blasphemy it is that the Spirit of God must be thus slandered by the Image of God though wee doe not say that the Image it selfe doth it but the Serpent in the Image so soone as the Winde is turned away from God the Serpent taketh hold of it and then ruleth it and powreth forth Blasphemies against God and his Children Therefore observe this following Text. Heere the Author againe sheweth the Eternall Beeing 62. As God the Father himselfe is All he is the Number-Three of the Deity he is the Majesty he is the still Eternity he is the Nature and in it he is the Love and the Anger the Anger is a cause of his Strength and Might as also a cause of Life and of all Mobility as the Poyson or Gall in Man is and the Love is a cause of the Heart of his Majesty and a cause of the Number-Three and of the Three Principles 63. And as wee know and have mentioned before that the Fire is a cause of the Light for without fire there would be no Light so there would be no Love without Light the Light is Love or pleasantnesse for it is kinde and amiable and wee see that the Light and the fire have two severall properties or sources the fire is biting wrathfull devouring and consuming and the Light is pleasant sweet and desirous of a Body the Love desireth a Body and the fire also desireth the Body for its nourishment but devoureth it quite and the Light c Vivifieth it raiseth it up and desireth to fill it it taketh nothing away from the Body but c Vivifieth it quickeneth it up and maketh it friendly 64. So you must understand us concerning the Eternall Beeing The Eternall Beeing is so and if it were not so all would be as nothing but an Eternall Stillnesse without Beeing and that wee finde to be so in every thing 65. Thus wee may consider with our selves whence it ariseth that there is a wrathfull and a good will For you see the Fire hath two Spirits one is that which proceedeth from the heate and the other that which proceedeth from the Light Now the Heate is Nature and the Light is the Eternall Liberty without or beyond Nature for Nature comprehendeth not the Light 66. And so you must understand as concerning the two sorts of wills in God the one is Nature and is not called God and yet is Gods for he is angry severe sharp as a sting consuming attracting all things to himselfe and devouring them alwayes striving to flie up above the Light which is the other will and yet cannot as the fire doth which the higher it flyeth the higher goeth the Light and so they may well be called two Principles 67. For the Light desireth substantiality and preserveth the substantiality and doth not consume it but the fire desireth to devoure all things and turne them to nothing and when it hath turned all to nothing it becometh a darknesse 68. And therefore hath God moved himselfe in the Light of Meeknesse and attracted the Meeknesse so that the Light hath a substantiality and that is Water or in Ternario sancto the Water Spirit which holdeth the fire captive so that the fire is a darknesse and is not knowne except it be kindled and it standeth in it selfe in the hunger in the Eternall Darknesse and so is a continuall Desire 69. Out of such an Originall come the Devills for it is the fierce wrath of God and whatsoever is false and evill hath its originall thus out of this d Or womb Matrix as also all the Creatures of this world let it be Heaven the Starres the Earth or what it will they have all a twofold source viz. the fire and the water in those two consist all bodyes Heavenly and Earthly the heavenly consist in the Matrix of the Water and they have the fire hidden in them 70. For the watery Matrix which is onely a Spirit of a soft property holdeth the fire captive and so the Majesty shineth in the Meeknesse e Through and through transparently 71. And the Earthly Bodyes consist in the palpable substance for the water becometh materiall in the kindling which matter is drawn together by the wrath in the Fiat part to stones and part to Earth all according as Nature is in its seaven formes and the water hath quenched the Fire so that the wrath is in the Darknesse like a hidden Fire 72. And where the Matrix continued and was not so quenched by the
comprehensible water there it is created into Starres for a Starre is onely Fire and Water concrete together but seeing the fire in them burneth not and that the water in them doth not quench the fire thereby wee underâ—tand that that water is not materiall but is as an Oyle in which the light burneth which is not such water as putteth out the Light but preserveth a continuall burning Light without any great source or fierce consuming property 73. Thus the Starres are a f Quintessence Quinta Essentia a fift forme f Quintessence distinct from the Elements as the fat in a Creature is a cause that the fountaine of life burneth so the Quinta Essentia is a cause that the Starres burne yet the Starres have them also all the Causes of every thing that is in this world all that live and move is stirred up from their properties and brought to life 74. For they are not onely fire and water though the fire and the water be the chiefe in them but also they have in them hardnesse softnesse darknesse bitternesse sourenesse sweetnesse and all the g Vertues powers of Nature they have whatsoever the Earth hath contained in it For every Starre hath a severall property all according to the h Effects operations predominancy Essences of the Eternall Centre of Nature 75. All is comprehended in the Creation and come to a beeing so far as their properties at the same time stood open in the wheele of Nature when the Eternity moved it selfe to the Creation 76. And the Aire is the Spirit which is mixed with all sorts of Formes and as the heate goeth forth from the Fire so also the Aire goeth forth with all powers continually from the fire and therefore it is unconstant suddenly the Aire awakeneth one forme in the Centre of Nature suddenly another and so there is continually a wrestling and overcoming suddenly a beeing above and then a beeing under againe 77. The whole Deepe between the Earth and the Starres is like the Minde of a Man where the Eyes suddenly behold a thing and conceive or frame a will or desire therein and bring it i To passe or to be to substance some things they behold onely with cursory thoughts and some things in a perfect k Resolution or purpose beeing so that the mouth and hands goe about it to bring it to passe thus the Deepe also is like the Minde suddenly it is intent upon one Starre suddenly upon another and the Sun is the King and the Heart of the Deepe which shineth and worketh in the Deepe and the other six Planets make the senses and understanding in the Deepe so that alltogether is as a living Spirit 78. Which you may understand by a Beast which formeth its Spirit herein also in the Fowles and also in us Men according to the Adamicall Man but this Government or Dominion and spirit hath not divine wit and understanding for it hath beginning and end and that which hath beginning and end is not spirituall or Divine but it is Naturall and Transitory as you may see by the Winde how suddenly it is raised in one place and suddenly layed againe and then suddenly raised in another Place and so forth 79. So also the Constellation is a cause of all sorts of outward worldly l Or wit Wisdome Arts and Policy also a cause of the Ordering of every Government or Dominion of this world amongst Men after the Fall also among the Beasts and Fowles also it is the cause and bringer forth of all hearbs plants and mettalls also of Trees that they grow 80. For that which the Constellation conteineth in it lyeth all in the Earth and the Constellation kindleth the Earth and it is all one Spirit and one Dominion which I call the Third Principle For it is the Third Life in God the awakened Life and not an Eternall Life for in this Third Life shall onely the Great Wonders which lye in the Centre of the Eternall Nature be brought into a visible substance whose figures remaine for ever but not in the Essences they all returne againe into the Ether as it was before the Creation so it will be againe at the End 81. But all of this world remaineth standing in the Eternall Nature with its colours and figures like a m Or Land-skiffe Picture else the Creatures as Angells and Men which are Eternall should have no Joy Thus they shall n Or Be omnipotent enjoy all and yet there will be a springing blossoming and growing but without feeling of any fiercenesse or of the Fire for the Essences are no more a substance and therefore it affordeth no fire the fire is an Eternall darknesse and gnawing in it selfe and that is called the Eternall Death concerning which the Scripture witnesseth throughout Doe not account this a fiction for it is true wee speake faithfully what wee know and understand in the boosom of our Mother viz. in the Mercy and Eternall Wisdome of God The Eighth Chapter 1. NOw as there is a Life and Spirituall Government in he Deepe of the World in all places so that all Creatures are included as it were in one Body which affordeth them life nourishment wit wisdome and Art in all kindes of them in Men Beasts fowles Fishes Wormes Trees and Hearbs every one according to the kinde of their Essences so there is also a life in the Eternity within this world which the Spirit of this world comprehendeth not which hath all the properties of this world in it but in no such kindled Essences 2. For it hath no Fire though indeed it hath a mighty Fire but it burneth in anotte source or property viz. in the desiring It is soft delicate or pleasant without paine also it consumeth nothing but its Spirit is Love and joy its fire maketh Majesty and brightnesse and that hath alwayes been from Eternity it hath no ground it hath its springing up and blossoming but not out of such Earth as wee walke upon and yet it is Earth which in my whole Booke I call Substantiality for it is the Eternall Body without any defect there is no want in it nor sorrow nor misery no such thing is knowne there at all there is no Death Devill nor Anger knowne in it but such things stand altogether in the Darknesse or in Eternall oblivion hidden in the first Principle 3. And this Angelicall World or Eternall Substantiality wee call Ternarius Sanctus and that very rightly though the Latine Tongue understandeth onely the a The Trinity Number Three thereby yet the Language of Nature comprehendeth it together as one onely Body 4. For as this Principle of this outward World is together as one Body so God the Kingdome of Heaven Angells Men Paradise with all Heavenly and Divine b Beeings things and Properties are all but one Body and together are called God Majesty and Eternity 5. For the Majesty is the Light of that Body
of the source of the Fire 35. For it is so subtile that the Fire cannot hold it and so is an attracting and t Or flying away recolling againe For the Fire willeth eagerly to have that againe which is flying forth and so there is a perpetuall strife 36. Thus you see it very plainly and openly that the life of the fire letteth goe the Aire for it will not stay in the source or property of the fire for it flieth eagerly and the source or u Or vertue property of the fire continually attracteth the same back againe into it And so the Fire is blowne up or else it would be smothered and become dark and for that cause it reacheth thus after the Substantiality viz. after the Aire 37. For no x Vertue or Life source desireth the shutting up in Death and that is also called Death when the Life is shut up besides that there is no Death 38. For in the Eternity there was never any death at all nor shall be ever But that which is called the Eternall Death is a shutting up of the Tincture where the Tincture goeth away like a y Or figure shadow and so the Centre viz. the source or fountaine of the Fire remaineth in the Darknesse and floweth in meere wrath in it selfe and would very faine reach the Tincture againe and yet it hath no power to doe so for the Tincture onely is the power which bloweth up the Fire 39. Consider heere what Hell and the Eternall Death is for it is just so and know that the Devills have lost the Tincture of Meeknesse who now are a wrathfull fire-source without substantiality for they have no Body 40. Secondly Consider also the Element of Water and as you know that it hath its originall in the spirit of the Creature so also it hath its originall in the Deepe of the World which is also a Spirit and hath such a life as other Creatures have 41. And Thirdly Consider that there are two sorts of Fires a Hot and a Cold for as the Heate z Or concreteth contracteth together so doth the Cold which turneth Water into Ice and maketh a a Heterogene body strange body out of the Substantiality or Water which is not its owne 42. By this wee give you dearly to understand the Fall of Lucifer who thus reached into the Centre of Nature into the harsh Matrix and awakened it so that it concreted the Substantiality and so Earth and Stones came to be 43. You will say Why did God suffer b The fall of Lucifer it The Answer is He was a Prince and Throne-Angell and was created with the first Creation and therefore since he was a cause of the Third Principle understand of the Out-Birth therefore Christ called him also a Prince of this World for he had also a Free will like us Men. Wee oftentimes c Or make doe workes which are contrary to God onely for our State and Honour as is seene in Forts Castles and * Pallaces Sumptuous Great Houses 44. So Lucifer also would be as a God and Creator all which might have been well enough for that was not his Fall no more then it was Adams Fall that he Imagined whereupon God suffered the Tree of Temptation to Grow but it was his Fall that he awakened the Matrix of the Fire and would domineere over the Meeknesse of the Heart of God 45. That awakened Matrix of the Fire is now his Hell and God hath captivated that Hell with the Heaven viz. the Matrix of the Water For Lucifer would faine that the Place of this World d For the place of this world would have burnt in the Fire for Lucifer should burne in the Fire for him to domineere in and therefore God moved himselfe to the Creation and did create and so there was Water which captivated his wrathfull Hell as the Pleasant Sunne shutteth up the Astringent Cold and turneth Ice into Water whereby Fishes and other Creatures grow and Live 46. And the Cause of the Sea and of the Great Deepe Waters whose bottom cannot be fathomed is that the Matrix of Nature was in e Where the Great Waters are those places so far enkindled in the Fire 47. And heere wee give you an Example of this Consider Sodom and Gomorrha when their sinnes became Great and that the Devill dwelt there and would have a Kingdome there for himselfe God permitted that the Prince of this world should burne those five Kingdomes wherein the Devill intended to dwell with fire and Brimstone But when the Devill thought to be Lord and to have his Habitation there then God brake his Pride and Stoutnesse and caused Water to come upon that Place and alayed his Pride 48. And in this wee have an Excellent Example of Gods care for his children which depend on him for when he saw the f Or that the Anger was kindled Wrath he brought forth Lot out of Sodom And further you have heerein a full Example that when the Wrath of God beginneth to be kindled he maketh it knowne to his Children before hand that they might flie from it as he told it to Abraham and Lot and commanded him to flie from it and so he hath done from the beginning of the World For the Prophets were for no other end but to declare the Anger of God and to command the children of God to flie from it as may be seene by what was done to Jerusalem and the Jewish Nation and hath been alwayes done to all People from the beginning of the world to this Time For when no Punishments or Judgements more can be expected then Prophecying shall cease 49. Therefore let none blindfold themselves Note but consider what such a Warning and Revelation signifieth which at present is propounded to the World This is the Time of the overthrow of the Dragon with the Whore of Babell which shall goe downe into the Abysse Now he that will not flie yet let him have warning of it He that will bring the Whores marks forth into the Light will have great ignominy and reproach by it wee speake what wee ought the Day dawneth the Sun will suddenly arise account it not for a Fiction it is concluded and knowne in Ternario Sancto Looke into the Scripture in the Revelation which the Sophisters had rather it were cast out of the Bible but the understanding of it will soone bud forth and then the Pedlers of the Beast and of the Whore will stand in great shame and none will buy their ware any more No sword destroyeth the Whore but her own Mouth choaketh her for there are nothing but Lyes and Blasphemies in it and yet shee seemeth as if shee were God Therefore say wee let every one looke to his own Doing lift up your heads as Christ saith for the time of your Redemption draweth neere you are baptized with water but he that will baptize with the Holy Ghost and
with the Fire of his Wrath is already on his way be not wilfully blinde 50. Thus understand us right concerning the Life of Man as wee have now mentioned This last forementioned Life is g Solely or alone singly in the Beasts for it hath its Originall onely in the Principle of this world in the Matrix of Nature which is every where such a Spâ—rit and such a Life in it selfe 51. And in Man the life is twofold for Man hath also the life of this outward Principle in him but he desireth also another life which is higher and better then this 52. And now where there is a Desire there is a Mother who is the Desire it selfe for no Desire can make it selfe it must arise out of a will and the will must come out of the Tincture which is the Life of the Will 53. Thus wee know and have searched out that in the Tincture of the Principle of this world viz. in the life of this World there is also another Tincture which wee have an apprehension of in our selves If there were not another Tincture the Life would desire nothing more 54. Yet wee cannot say that the outward Life desireth any thing more it desireth nothing else but its own Mother viz. the Principle of this world For it is onely a Spirit therein for no Principle desireth another a Principle is a peculiar life and hath its Centre to Nature and therefore wee call it a Principle because there is a Totall Dominion in it as there is in the Eternity which Dominion desireth nothing more nor higher but onely that which may be generated in its own Centre as you may easily perceive it by the Kingdome of Heaven and the Kingdome of Hell for the Kingdome of Heaven desireth nothing but the Divine Beeing but Hell desireth that which is wrathfull murtherous fiery soure soarring Astringent and whatsoever is in the Property of Anger in the Fire 55. Now there being in us a desire after the highest Good and after the Eternity that desire must needs proceed out of the Eternall and highest Will out of the highest Beeing and its life is also out of the highest Tincture for where there is a Desire there is Fire for the Fire desireth substantiality that it may have whereon to feede and yet it selfe can make no substantiality but it maketh the Tincture and the Tincture maketh the substantiality as is above-mentioned 56. Now the Tincture is a Creature for it hath a Body as may be seene in the Tincture or colour of Gold though it be not palpable yet it is h Essentiall substantiall and the understanding is in the Tincture for it is a wrestling with the Fire and flieth before the Fire and yet cannot flie away because the Fire i Desireth generateth it and continually attracteth it againe into it selfe and it still striveth to get out from the fire with the substantiality and is after the manner as a Man fetcheth Breath 57. Therefore wee give you now rightly to understand it thus you see that the Tincture shineth and in the shining there is no stirring but a constant Lustre and yet in the Lustre there is all power as in the Tincture and it is an Eternall Stillnesse and the Tincture is the stirring and also the life Understand us rightly and deeply for it is the deepest Ground and foundation in Heaven 58. The other Desire in Man after the Highest Good is the soule which standeth in the Eternall Mother for every desire hath its originall out of its own Mother therefore this is a desire of the Eternity and not the Eternity it selfe but the Tincture of the Eternity and the Majesty viz. the glance in the Still Habitation as is now mentioned 59. Now if a Spirit be in its own Mother it desireth not to goe out from her againe as the aire-Aire-spirit doth not desire to goe away from the Body neither doth it desire any thing more then what is in its Mother and in its Centre 60. But yet wee finde and understand it in our minde that the soule willeth to be out of this Earthly Mother in which it standeth at present and not onely so but it desireth the house of its own Mother viz. it s own Tincture and the Majesty also the Eternall Rest out of the Tincture 61. And so wee search and finde and have it in true knowledge that the poore soule in the Spirit and in the Tincture or life of this outward world lyeth captive in a strange Lodging and hath not its Light of the Majesty for if it had that it would be at Rest and desire nothing more 62. Also wee finde that it lyeth captive in Death in much weaknesse for if it had its right Tincture then should the Majesty wherein it is a childe of God shine in it 63. Therefore wee say that the poore soule of Adam was captivated by the Spirit and Principle of this world and received the Tincture of this world into it and then Instantly the Majesty brightnesse of God remained standing in its own Principle for the soule put its will and desire into the Spirit of this world and it selfe entered into it 64. Thus God shut up the Heaven in the soule so that it knew its Majesty no more and there was perplexity and great misery that an Eternall Creature should come to be in another Principle in another Centre Heere the seaven Seales to the Book of the Eternall Life were shut to the soule for the Centre of its life was shut up and captivated in the Eternall Death it could no more stirre any forme in the Centre of its Life it lay in Hell like k As a dead Corpse in the Grave dead Bones the Dragon had it in his Jawes 65. For it was in the house of misery there was none that could help it no Angel no Throne-Prince no Creature neither could the Centre of the soule help it for its fire was extinguished the spirit of this world had swallowed it up as the water devoureth the brightnesse of the flaming Iron for the Will of the soule was entred into the Spirit of this world and had married or joyned it selfe thereto l The Will it was in another Mother as it is now at this Day 66. And so now if the Mother of this world had been broken as it doth breake indeed then the soule should have stood in the Eternall Death in the Darknesse Heere m Or Remedy Counsell was at an end the faire Creature was captivated by the Kingdome of Hell which triumphed over it The highly Precious Gate 67. Heere was no Counsell in the whole Deity unlesse the Eternall Word and Heart of God did become Man and did enter into the Third Principle into humane flesh and bloud and assume a humane Soule and goe into Death to the poore soule and did take away the Power of Death which held the soule captive and the wrathfull sting of Hell which it had
might feare and honour him this is even the Poyson of the Devill who hath also such an intention which he satisfieth by doing as much as he can 20. Secondly he desireth riches goods and money much eating and drinking and careth not by what meanes he cometh by it it is the Spirit of this world which desireth onely shelter and fulnesse as a Beast doth 21. And thirdly he desireth the Kingdome of Heaven also he desireth and panteth after that but in much weaknesse and is alwayes in doubt thinking he is a Sinner and that God desireth not to have him yet he sigheth and panteth after it and would same be saved he prayeth and yet doubteth he hopeth and yet feareth he hopeth for amendment and deliverance from one day to another and alwayes supposeth it will be well to morrow to morow thou wilt have power to goe from this course of life and enter into another thus it is alwayes with him 22. This wee doe not speake concerning the Swine-like Men who lye wallowing in the Myre who never seeke for any amendment but we speake concerning the poore sinners that are between Heaven and Hell who have incitements to both of them and yet are held back 23. Yet observe what Man doth he followeth all these three desires he continually seeketh power and honour till his end he continually hunts after covetousnesse money and goods to eate and drink and though he have superfluity yet in his covetousnesse he hath not enough he doth as if he were to live heere for ever and then thirdly he also panteth after the Kingdome of Heaven for the poore soule is very much perplexed and is ever afraid to the Devill and the Anger of God and would faine be released but the first two Kingdomes doe presse it downe and barre it up in their Prison in so much that many a poore soule casteth it selfe away into the Abysse and despaireth of the Kingdome of God Of the Devill who changeth himselfe into an Angel of Light 24. They say The Devill cometh to Man in the forme of an Angel and it is true Observe what he doth that he is accounted an Angel and is accounted good when the poore soule is thus disquieted and many times presenteth to the Body Death and the Anger of God he hindereth not that he often lets the poore soule runne with the Body to the Houses of Stone to the Churches or whither it will he puts it on most willingly of all to goe to the Stone Churches and there saith to the soule Now thou art Godly and Devout thou goest diligently to Church 25. But what doth he then when any teach of the Temple of Christ and of the New Birth then he soweth other Thoughts into the Spirit of this world in Man Sometimes Covetousnesse sometimes he sets the Eyes upon Pride State and Beauty sometimes he catcheth the Spirit with the Lust Imagination towards Men or Women according to their sex and tickleth the Heart with wanton Lust sometimes they are lulled fast asleepe 26. But when the Preacher is a Sophister and a malicious slaunderer or rayler or perhaps many times in performance of his Office and from a good meaning rebuketh men according to their deserts There the Devill sets open every Doore and Gate and tickleth the Hearts of the Hearers therewith and the Heart wisheth still more and more of that that is very fine to keepe them from falling asleepe 27. And when such people goe from Church they can repeate every word very readily and that best of all which tends to the disgrace of others with that they feast themselves the whole weeke long it is more acceptable to them then the Word of God 28. Behold this is a Devill in an Angelicall forme when they suppose that if they doe but run to Church together such a one is a very good Christian But if they have learnt no more but to scorne mock and deride others and bring it home to their families it had been better they had all that time been wallowing in the mire or that they had been fast asleepe and then the Devill should not have defiled their soules in the Church of stone with wantonnesse and scorne O how happy a sleepe it is in the Church when the Preacher inviteth the Devill into the Heart for a Guest it is better to sleepe then to Imagine wantonnesse or to fill the heart with revilings and scorne 29. O you Sophisters that fill your Sermons with reviling of your forefathers that are dead long agoe you that out of Envy often revile honest hearts according to your own pleasure how will you be able to stand with your Lambs whereas you should have led them into fresh greene pastures into the wayes of Christ viz. into love chastity and humility but you have filled them with revilings it were better you were in a stable or hogssty with your revilings then in a Pulpit and there you would seduce no body 30. I speake not this out of a desire to reproach any body but I doe onely what I ought to doe I despise none I onely discover the smoaky Pit of the Devill that it may be seene what is in Man as well in one as in another unlesse he be regenerated anew and then he resisteth the Spâ—rit of the Devill and thrusteth it away from him 31. The other Devill is more crafty and cunning then this but is also a Glistering Angel with e Text Cowes feete cloven feete when he seeth that the poore soule is afraid and desireth to repent and amend then he saith Pray and be devout Repent for once and away but when the soule goeth about to pray he slippeth into its heart and taketh away the understanding of the heart and putteth the heart into meere doubting as if God did not heare it he represents Sinne before the Heart and saith To morrow it will be better leave off you will not now be heard 32. Thus the Heart standeth and repeateth over the words of a Prayer as if it were learning somewhat without Booke and the Devill taketh away the vertue efficacy of them out of the Heart so that the soule cannot reach the Centre of Nature as Christ saith The Devill taketh the Word out of your hearts that you may not beleeve and be saved 33. Then againe the soule standeth and saith it hath Prayed but it hath not prayed it hath onely rehearsed words not in the Spirit of the soule in the Centre where the fire is to be struck or f Or the earnest purpose awakened kindled but in the Mouth in the Spirit of this world and they vanish in the Aire or else as words wherewith Gods Name is taken in vaine But heere this should be observed Thou shalt not use the Name of God in vaine and unprofitably in thy mouth for God will not leave him unpunished that useth his Name in vaine 34. There belongeth great Earnestnesse to Prayer for Praying is calling upon God
and vertue of all Formes and is a pleasant b Or Musician Lutinist for it singeth a song that they all love to heare and c Or feele relish which ought to be well considered 101. And below Venus is Mercury to whom Venus give its vertue together with its sincking and therefore Mercury is so pleasant and loveth to talke of all then d Or Witts feats and devices Ingenuities of Nature it is a nimble sudden awakener of the Seede which Venus giveth to it for it will needs awaken the Body or bring the body into beeing and because it hath much skill therefore it will e Or converse and meddle in every thing wander into every thing and giveth speech to the Body and awakeneth the Body and giveth it senses especially in the Braine and in the Matrix of the Seede 120. Under Mercury standeth the Moone and there the sincking standeth still and is a substance mixed of all it affordeth the Carcasse and all that belongeth thereto it taketh all to it and maketh the whole Image as a Beast it is the Corporeity Venus congealeth in it it retaineth all for it letteth nothing sinck downe and it standeth alwayes in feare of falling in respect of the Earth which standeth under it for it feeleth the Anger in the Earth and therefore is affraid and doth not sinck downe but runneth and maketh hast about as if it were fugitive it is a false thing for it desireth both that which is superiour and that which is inferiour and flattereth with the Centre of the Earth and with the Centre of the Sun 103. And as this Dominion or Goverment in it selfe is so is the Dominion in every Creature also their life standeth thus and you see how the Wheele turneth round as in in the Centre and the body with the Essences standeth still 104. The six Planets run round about the Sun as about their Heart and afford vertue to it and draw vertue from f Aliter in the Sun the Sun so also the life windeth it selfe thus about the Heart and penetrateth into the Heart for the Spirit-Life penetrateth to the soule which burneth as a light out of the Heart out of the Tincture of the Heart and windeth it selfe inwards thereinto and they alwayes drive forth one another and so this forme is as a turning Wheele for the Life of the Spirit is thus in its Originall 105. They who say that the Sun g Or runneth a course round about in an Orbe Note goeth forth speak as the blinde doe of colours and have never knowne the Centre of Nature yet they are not to be blamed for that for it was reserved or sealed till the Seale of the Sun opened it selfe at the seaventh sounding of the Trumpet Observe this it is no fiction or boasting it doth concerne you all or else you will die in blindnesse for which God is not to be blamed 106. The World after the Fall hath but one Eye for it hath lived under the six Seales understand under the six Planets with its knowledge but you h You shall see with solar eyes in the time of the seaventh Seale shall see the seaventh Seale with the Eye of Sol wee heere speake what wee know 107. Understand us aright thus wee will give light to those that hardly apprehend it Behold and observe The whole Government of this world in every Life cometh from the Constellations good and evill and they are also the cause that the foure Elements Fire Aire Water and Earth were stirred up else all in this world would be still 108. And so now you see the upper Government especially in the seaven Planets for they are the Government or Dominion of the Spirit and that is two-fold They have the Tincture-Government viz. the Fire-Life and also the Aire-Government viz. the Water-Life the Three Planets above the Sun doe together with the Sun manage the fire-life and Government and the Three beneath the Sun are the going forth of the fires-Tincture and are a sincking downe and doe together with the Sun manage the Aire-Government and have the female kinde for they have the Substantiality of the Matrix and the Tincture of the Upper Matrix the Tincture retaineth the soule and the Nether Matrix of Venus retaineth the Spirit 109. Thus the Upper desireth the Lower and the Lower desireth the Upper and is indeed but one body for Sol is the Heart and hath the Lustre of the Majesty of this outward Third Principle 110. Thus you understand the Two i Of Sexes kindes the Male and the Female The Male or Man is the Head and hath in him the Upper Government with the fire of the Tincture and he hath in his Tincture the soule which is desirous of Venus which is the Corporeall Matrix for the soule will have spirit and also body and that hath the Matrix of the Female or Woman 111. And the Lower Government is the Female or Woman and her Government consisteth in the Moone for Sol affordeth it Heart and Venus affordeth it Tincture and yet hath no fiery but a watery Tincture and therefore k The Moone it affordeth the Aire-Spirit and her Tincture doth not stand in the l Oâ— Wit Wisdome and therefore the Man must Rule her for the Tincture of the Fire is the sharpe Tryall of every m Or Thing Substance 112. Mercury is the stirrer up of n Womens their Tincture and therefore they are so talkative and the Moone hath o Moone their Matrix which is our of all the Planets and is afraid of the Earth and therefore maketh such hast and taketh vertue and power in the wheele from all the Planets and Starres where ever it can It desireth Sol vehemently and therefore draweth also his Lustre to it selfe and as the Moone longeth after the Sun for it selfe is of an earthly quality and desireth the Heavenly Heart so also the Feminine Matrix longeth after the Heart of the Man and after his Tincture viz. after the soule for the foule is the Eternall Good 113. Thus Nature longeth after the Eternall and would faine be delivered from the vanity And thus the vehement desire in the Feminine and Masculine p Or Sex Gender of all creatures doth arise so that one longeth after the other for Copulation For the body understandeth it not nor the Spirit of the Aire onely the Two Tinctures the Masculine and the Feminine doe understand it for a Beast knoweth not what it doth only the Tinctures know it which drive it thus 114. For the Fiat sticketh in q The two Tinctures them they musf manifest the great Wonders of God For the Spirit of God moveth upon the Water of the Matrix in Venus and in the Matrix of Jupiter viz. in the Matrix of the Braine and leadeth the Fiat 115. For the Heart hath the Matrix of Venus and the Braine hath the Matrix of Jupiter thus the Spirit of God rideth upon the
care about the Number Thousand it standeth upon the Crowne of the Virgin in which are set Twelve Starres six of them Divine and six Humane k The Number 1000. is the Number of the Crowne the Number 100. is the Number of a Man the Crowne hath the Number Thousand and the Virgin the Number Hundred 9. Christ saith Seeke first the Kingdome of God and all other things will be added to you All lyeth in the willing for the willing maketh the desiring and the desiring receiveth where nothing is though indeed there is something there yet it is hidden to us Men unlesse a Man have attained the Stone upon the Crosse and then he findeth where Reason saith there is nothing for that which hath not been from Eternity is not at all and thereof wee know nothing we know onely of that which is and hath ever been though indeed not manifested to us Men but yet is of God in his Wisdome from Eternity to Eternity 10. Therefore although wee speake of two Kingdomes viz. of the Kingdome of God and of the Kingdome of this World in that manner as if we saw them with bodily eyes let it not seeme a wonder if God reveale himselfe in Man then is he in two Kingdomes and seeth with twofold Eyes and yet this way is not so hard and difficult as Reasons seeking in outward things it lyeth all in the willing the outward willing must enter into the inward it must deny it selfe as if it were dead to the outward and had no life in the outward and yet liveth as God liveth and is in the outward and the outward is dead to him so that it cannot apprehend him so also thou O Man thou art with thy soule in the inward but thy soules will hath turned it selfe about with Adam into the outward therefore if thou wilt behold God and the Eternity turne thy selfe about with thy will into the inward and then thou art as God himselfe for thou wert thus created in the beginning and thus thou livest according to the inward will unto God and in God and according to the outward will thou livest in this world and hath both Kingdomes thy own and art indeed rightly an Image and similitude of God thou searchest out all things and findest that which lay hidden in secret for thou findest that in the Eternity and beholdest it standing backward in the Out-birth in the Figure 11. The Ground of the Creation of this world is much easier to be knowne in the Inward Man in the Will of God then visible things to the outward Man the outward knoweth lesse that which he seeth with his eyes and taketh hold of with his hands heareth with his eares smelleth with his nose and tasteth with his mouth then the inward doth the Ground and the Existency of the outward The Inward seeth indeed the Creature in the Ground of it but is as it were dead to the outward and yet liveth therein and in that he liveth to the outward he liveth to God in regard of his Works of Wonder in that he manifesteth and bringeth into Beeing that which standeth hidden in the Figure 12. And yet wee say still that the Eternall standeth in the willing and the will maketh desiring and in the desiring standeth the Figure of the willing Thus it was before the Time of this world But when God moved himselfe in his willing he so created the desiring that it stood in a Beeing and other then this very thing wee know nothing 13. Therefore now the desiring is another thing then the willing for the willing is without Beeing or Substance and the desiring maketh Beeing and so out of the Eternall Nothing is come whatsoever is and before there was nothing but onely a willing which was a Virgin without Image and yet was a figure of an Image in the willing and this figure hath discovered the Spirit and created it into a Beeing or Substance as wee perceive in the Forme of this World the Figure hath caused the Spirit that it hath Expressed the Wonders in Figure and that is the Matrix of the Genetrix and that is the Spirit of this world for the Spirit could l Spoken forth or Created expresse nothing but a similitude of it selfe for there was nothing else 14. Therefore wee demonstrate the Creation to you thus for to create signifieth to comprehend in the willing whatsoever standeth in the figure in the willing for when a Carpenter will build an house he must first Frame a Modell of it in his willing how he will build it and then he buildeth it according to the Modell of his willing 15. Thus also hath the Spirit of God framed in his will a Modell after his likenesse and so created that Modell for you see in this world that when the Spirit through the word Fiat upon the First Day created the Out-birth in the Wrath viz. Water and Earth he comprehended the Figure in the Will and that was the Heaven which he created on the Second Day and tryed the Work on the Third Day and suffered to proceed out of the Earth formes and Images out of the Essences viz. Trees Hearbs and Grasse which were Images of the Essences of the desiring but the Image of the Spirit remained still hidden and yet was in Beeing even unto the Fourth Day Heere understand a Day without the Sunne is one turning about of the wheele of Nature in the desiring of the willing and the Inward Will hath the Number Six according to the six Spirits and the outward Will in the desiring of the Figure hath also the Number Six according to the similitude of the Spirit and the two Kingdomes viz the inward and the outward make with their Number Sixes m The twenty-foure houres in 4 Quarte s Morning Noone Evening Midnight foure and twenty which divide themselves into foure parts viz. six before noone and six after noone six before midnight and six after midnight till the beginning or morning againe 16. And according to this the Spirit in the desiring did set a signe and a Reckoning whence Times and Yeares proceed which were not before for Every Number of the Twelve which is heavenly Divine and Earthly humane or Beastiall hath a signe in the Firmament which the Spirit created into a visible Beeing together with the Crowne of the Centre which is the n Or Sphere Circumference of the Constellations And we give you notice that the Creating of the Spirit is a going forth out of it selfe into the outward For in Loco Solis in the place of the Sun is the Point where the Spirit created the similitude for the word Fiat stood there and went forth from the inward Number Ten as a Body that is Luna and in such a comprehension was the manner and forme of the Deepe apprehended and the Spirit went forth and drave the Essences of the Centre even to the Crowne and there o Or framed them into the Signes
wee see that the Earth standeth next the Moone and in the Circle about from the Moone and as every Circle is so also is the Spirit in its own inclination and the property of the Wheele in that y Orbe Circumference 4. Thus the Circle between the Moone and the Earth is both Earthly and Lunarie for the Moone hath the properties of all the Starres and is as a sack or conteiner of all the properties of the Starres which it continually powreth forth in its Circle for the Earth longeth vehemently after the Moone and therefore attracteth the shining and Glance of the Moone as also the shining and splendour of the Sun for all things long after the Heart and desire the Liberty that so they may be freed from the vanity 5. Thus the Earth in its longing desire hath attracted the Spirit of the seavenfold Wheele and holdeth that in it as its peculiar Matrix of Nature and would alwayes faine awaken in it selse the wheele of Life and therefore it z Rouleth or turneth wheeleth it selfe about for it hath both fires the hot and the cold and the neithermost alwayes striveth upward towards the Sun for it receiveth vertue and spirit from the Sun and therefore it is so a Wheeled or turned Rouled about for the Fire wheeleth it about it would faine be kindled that it might have a life of its own but though it must remaine in Death yet it hath a longing after the upper Life and attracteth the upper Life to it and continually openeth wide its Centre b Or for after the Sunnes Tincture and Fire 6. Thus from the longing after the Sâ—nne springeth forth the budding and growing out of the Earthly Matrix for the Essences of the Earth clime forth with the captivated life of the upper Centre alwayes upward out of the Earth and spread forth themselves into a Great Tree and stalke and you see very well that upon the Tree and Stalk there groweth a Mixt fruit halfe Earthly and halfe according to the Upper Centre and the fruit never cometh into a joy or to perfection unlesse it be satiated with the upper part and then it is Ripe for it hath attained Venus'es Body But as Venus'es Body is unfixt and would soone fade if the Sun did not stay it with the vertue of Saturne So also is it with the ripe fruit it is not durable but soone turnes to rottennesse it cannot be preserved long because the Paradise is out of it 7. And thus wee give you to understand that all creatures have been created out of the nethermost and uppermost Life the Matrix of the Earth afforded Body and the Constellations afforded Spirit and their life â—eacheth not up into the Sun for the Earth hath attracted the Suns vertue into its Matrix and so all the Creatures that dwell upon the Earth have attained the vertue of the Sun and of the Starres but the Body of the Fowles is out of the Deepe above the Earth and therefore also they delight most to flie in their own Matrix and you see also how all Beasts put their face and head forwards and downwards and looke after their Matrix and desire onely the food thereof for every life desireth its own Mother as you may soone perceive in the Fowles which are neere of quality to the Earth that they Eate flesh and are Birds of prey for they proceeded from two Mothers in the Creation viz. out of the Upper Mother and out of the Earth 8. The Earth is a peculiar Centre and therefore was created c Apart by it selfe severally on the First Day and is an out-birth out of the Eternall Substantiality a corrupted Matrix corrupted by the Fall of Lucifer in the Eternity was therein knowne the Virgin of Gods Wisdome d In the Wisdome wherein all the Wonders of God are e Discovered or beheld seene and in the Creation afterwards even till Adams Fall Paradise sprung up through the Earth and so the Upper Centre of Nature viz. the Suns Heart drew forth Paradisicall fruit out of the Earth which indeed was not eaten after an Angelicall manner by any Creature but onely Man though indeed he had not eaten thereof neither for the longing of the Twofold Life catched hold of him suddenly and there he stood till his sleepe in f In the Proba triall whether his will would continue in God and whether he would Eate after an Angelicall manner But the Beginning sheweth how he stood which wee must chew upon and therefore must eate Earth and at last must become food for the Earth 9. Thus if you consider it you may see the Creation of God and how God created the other Creatures before Man and you see how the life of all Creatures standeth onely in the Matrix out of which they were created 10. Now you know what Moses saith That God consulted in himselfe to create a similitude of his Essence an Image of himselfe that should rule over all the Creatures of this world over Beasts Fishes and Fowles and over all that liveth and moveth and saith God said Let us make Man according to our Image and Created Man to be his Image yea to the Image of God Created he him But out of what Reason asketh and Moses saith God made Man's Body of a peice of Clay 11. Beloved Reason behold open both your eyes and looke not with one eye onely into the hidden Mysterie of the Humanitie as hath been used for a long while hitherto Doe you heare what Moses saith God placed Man in the Garden of Eden which he had made that he should till and keepe it and the Paradise was therein doe you now understand the hidden Mysterie of Man Hee was in Paradise in the Creation and was created in and for Paradise for Paradise grew up through the Earth and of that Paradisicall Earth wherein the Heavenly g Source or quality property was the Body of Adam was created for so it must be seeing he was to be a Lord over the Earth and All that was Earthly and was to open the wonders of the Earth else God had instantly given him an Angelicall Body But then the palpable substance with its wonders would not have been manifested therefore he thus gave him a Palpable Body but not so dark a rugged and Beastiall one as ours are but a Paradisicall one 12. You must understand it thus The Eternall Virgin of Wisdome stood in Paradise as a Figure The Virgin of Wisdome in which all the Wonders of God were knowne and was in its figure an Image in it selfe but without substance like to Man and in that Virgin God created the Matrix of the Earth so that it was a visible palpable Image in substance wherein Heaven Earth Starres and Elements stood in substance and all whatsoever liveth and moveth was in this one Image The Matrix of the Earth could not over-powre it viz. the Image Man much lesse could the
outward Elements do it because it was higher in degree then them all it had received the never fading Substantiality with the Virgin the Virgin was not brought into the Image but the Matrix of the Earth was brought into the Virginlike-Image for the Virgin is Eternally uncreated and ungenerated it is the Wisdome of God and a reflection Antitype and Image of the Deity in Ternario Sancto in the Holy Ternary according to the Number Three and all the Eternall Wonders of the Eternall Centre of Nature and is knowne in the Majesty in the Wonders of God for it is that which bringeth forth to Light the Hidden things of the deepe of the Deity Thus beloved h Note heere all People and all Mankinde Man you see what you are 13. Now saith Moses And God breathed into him the Living Breath into his Nostrills and then Man became a living soule This is the Ground O yee Universities and high Schooles dance about this as much as you can shew your selves heere Doctors Masters or Bacchilours in Arts if yee be what you please to conceit your selfe to be why then are you blinde in this why will you be called Doctors when in the Ground you are yet searce School-boyes What doe yee understand by that inspiration or breathing-in doth not Moses tell you that God breathed into Man the i Or Living breath Breath of Life What doe you understand heere doe you understand it to be onely Aire That is not solely the breath of God for he breathed the Aire into his Nostrills but the Breath of God cannot be breathed in from without for God himselfe is the fullnesse of things and is present there already beforehand where any outward thing cometh to passe 14. Now therefore that you may rightly and fundamentally and also k Assuredly certainly come to understand it looke upon what wee have before mentioned viz. How God longed after the visible substance of his similitude and Image And the Image of the Virgin wherein his wonders stood hath thus caused it so that the one Imagination embraced and conceived the other though indeed God is without substance and l Or Lusting longing for his l Or Lusting longing is onely Majesty and Liberty But the Centre of Nature upon the Crosse of the wonders m Lusted longed after the Image which was beheld in the Virgin where the Spirit of God goeth forth * Or in into the Wisdome so that the Wisdome causeth Substantiality 15. Behold Gods breathing-in was thus The Spirit of God moveth on the Waters and rideth on the wings of the Winde as the Scripture speaketh that Spirit had then comprehended the Dominion of this world with the word Fiat and breathed it into Adams Nostrills Now the Spirit breathed-in the Aire from without and it selfe forth from within into the Centre of the Heart for it dwelleth not outwardly but in the Centre of Nature and goeth forth from within out of the Deity into the outward and n Or manifesteth in a Beeing openeth or discloseth an Image according to it selfe understand according to the Centre of Nature 16. Wee have told yuo before How the Wheele of the outward Nature windeth it selfe inwards even to the Sun and further through the Fire into the Liberty of God where then it keepeth its o Condition station and the inward Longing of the Eternall Centre presseth with the Spirit of God forth into the Heart of the Sun which is the Great Life and Fire which melteth away Stone and Earth wherein the Eternall Tincture is knowne within in the Ninth Number 17. You must also understand the Breathing-in thus the outward Dominion of the Spirit of this world which reacheth even into the Sun was breathed into him from without as an outward Life and the Inward Dominion out of the Inward Fire in the Eight in Number was from within breathed into the Heart for that was out of the Eternall Fire which reached into the Ninth Number towards the Crosse after its own Tincture which goeth towards the Number Three viz. into the Eternall Liberty and there Man became a Living soule with spirit and soule for the soule hath its originall a degree deeper then the Sunne out of the Eternall Fire which burneth in the Eternall willing which willing is to generate the Heart of God and to exalt the Majesty in the Wonders 18. Understand us right thus Gods Holy Spirit hath awakened the living soule out of the Centre of the Eternall Nature upon the Crosse as a peculiar Centre of its own not out of the Number Three but out of the Eternall Nature out of the fire of the Centre of Nature in the Fift Forme of the Centre where the two Kingdomes viz. Gods Love and Anger part there hath the Spirit of God awakened the soule and brought it in forth from within outwards into the Tincture of the outward Spirit into the bloud of the Heart through himselfe and this is the soule Master Doctor understand it aright and doe not vaunt so proudly stately and insultingly for the soule is the childe of God its will should alwayes be inclined into the will of God in the Tenth Number and then it is an Angel and liveth in God and eateth of the Word of God of the vertue and life of God it should not turne back into the Spirit of this world into the fire of the Out-Birth but into the fire of the Number Three in Ternarium Sanctum into the Holy Ternary 19. And thus thou maist understand what thou art and what thou wert before the Fall for thou couldst rule over the Sunne and the Starres all was in thy power the Fire the Aire and the Water together with the Earth could not compell thee no outward fire could burne thee no water could drowne thee no Aire could suffocate or stifle thee every living thing feared before thee thou hadst thy own food of the Paradisicall fruit to give to the outward life and the Verbum Domini to the inward life of the soule thou hadst lived Eternally without woe or feeling of any sicknesse or disease in meere joy and delight and besides without care and toyle thy minde was as the minde of a childe â™ that playeth with his fathers wonders or workmanship no knowledge of any euill will was in thee no covetousnesse no pride no envy no anger but all a sport of Love 20. Now behold that you may once apprehend this God took to himselfe a particular Dayeswork about Man if he would have had him to have been Earthly Beastiall and Mortall he would have created him on the Fift Day with the other Beasts And that yet you may well apprehend this He created but one Man with the * Adam had the whole Crosse in the Brainpan of his skull But now the Man and the Woman have each of them onely one halfe of the Crosse thus whole Crosse in the Brainpan which signifieth the Number-Three he was both
then you have the Ground of the Incarnation or becoming Man and what is done every houre with the Sulphur viz. with the substance which cometh to be Man for Man hath yeelded himselfe over to the spirit of this world and is fallen home to it and so now that Spirit maketh an Earthly Elementary childe according to the Starres and their Dominion 26. If God had not become Man or been Incarnate wee had remained Beasts according to the Body and according to the soule Devills and if wee goe not forth out of the house of our sinnes wee are such 27. And therefore God hath made his Covenant with us in Christ that wee should be new borne againe in Christ for he hath given up his life into Death for us and hath brought our soule againe quite through the Eternall Fire and turned it about that so wee may see into the Tenth Number againe 28. Christ saith through the Apostle Paul All shall be tried by the Fire let every one have a care that his works burne not for so he shall suffer losse And know this that at the End when this world shall passe againe into the Ether God will awaken the fire in the Centre which is the Eternall Fire and will purge this floare understand it is the soules Fire and so then if the soule have been turned into the will of God then the Holy Ghost with the Divine Tincture shall burne forth from the soule and the Tincture of the soule shall be taken into the Majesty of God which the soule attracteth againe into it selfe and that will be its refreshing and quenching and so it will be able to subsist in the fire But that soule which is turned back into this world and that the substance of this world cometh to be in the fire then the soule will be without God for in the Abysse of this world is the hellish fire and into that it must goe and there eate what it had Cooked heere for every ones works follow them 29. And then they will say to the Wise Virgins O give us some of your Oyle but the wise Virgins will say O no least wee should want as well as you and perish with you Goe to the Merchants of this world to the Sophisters and buy Oyle for your selves But before they shall bethink themselves how the oyle is to be bought and where it is to be had the Gates of Heaven and Hell shall be shut and upon that followeth the Eternity and this Beeing of this Created World passeth away Consider this for there is no dallying with the Spirit of this Revelation it concerneth body and soule he that will see let him see but he that will not yet he is warned The Gates of the Great Misery and Lamentation shewing How the Image in the Mothers Womb while it is yet a Sulphur viz. and inanimate Lump or Masse is y Infected or poysoned destroyed so that many an Image according to the spirit is a Beast also a Toade and a Serpent which afterwards appeareth plaine enough by its z Substance condition will and Conversation and if it should not be helped againe by God in Christ so that it be new borne againe it must remaine so Eternally in its figure 30. Deare children in Christ our purpose in revealing this is not thereby to reproach Mankinde it is the very Truth wee have highly known it Moreover Christ the Mouth of Truth it selfe saith so who calleth Herod a Fox and the Pharisees a Generation of Vipers and Serpents and the Scripture heere and there calleth the Tyrants Lyons Beares Wolves and cruell Beasts and the Revelation of John also Daniel the other Prophets have deciphered the Potent Rulers of this World by evill fierce and cruell Beasts truly they have not meant thereby the Image of God for that were not right that God should compare his Image which is Angelicall to such abominable Beasts and yet he is the Truth it selfe and out of his Mouth proceedeth no deceit or falshood nor no untruth and seeing he hath called the Rulers of this World so therefore it is spoken concerning their Governments for they raise Warres Murther all Mischiefe in their Dominions and are those devouring Wolves Lyons Beares Foxes Vipers and Serpents for they appeare so in the presence of God though outwardly they have the Image of Man yet the spirit of their soule is such a Beast and upon that followeth Gods a Election Predestination although God willeth that all Men should be b Or saved helped yet he knoweth very well who are desirous and capable of any Helpe 31. Wee doe not here shut up the Grace of God from those that turne and become New-borne out of this Beastiall Condition for Christ is therefore become Man of purpose to help us that we may come againe to the similitude of God and HEE hath therefore brought our humane soule into the fire of the Anger of God as into the Abysse of the Centre into Hell and into Death where our soules lay shut up and out of Death and Hell againe into the Tenth Number into the Eternall Tincture of God upon the Crosse from whence the soule Existed from Eternity which appeared before the time of this World in his Wisdome 32. And you are to know that every soule while it is yet in the Seede is no * Living Creature creature but is in the Fire or a Fire of the Tincture and is a Will of the Creature and it standeth yet in the power of the Parents either to c Awaken or enliven quicken or destroy the Creature which to destroy runs opposite against the order of the Creation and is an abomination in the sight of God and heereby is shewed you that such as the Tree is such is the Fruit that groweth out from it yet the compulsion is not d Or by necessitie wholly perfect for the two Kingdomes viz. Love and Anger stand presently in the wrestling one against another For God hath brought his love in Christ againe into the Humanity and so it standeth in strife against the Anger 33. But you must know that a falfe wicked seede may well be forsaken and if that come to be so then the nature of the fire often figureth the Spirit of the soule in a horrible forme which is not knowne in the outward Image but onely in the e Or false Evill Conversation and will as is seene that every ones conversation is from his Abysse and the Spirit of his soule is so in figure for the Inward goeth outward whatsoever the will in the Abysse is that the body doth and though he dare not do it openly because of disgracefull punishment yet he doth it secretly and hath continually a will to it neither doth he account it any vice for he knoweth not himselfe but he himselfe doth that which he judgeth to be evill in another 34. And then secondly wee give you to understand that the outward
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
words cheape enough and yet its soule is a Devill He giveth sweet words with his mouth and the spirit of his heart is Poyson and he thinketh onely how to doe evill or mischiefe and that with a pretence of faire carriage to hide it and such a one dwelleth in two Kingdomes viz. in this world and with the Devill He doth not believe in any God at all for he accounts himselfe a God and although he liveth in the History as an Hypocrite as if he were the childe of God that he doth for a shew and so the Devill tickleth his heart so that he supposeth the Kingdome of God consisteth in an Historicall knowledge if he can tell that there is one God in Three Persons and that God became Man and hath turned his Grace and favour towards us then he is a Christian and the childe of God enough 43. Some ascribe to the Sophister h Jus Divinum power and authority to forgive sinnes but he that is a Sophister and attributeth such a power and authority to himselfe without the will of God without entring with his will into God Hee is the Devills and Antichrists Priest as well as the Hypocrite which hangeth on the History and accounteth the knowledge of that for Faith No Sir Righteousnesse and truth must follow Faith and although the Devill in the outward Spirit being Evill in respect of its Constellation assaulteth Man and often overthroweth him yet the Heart suddenly desireth righteousnesse and truth againe and is at variance with the Devill concerning the sinne committed 44. But a false wicked soule careth not for righteousnesse if it can but cover its sinne then it is well enough it seeketh meerly to deceive under an outward appearance which it carrieth about in the hypocriticall spirit of this world its holinesse is a meere outward shew and it knoweth not the will of God at all but it supposeth the will of God consisteth in Ceremonies but the Ceremonies are i Or in of this world and are but signes that the simple Laity or common people might consider what God hath to doe with Man 45. The Covenants of the most precious Testament which the Hypocrite useth for a shew are no benefit to him he doth but provoke God to Anger in that he will goe about to make God a dissembler to cover his own wickednesse 46. O thou Antichristian World What mischiefe hast thou done with thy Ceremonies in that thou hast set them in the place of God if thou hadst declared to sinners Gods Anger and Punishment and the Devills false Lust and how a sinner must goe forth from his sins into the will of God and with true sorrow and Repentance in a right trust and confidence be borne againe in God and that God onely seeketh and would have the Abysse of the Heart viz. the soule and that all false and wicked lusts and desires must be removed out of the heart k What good Doctrine had that been O how well hadst thou taught 47. But the * Councills of Nice Trent c. Councills have been brought in onely that thou mightst be Lord over Silver and Gold and over the Soules Mindes and Consciences of Men and so thou art indeed the Antichrist in thy hypocrisie and appearing holinesse thou hast Instituted Ceremonies and Glisterest in Imitation of Aaron but why doe you not live in the obedience of Aaron towards God Every one looketh upon the fine hypocriticall performance of the work and his heart is carried away towards the hypocrisie and supposeth when it keepeth or celebrateth the Ceremonies that it is an attonement of the Anger of God But it is Idolatry and that which entangleth the heart and leadeth it captive in the hypocrisie It were better to use no Ceremonies but barely to performe the expresse command of God which he hath left us in his Covenant and Testament The Congregation of Christ can well sound forth and sing of Gods deeds of Wonder but best of all in the l Or Native Language Mother Tongue which every one understandeth and can lift up his heart and soule therein and so the whole Church or Congregation of Christ as one Body exulteth in God and singeth of the Wonders of God which doth stirre up attention and consideration which in a strange or forraine Language is but hypocrisie and ostentation whereby Pride will vaunt it selfe for it alwayes appeareth very willingly in a seeming Divine posture in hypocrisie for the Devill is such an Idoll for he mocketh God his Creator therewith and so painteth forth the Antichrist before the face of God that God shoul see what a Potent Lord and Prince he is who can shine as the Majesty of God shineth and so he maketh such a Glistering in mockery to God and bringeth the soules of Men into the Glistering hypocriticall shew of Holinesse 48. O thou Proud and Covetous Antichrist what hast thou done that thou hast thus brought thy selfe and many thousand soules away from God to thy own Glistering Pomp how wilt thou be able to subsist when the Bright Countenance of God appeareth where will thy poore soule turne away in thy Glistering Hypocrisie when the Day of Judgement shall come Seeing all must passe through the Fire where will your own appearing holinesse remaine will it not remaine in the Fire For no soule can reach God unlesse it be turned into the will of God and be Regenerated in God else there is no subsisting in the Fire 49. For the soule must be tryed through the Fire and must not be turned in any whither but into great humility into the Love and m Barmhertzigkeit Mercy of God in the Humility of Jesus Christ it must bring Christs Body and stand in the wisdome of God that must be its Body else it will not be acknowledged for Gods childe for it must be as pure as it was when it was Created upon the Crosse it must be Regenerated upon the Crosse of Christ and enter with Christ in the flesh and bloud of Christ through the death of Christ through the Anger of God into the Ninth Number as into the Tincture of the Eternall Divine Fire and there it standeth as a Creature before the Tenth Number as before the Holy Number Three and humbleth it selfe before the Number Three and the Majesty of the Number Three embraceth it as a deare childe So the Humility is the food and strength of the Majesty out of which the Brightnesse goeth forth from Eternity to Eternity 51. Where wilt thou Hypocrite remaine with thy Glistering Lustre which is generated out of Covetousnesse and Pride O yee Children of God Goe out from this Whore shee standeth on the Devills Stage and is carried in a shew of Triumph to Gods disgrace and contempt The Great Open Gate of the Antichrist 52. Hearken and see thou poore soule wee will shew thee the very Antichrist who domineereth over the whole world whom God hath made knowne to us that
thee and set the falshood of the World before thy eyes and warne thee of it 58. Therefore observe there are many that thinke with themselves saying I will pray to God to take away my sinnes from mee that I may be released of my old sinnes and when it cometh to passe that they attaine the Love of God they thinke the old sinnes are passed away and forgiven saying I may now sinne anew I will afterwards Repent once againe and cast the abomination away from mee Indeed that were a good way if the purpose were at hand But heare when thou goest out from the Love of God then thou hast all thy sinnes which thou hast committed all thy life long upon thy neck againe for thou turnest back againe into the house of sinne and forsakest God thou goest out from God into the Kingdome of the Devill and thy Works follow thee whither soever thou goest the Purpose cannot helpe you unlesse you goe on in your Purpose 59. Or doe wee alone say this doth not Christ say When the uncleane Spirit goeth out from a Man he walketh through dry Places seeking rest and finding none and then he returneth againe into his house and when he cometh there he findeth it swept and trimmed and then he goeth and taketh with him seaven other Spirits which are worse then himselfe and entreth in and dwelleth there and so the last condition of that Man is worse then the first Doe you understand this similitude You have driven out Sathan and have cleansed your heart and have well swept your house of sinne and trimmed it and now when you are secure and carelesse then cometh the Devill with all the seaven formes of Nature and slippeth in and thrusteth the old worldly Lusts into thy Heart againe out of which all wickednesse and blasphemies are generated for he dwelleth in those seaven Spirits and tickleth thy heart therewith and deceiveth thee seaven times more and so thou yeeldest to him and fallest from one sinne into another and then he bindeth the poore soule fast to the sinne and letteth it not runne after abstinence or amendment but bringeth it into fleshly Lusts and when the soule beginneth to stirre or struggle he saith to morrow to morrow so long till he get the Venison 60. Therefore it is said Wee must stand still and watch for the Devill goeth about as a roaring Lyon seeking whom he may devoure he cometh at all houres before the doore of thy Heart to see whether he can get in or no for it is his beloved Lodging he hath no rest in Hell but in the soule of Man he hath joy and pleasure he can therein open his malicious Wonders wherewith he may sport himselfe after this time also wherein he taketh his pleasure for Hell and the Anger of God desireth that 61. Againe you see how the Great Whore of Babell hath set her selfe up in this her play of forgiving sinnes shee boasteth of the Keyes of Absolution that shee can forgive sinnes and boasteth of the Apostolicall Keyes and maketh sale of sinnes for money and usurpeth that from Christs words Whose sinnes yee remitte c. 62. Now I would faine know How the sinnes of the Repentant sinner who casteth himselfe into Gods will and who goeth forth from this worlds Reason into Gods Mercy can have his sinnes retained and much more would I faine know how one sinfull Man can fetch another out of Hell into the Kingdome of Heaven when he cannot get in himselfe and goeth about onely to make the Devill proud with his covetousnesse in that he selleth the Forgivenesse of sinnes for money Whereas all sinnes are drowned onely in Christs New Body in Christs flesh and bloud and Isaiah saith in the Person of Christ I Treade the Wine-presse alone and I alone blot out your sinnes and none besides mee But if it were true which Antichrist boasteth of then one Devill must drive away another and then what were become of the New Regeneration in Christs flesh and bloud whereby our soules are brought into God 63. If it could possibly have been that God might have taken away Adams sinne in such a manner God had not needed to become Man and so have brought us into God againe He might rather have forgiven Adam his sinne as a Prince pardoneth a Murtherer and granteth him his life No Sir you your selfe must goe out from sinne and enter into the will of God for God doth not stand by as a King and forgive sinnes with words it must be power you must goe out from the Fire into the Light for God is no Image for us to stand before and give good words to but he is a Spirit and penetrateth through the Heart and Reines that is Soule and Spirit He is the Fire of Love and his Centre of Nature is the Fire of Anger and if you were in Hell among all the Devills yet then you are in God for the Anger is also his it is his Abysse and therefore when you goe out from that you goe into the Love of God into the Liberty that is without source or paine 64. There is no other forgivenesse to be understood but that thou goe out from the will of this world and of thy flesh also from the Devills will into Gods will and then Gods will receiveth thee and so thou art freed from all sinnes for they remaine in the Fire and thy will in the Tincture of God which the Majesty enlighteneth All is neere thee thy sinnes are neere thee but they touch thee not for as wee have mentioned to thee before the Still Eternity is a Liberty but yet doe not thinke that it will take away thy sinnes from thee into it selfe as also thy abominations and wickednesse but they belong to the Anger of God there they must swimme and be bestowed on the Devill but they stand beneath thee in the Centre and thou art as a faire sprout and fruit whâ—ch springeth up forth through the Anger to the Love fire and to Gods deeds of Wonder and yet the Anger is not in God but in the Abysse and when the Devill lifted himselfe above God then he went into the Abysse and became Gods Footstoole 65. The Text in Matthew Chap. 16. vers 18 19. hath another understanding in it The Temple of Christ viz. Christs children is Christs Bride he hath adorned her with his fairest Ornament and as he hath loved us and brought us through himselfe into God his Father so wee should love one another and when a sorrowfull Repentant Man cometh which will yeeld himselfe into the Congregation of Christ and desireth Christ him the Congregation should receive for Christ hath received him and so wee are all one body in Christ and as one Member preserveth and loveth the other so wee should receive the poore converted sinner into our Congregation and in the Place of God make knowne to him the forgivenesse of his sinne and lay our hands upon him and make him partaker of our
Church as a fift Wheele is to a Wagon 76. Thou Sophister how wilt thou impart the Mysterium Magnum which thou hast not The Congregation or Church hath it and the Repentant sinner that cometh to thee hath it and thou art a Sophister and art fitter to be in a stall of Oxen then in the Church How can the Devill Absolve a sorrowfull Sinner And thou onely servest thy c Belly-God Idoll the Belly 77 O thou blinde world how art thou blinded thou supposest thou oughtest not to dare to meddle with the d The Great Mystery the office of the Ministery Mysterium Magnum and that thou art not capable of it and that the e Those that call themselves Divines and Ministers Priest onely is capable of it but if thou art in Christ thou hast All free unto thee thou hast his Covenant together with the Baptisme and Sacrament and the Body and bloud of Christ therein but the Covenant belongeth to the Beleevers and not to the Sophisters Christs disciples and againe their disciples and successours have baptized and the Beleeving Church or Congregation have broken bread in Houses and where they could and have fed upon the body and bloud of Christ the Temple of God was every where wheresoever Christians were met together 78. Wee doe not mention this for the Pulling downe of Churches in which Christs office is Exercised but wee shew you the Hypocrites who binde you wholly to them that you may goe out from them and goe to the Congregation of Christ into the Temple of Christ and that you may not rest satisfied meerly with the Church of Stone walls for they are onely a heape of stones which is a dead thing but Christs Temple is Living 79. Yee are all consented about the Church and goe diligently thither but none will enter into the Temple of Christ But pray goe into the Temple of Christ and then of dead you will become Living there is no other Remedy neither in Heaven nor in this world it must be so or else you remaine in Darknesse 80. Not that wee judge so rigorously for the will of God standeth open for All Men by what name soever they are called A Heathen may be saved if he turne to the Living God and with true reliance yeeld himselfe up to the will of God for then he cometh into the will of God though he knoweth not what the Kingdome of Christ is and in the will of God there is the Heart of God and Christ hath the Heart of God in him for such a one doth truly Beleeve yea one that is Dumb and Deafe is saved that never heard of God at all if he incline his Imagination unto obedience into the will and righteousnesse of God 81. Who will judge such a one Wilt thou Sophister doe it thou who makest Articles of Faith out of opinions what need opinions Opinions are not the Spirit of Christ which is a quickening Spirit but Christs Spirit testifieth to our Spirits that wee are the children of God it is in us what need wee then seeke so long after Opinions wee say that in all sorts of opinions there is Heresie as also Antichrist But if you have the words of Christ cleave to them sincerely not onely to the Letter but to the Living Word which is God and Man that is the Scripture which you should reade and preach out of Christs Spirit and not out of conjecture but if you cannot apprehend that why then doe you teach so much and contrive Opinions doe you suppose God to be a lyar as you are that he should hold your invented Opinions to be his Word whereas you are but dead to God he that hath an Opinion whether a thing be or no he is in doubt Now doubting is not Beleeving but is a dangerous way to goe 82. But now the troubled soule which is thus tossed too and fro from one conceit and opinion to another when it perceiveth every one to cry out Heere is Christ heere is Christ follow mee the other party are Heretiques and speake from a false Spirit the soule then asketh to what party shall I turne and apply my selfe whither shall I goe that I may heare the right Gospel preached Where shall I finde Christ they all curse and judge one another and yet I heare them all speake from the Bible and confirme their doctrine from thence and teach the way of God What shall I doe for I finde them to be so spitefull and bitter one against another and they ride up and downe in the Hearts of Princes and stirre up warres and persecutions for the cause of Faith and Religion and f Or Excommunicate one another deliver one another up to the Devill and say one of another that the Devill speakes out of this and that Man Hee is a Heretick flie away from him The Gate of Immanuel 83. Behold deare soule How faithfully Christ warneth us concerning these times concerning which we have been hitherto blinde For these false selfe-erected Priests will cry out and say Christ is in the Wildernesse another of them will say he is not in the Wildernesse he is in the Chamber or he is in the field and another againe will say No he is here or there or he is in the Supper or in the Baptisme and another will say he is not in them they are onely signes and symboles But Christ saith Beleeve them not and goe not forth for us the Lightening shineth from the East to the West so also shall the coming of the Sonne of Man be for where the Carcasse is thither the Eagles gather together 84. Christ saith I am the way the truth and the Life none cometh to the Father but by mee I am the doore to the sheepfold and am a Good Shepheard but all that came before mee in their owne Name of themselves are Theeves and Murtherers and seeke onely to robbe and steale for they seeke their own honour but I seeke not my own honour but my Father honoureth mee and they dishonour mee I am the Light of the world whosoever followeth mee shall have the Light of the Eternall Life my Father will give the Holy Ghost to them that pray unto him for it when he shall come he shall leade you into all truth for he shall receive of mine and make it knowne unto you take no care for your life for my Father careth for you for where your heart is there is your treasure also Therefore let your heart and minde be in the will of God and then your treasure is there also 85. Which is as much as to say Run not after the selfe-erected Teachers who teach from the Historie without the Spirit of God if they can speake a little in a strange Language then they will be Teachers and teach out of Art and vaine-glory to exercise their Eloquence wherein one flattering Hypocrite helpeth forward the other especially where much money and honour may be gotten in the
Blessed Martyrs who have seene the Light of God will not therefore cast you out of their Å¿ Communion and fellowship Congregation seeing you knew not what you did but were blindly lead on to doe it 22. Yet Behold and Observe what a Zealous Will or Earnest desire can doe if one enter into the will of God with his whole desire and although he doth not know what he doth and is Zealous in a strange Opinion and yet his heart is directed into God and beleeveth in ignorance very stedfastly that it is pleasing to God In such an Opinion many Great * Or Miracles Wonders and Works have been done in the midst of the Antichristian Kingdome for there is not any thing impossible to a strong Faith 23. Into these Wonders hath Antichrist insinuated himselfe and hath made almost as many t Tenets or Sects and Orders of Religion Opinions as there be Dayes in the yeare amongst which in the Beleevers who have so in blindnesse beleeved in their Opinion even Wonders and Miracles have been done and the Antichrist hath ascribed it to the Opinion whereas the Opinion could not make a flie to stirre but the firme and strong Faith which went out of the Opinion into God that hath u Or wrought the Miracles awakened the Wonders for the Spirit of God is in the Faith and not in the Opinion and the Faith is from God for the soule inclineth it selfe in the Opinion into God layeth hold on the Spirit of God the Opinion is the Fire but the soule stayeth not in the Fire but presseth out from thence into God it blossometh out of the Fire as a faire flower out of the Earth 24. The Opinions have been Tolerable enough in God and God rejected them not so long as the soule sought God through the Opinion and so long also the Church of Christ x Or had a true Government stood in a Government but when the Devill crept into it and made a stately Glistering Kingdome of it when the Priests sought onely honour covetousnesse and voluptuousnesse in it and did lead men away from God meerely into their y The performance of Ceremonies Works and so the Opinions became altogether blinde for they themselves went out from God into the works of their hands in forged and invented wayes therefore God let them goe seeing they would not be directed by his Spirit 25. And Asia Africa and Greece are to be accounted happy in that they are gone out from the Works of Men into the One onely God againe although indeede they have been blinde concerning the Kingdome of Christ yet their Minde continued in the One onely God and in concord one among another and have not so vehemently scandalized and reproached one another about the deare Name of Christ as these have done who have been lead blindfold in the darknesse of their works for these have not onely hated those that departed from them but they themselves have reproached and snarled at one another in their Opinions as Dogs about a Bone and have lead the z Or Common People Layity astray who goe groping in the darke and know not which Opinion is the best 26. Thus you hang to Opinions and are perfidious to God so that when a simple Man cometh to dye he knoweth not whither his soule shall Enter he hangeth to his works and a Or Profession of Religion Opinion and forsaketh the Will of God and so remaineth without God And where now doe you suppose the poore soule remaineth when it is b Extra dei voluntatem without Gods will Behold wee will tell you for wee know certainly for the Spirit of our Mother openeth it to us so that wee see with both Eyes 27. Behold Christ saith Where your Treasure is there is your Heart also Behold the soule is involved in the Opinion and so runs with it to the Patron or authour of it who hath so taught it and seeketh him and if it finde him not then it becometh sorrowfull and hath no rest and so hovereth between Heaven and Hell and would faine c Or Get away from the Devill escape the Devill therefore it happeneth that many times the poore soules have appeared againe in the Congregation or else in houses fields and Churches and have cryed to the Congregation for helpe with their Prayers and have submitted themselves to the Order and supposed so to finde Ease from whence Purgatory was framed for that soule hath the Purgatory indeed if it cannot attaine the will of God and in such fervent casting it selfe downe in the Opinion it is sunck downe through the Opinion and at length come into the Still Eternity But wee understand heere those soules which in their Opinions have Imagined or sought after the Kingdome of God and not the soules of the Deceivers who have sought their profit and pleasure therein those are quite gone a whoring with Antichrist for they are bound to him with an Oath and though they sit in hell-fire a whoring with him yet they flatter him with their hypocrisie and reproach God as if he had dealt unjustly with them for what the soule doth heere in this life time into which it involveth it selfe and taketh it into its will that it taketh with it in its will and after the ending of the Body cannot be freed from it for afterwards it hath nothing else but that and when it goeth into that and kindleth it and seeketh with diligence that is but an unfolding of the same d Beeing Essence or Substance of the worke it hath wrought heere in this life thing and the poore soule must content it selfe with that Onely in the time of the Body it can breake off that thing which it hath wrapped up in its will and that standeth afterwards as a broken wheele which is broken and uselesse and no soule entreth into it any more neither doth it seeke any more therein 28. Thus wee say unto you that the Antichristian soules after the breaking of the body seeke no more for the Doore of Christ for they know nothing of it they know onely of what they heere conceived or tooke in and the soules sinck downe in that Opinion into the deepest Ground much deeper then they heere conceived for that which was knowne in many of them of the same Opinion what any or all of them know in the same Opinion that one soule alone knoweth for it is one Body with all those that are of the same Opinion and they have one Heart in many Members wherein every one manageth their businesse which standeth so till the Judgement of God which afterwards shall make separation where then all kindreds upon the Earth shall houle and lament when they shall know that Judge whom they heere so despised 29. Hearken you accursed Antichrist what answer will you give in that you have lead astray the People from faith in God and from the Justification of the Passion and
dying of Jesus Christ into thy deceitfull hypocrisie in Opinions onely for thy Pride honour and covetousnesse sake You have perswaded them so that many of them in their youth and ignorance have sworne and vowed to you What have you done even the same that Christ said to the Pharisees Woe unto you Pharisees who compasse Sea and Land till you have made a Jew and Proselyte and when you have made him so then you make him twofold more the childe of Hell then your selves and this also the Antichrist doth 30. In Germany they suppose they are now gone out from Antichrist with their Contentions but it is not so yet for they which now curse Antichrist and lay his shame open are even growne out from the Tree of Antichrist and are the Wolves and Beares of Antichrist which suck from him and devoure him for the Spirit of this Principle hath commanded them so they must doe it for they are one Trumpet among the seven Angells in the Revelation but they all winde one horne and sound so that the Earth shaketh with it but when the Thunder of it shall follow then will the Mysterie of the Kingdome of God be revealed againe and our Doore of Grace in Christ be opened againe which Antichrist had sealed up for he shall be throwne downe into the Abysse Observe this 31. The Opinions about the Cup and Person of Christ which are frequent now in Germany are also sprung from the Antichristian Tree and they are the Children of Antichrist which he introduceth very finely and suttlely O what a Cunning Artist is the Devill If you will not open your Eyes it will continue so to the End It is told to the simple and they are directed to open their Eyes and not to regard Opinions there stick meere Heresies in Opinions and though they be zealous in their Opinion and in the Opinion presse into God and so attaine God and the kingdome of Heaven yet they have the Tayle of Antichrist hanging on them for they are zealous against others and reproach and persecute them who are not of their Opinion 32. Mark this yee Princes Rulers and Magistrates suffer not your selves to be seduced drive the Teachers into the Churches and command them to teach the Will of God in his Love give them not Lordly Power and doe not put any Authority into their hands to make Cannons and Constitutions else they will hang to Covetousnesse and Antichrist sticketh in all Covetousnesse and so doe what you can you will have him on your Neck 33. Looke to it yee Princes and regard to heare those Men that are Borne of God and not of Art onely for where there is great e Or Learning Art and not an humble heart inclined to God that seeketh not its own honour and Covetousnesse there is Antichrist most assuredly for in e Or Learning Art sticketh Pride and selfe-honour which would faine Rule the World and desire to get much Gaine to themselves trust not these they are not Christs Shepheards if you will not follow what is revealed to you then the last Antichrist will be worse then the first and it will come to that passe that the world will be constrained to cast them headlong together on a heape into the Abysse which Daniel and the Revelation sheweth them plaine enough and as wee have knowne it that it will so befall them for they are now a Beesom and f Or Scourge Rod upon the Old Antichrist their Grandfather But there is one Coming who will Gird them also and set the Truth before their face 34. Observe it yee Children of God this is a signe of the last Antichrist in his Kingdome and Opinions they deny the Body and Bloud of Christ in which wee are Borne in God lift up your heads and behold for your Redemption draweth neere be not so lead astray and luld asleepe looke not with strange Eyes but open your owne Eyes and flie from Antichrist into the Spirit of Christ there is no more wayes but one to enter into the Kingdome of Christ which is set downe thus as followeth A Gate shewing which way wee must walke though this world into the Kingdome of God 35. You must goe out from your Reason out of the fleshly Spirit and bring your heart minde and thoughts wholly into the Obedience of God and yeeld your will into Gods will and doe not feigne wayes of your own Reason or aske Where is Christ Direct your way into Christ and know for certain that Christ is in your Heart submit your selfe to him in great humility cast all your purposes and doings into his will and pleasure and consider that you alwayes stand before the cleare countenance of God and that Christ sitteth on the Raine-Bow at the right hand of God in you and consider that you stand Every moment before the Holy Number Three and that God the Holy Number Three alwayes examineth and seeth the Abysse of your Heart and take heed that you enter into no deepe Thought or searching but meerely into his Love and g Bamhertzigkeit Mercy and resolve never to goe out from it any more but ever to continue therein 36. And then secondly consider that you doe what is pleasing in the sight of God the Most High when you seeke with your love your Brethren and Sisters in this world whosoever they are and by what name soever they are called and what Opinion soever they are of Embrace them in your Heart help to pray for them and help them to wrestle against the Devill and as far as is possible instruct them with all humility but if they will not receive it then put on the Garment of Christ and be a good example unto them be serviceable and helpfull to them forgive them when they hurt and wrong you when they curse you doe you blesse them when they doe you injury if you cannot turne it into Good and avoyd them let it passe and consider you are but a Pilgrime heere withdraw your Love from none for your God in whom you live withdraweth himselfe from none that doe but seeke him be readily yeelding to your adversary if he once offer to turne his minde In all your affaires and conversation love Righteousnesse and alwayes have a care that you doe your worke for God wee must in this world in this troublesome valley of misery compasse our affaires with labour and paines wee should not goe into holes Cloysters Cells and Corners for Christ saith Let your light shine before Men that your Father may have praise in your works doe all things from a h Heartily from the bottome of your heart sincere heart in a pure minde and consider you doe it to Christ and that the Spirit of Christ doth it in you be alwayes ready expecting the Bridegroome let your heart have no leave to meditate and search into any other opinion it is not profitable for you to know much let every one learne to doe his
themselves up with them into one Love into one Will and so pray and sing and speake together of Gods Love and Wonders that so there may be one Spirit one Heart in one Will and so the weake may be helped by the Prayer and Faith of the strong 8. The Congregation should incline their Eare to the speech of the Elders who are strong and powerfull in the Spirit and should receive the Word of the Spirit with earnest desire The Elders should teach with meeknesse and deale with the Congregation as with their own Children they should instruct them in their teaching an reproving with modest admonition they should not bring bitter Hearts into the Congregation in sending forth reproaches against the weake chlidren that the feeble be not quite e Affraid and disheartened or daunted discouraged 9. But he that despiseth the Congregation of Christ and departeth from the Christian way they should privately warne and admonish such a one if he will not regard then they have the Curse or Excommunication of the Spirit to binde him in Hell in the Anger of God that Satan may f Disquiet his heart with Anguish vex his Heart till he turne and repent For the Congregation hath in Christ Great Power they have the Key to open and shut but as is mentioned before the Priest alone hath not the Power No he hath it not alone for he is but the servant of the Congregation the meanest of them all if he be g A Beleever faithfull hath as much authority in the Curse or Excommunication as the greatest for wee are all Members of the Body of Christ if the meanest of all shut any out of the Congregation in the Curse of Excommunication if the party be guilty then he is in or under the Curse or Excommunication but if the party have wrong done him then he is in the Curse or Excommunication who hath done him the wrong who hath belyed him therefore looke to it yee Elders consider what yee doe and doe not make the Congregation of Christ which Christ hath dearly purchased with his bloud to h Reproach or offend scandalize one another else you your selves are in or under the Curse of Excommunication and are without the Congregation of Christ i Trie and examine search and consider beforehand ere you judge what Spirits childe he is whom you judge try his spirit before hand for many are zealous out of Ignorance k Beare with him and help him up whom you should instruct and receive you know not what Gods Spirit giveth to every one for he hath many and sundry Gifts Judge all in the way of Love be not rigid be not furious sterne and obstinate instruct the simple in meeknesse that he may place his delight in the Congregation for such were Christs Apostles your Predecessours they taught in such a manner and did instruct the Congregation by Good Bxample Doctrine and Life Concerning the Lords Supper 10. When they met together and did make knowne the Wonders of the LORD and sat together with a fervent Spirit then after exhortation one of another they distributed the Lords Last Supper as he had commanded them they tooke Bread and brake it and eate of it and thereby and therewith have Commemorated the Lords Death in like manner also they tooke the Cup and dranke of it and Commemorated the shedding of his bloud saying one to another Take and eate the Lords Body which was given for us on the Crosse 11. So also they did with the Cup they tooke it in their hand and drank of it for the uppermost of the Congregation began and said to the other Take the Cup and drinke the Bloud of Christ our Lord which he hath shed for us on the Crosse for the Remission of sinnes and Commemorate his Death and the shedding of his bloud untill he come againe to Judgement and bring us into himselfe 12. This Deare Children was the true Apostolicall practise and the Last Supper of Christ was even so for when Christ had instructed and taught his Disciples he began after Supper when they had Eaten the l Or Easter-Lamb or Passeover Paschall Lamb the right Eating of the Paschall Lamb and gave them that Paschall Lamb to Eate of which the first instituted by Moses was but an Image and a m Or Tâ—pe shadow for he gave them his heavenly body to eate and his heavenly bloud to drinke which he had introduced into Maries womb in the Eternall beginninglesse Heavenly Virgin of God in the Pure Chast Immateriall Virginity without spot or blemish and had asssumed it from his Earthly Mother 13. You ought n Deeply or accurately highly to understand this he gave not his Disciples the Earthly substance which did but hang to Christs Body in which he suffered Death which was despised buffetted spit upon scourged and slaine for then he had given them the mortall flesh but he gave them his holy Body his holy flesh which hung also on the Crosse in the mortall substance and his holy bloud which was shed together with the mortall as an immortall flesh and bloud which the Disciples received into their Body which was put on to the soule as a new Body out of Christs Body whereby the Disciples were capable of receiving Christ and became Members of his Body 14. You must not understand it thus that Christs Disciples took a piece of the outward Body of Christ viz of his Earthly Body and put it into their mouths and did chew it with their outward earthly Teeth and so swallow it downe into their Bellies no which is apparent in that he sate with them at the Table and did not divide his outward Body 15. * But Note As the Deity had conceived in its will the Image which God created in his Virgin of his Wonders and Wisdome and brought the flesh and bloud together with the Eternall Tincture in which the soule liveth viz. the Eternall Fire which reacheth into the Deity after the substance of the Majesty and allayeth filleth and strengtheneth it selfe therewith out of Mary in the Virgin into the Holy Ternary into which the Word gave it selfe as a life in the Tincture of the Eternity and became the spirit life and vertue of that flesh which sprouteth out of the Tincture of that fire of the soule for the Spirit was in the Word and the Word was the Power of vertue and out of the vertue shone the Light of the Majesty and the Kingdome with the Power of this world hung to o The Spirit it also as its proper owne which was generated out of the Virgin of its Wonders and Wisdome out of the Eternall Centre of Nature wherein also Mary stood with the outward vertue and life with the outward flesh and bloud so also in such a manner as this hath Christ the true Sonne of God and our Brother given to his Disciples his body to eate and his bloud to drinke 16. And as
God in his heavenly Virgin out of which the heavenly Substantiality is espied and attaineth substance in the Tincture of the Fire is a substance which substance God with the Word and Heart with the receiving in of the Tincture out of Maries bloud in which the soule dwelt did with the Word Fiat as with the Eternall astringent Matrix comprehend and let them together become flesh and bloud after a humane way and manner understand as the Eternall Substantiality with the Wisdome viz. the Eternall Virginity hath given it selfe into the perished Tincture and Matrix of Mary wherein was the Promised Word which gave it selfe also in the Eternall Substantiality into the Perished Tincture or life and so became a New Man being strange and unknowne to the Earthly Man so this New Body of Christ understand the Inward p Christus Christ which the outward Man which was mortall covered gave it selfe under Bread and Wine as an Outward thing into the Tincture of the Soules of the Apostles and became Man in the Apostles in the Tincture of the soule and that is the New Body which Christ hath brought us from Heaven of which he said None goeth to Heaven but he that is come from Heaven so that when wee wholly yeeld up our selves to him in Obedience and with our old will goe out from our selves into his will and so come into Christs Congregation and desire his flesh and bloud with all his benefits then he giveth us this body and bloud to eate and to drinke which the Inward Man borne of God receiveth for the Body of Christ is q Omnipraesens et Omnisubsistens Corpus Every where present in Substance it conteineth the Second Principle that is the Angelicall world according to which God is called Mercifull and the Eternall Good 17. For to say that Christ feedeth the soule with Spirit without Body is not true the Holy Ghost maketh not a Principle but the Eternall Substantiality in which the Holy Ghost dwelleth and goeth out from thence in a forme of many thousand innumerable Essences even that which is so gone forth is the Virgin of Chastity viz. the Eternall Wisdome in which all the Wonders of this world were beheld from Eternity 18. Understand us right according to its high and precious worth That Substantiality wherein the Virgin of God consisteth Adam had on him for the Spirit of this world was given him and breathed into him therein but the Essences were Paradisicall and sprung up through the one pure Element which the Substantiality conteineth and that Substantiality the Spirit of this world in Adam tooke into it selfe into its Power as the Water taketh the Light in a flaming red hot Iron into it and quencheth it 19. First the Heavenly Substantiality had the Power or predominancy but afterwards when Adam went back with his lust into the Earthly Substantiality then the Earthly Substantiality got the Power and predominancy and that is the Cause that our perished heavenly Substantiality is become Earthly and therefore must God with the heavenly substantiality in us become Man and in the Heavenly Virgin and in the Earthly God is become Man and hath put on upon our souls the heavenly Substantiality againe viz. his heavenly body yet our Earthly must passe away but the heavenly remaineth standing for ever 20. And yet neverthelesse wee are captivated poore sinners with the old Adam into which the Devill hath an entrance and wee goe many times out from the faire Image understand the soule turneth its will often into the Outward Man and therefore God hath appointed this r The Lords Supper Testament so that when wee turne againe to him he then giveth our soule the New Garment againe viz. the New body and reneweth and feedeth it 21. Hee that once getteth the Body of Christ it departeth not from him unlesse he spoyle it as Adam did it is onely covered with the old Adam and moreovâ—r passeth into the Mystery and it is very possible for the soule to goe out from it therefore the soule should not be secure or carelesse but watchfull 22. Therefore know that Christ gave his Disciples his True All-present Eternall Divine Body to Eate and his Bloud to drinke out of which the Holy Ghost proceedeth and the Inward Mouth which received it was the desirous willing of their soules for the soule of Man hungreth and thirsteth continually since the heavie fall after such flesh and bloud and putteth the same on as the Garment of God for the soule in it selfe is a Spirit and hath need of a Body and there it attaineth a body a new Eternall incorruptible body into the old Adamicall Body 23. Thus you are to know the bread which Christ gave to his Disciples was that which the outward Mouth took and gave to the belly but the word whereof Christ said Eate this is my Body that same word was the Eternall body of Christ and had heavenly flesh and bloud in it and that the soule received as a New body and thus there was at once in the hand of Christ two Kingdomes viz. a Heavenly and an Earthly 24. But you must know that the Heavenly cannot be comprehended or carried forth by the Earthly for the heavenly Man viz. the heavenly Body of Christ which was in the Outward Christ that all at once and in Eternity also filled the Angelicall world viz. the second Principle of God so that without that same bodily substance God is not knowne at all for the power of the Deity hath manifested it selfe therein and yet the Outward Image remaineth standing Å¿ Note so that in heaven men see the Humane Nature palpably and apprehensively standing in that forme it was in heere upon Earth thou seest nothing else in it but the Majesty of the Clarity of the Brightnesse which filleth the Angelicall world and wheresoever now the Majesty is there is the Substantiality of Christ for the Heart and the Word of God hath united it in the Substantiality as wee consider that the Word is every where so is the Substantiality the body of the Word every where though indeed without Image for the Creature hath onely the formation or Image 25. Behold I give you a similitude Consider all things are created out of the Water and in the Water was all Power and vertue for you finde that all things have Water though it be a very Stone or flesh or whatsoever it is but the Sulphur is therein with the power of Nature which formeth the Substantiality 26. Now behold in the whole Deepe there is nothing but Water Aire and Fire out of which there is the Substance viz. the Body or the Earth come to be 27. Now you see very well that the Sun being but one causeth that and is also the vertue and majesty in this Elementary Substance It all belongeth to the Sun and all desireth the Sun and the Sun with its vertue affordeth the Dominion or Government of every thing in the
which floweth forth and worketh powerfully in the soule so that often and hourely there breaketh forth out of the Word of the soule the Evill of the Abysse in which the Devill mingleth himselfe and possesseth our hearts outwardly and then also most inwardly viz. in the first foure Formes of Nature and turneth us away from the Will of God into all abominations and wickednesses which are in him And as he now observeth how Man is qualified viz. what spirit is predominant according to the Dominion of his Body whether it be pride covetousnesse envy wrath unchastity wantonnesse voluptuousnesse and such like accordingly he * Or Tempteth assaulteth him continually and effecteth such great wickednesse with the soule as no Tongue can Expresse for in the outward Dominion there are also seaven Formes viz. the seaven Planets which Rule the outward Man and reach into the bottome of the soule if without ceasing it doe not resist and reject the Evill malignant r Influxes or instigations influences in the same the Devill hath a powerfull accesse to the soule but yet he hath not that Dominion nor any compleate power therein unlesse the Turba Magna in the Anger of God be kindled as in Judgements Pestilence Thunder and the like Plagues and Punishments and there he is the Executioner but he hath the inward Dominion of the foure Formes to the fire-Life these he can possesse as often as the soule plungeth it selfe thereinto if he get it there O how fast he holdeth it and will quite downe with it for that is his Kingdome viz. the Abysse of the foure Formes 31. And Observe it according to its precious depth The Foure Formes conteine in them the Originall of Nature where first in the desiring willing the Darknesse with the attracting entreth into a desire and so the desiring becometh strong Å¿ Sharp astringent harsh hard and cold and the desiring maketh an attraction and stirring in the strong harshnesse which are two Formes and the third Forme is the great Anguish in that the Desiring would be free which stirreth the anxious wheele of Nature and in the End stirreth up the flash of fire which is the fourth Forme as is at large mentioned before 32. And so that harsh attraction maketh in the desiring of the will in the outward Nature of this world a great Covetousnesse so that the Minde would attract all to it selfe and possesse it alone and though it cannot devoure it yet will possesse it and would not willingly afford any thing to any other and this is one Roote of the Abysse of Hell wherein the Devill vehemently assaulteth the soule that it might nor goe out and come to the Light of God 33. The second Roote is the bitternesse of Nature which in the harshnesse is an enimicitious sting and will not endure to be subdued the more it is resisted the greater is its sting This is the second forme which maketh in the outward Nature an enimicitious stinging envious bitter Minde whereinto also the Devill windeth himselfe and kindleth the Word of the soule with a despitefull stinging envious t Matter or substance subject so that the will continually burneth in envy and never speaketh any Good but meere vanity and wantonnesse which is serviceable to the Devill whence proceed lyars slanderers backbiters false hearts God have mercy upon us in our great misery into which wee are plunged 34. The third Roote is the Anxious Wheele of the Minde whence the u Or Thoughts Senses arise and are Generated which containeth in it especially the miserable house of x Or Mourning and Lamentation sadnesse and yet is the house of the springing up of Life this is chiefly the dwelling place of the Devill within which he seateth himselfe it is his seate and he continually raiseth up that house of sadnesse so that the soule groweth timorous and doubteth of the Grace of God and of the Light of Eternall Life he continually casteth in the two first formes viz. covetousnesse and envy and with that poyson windeth the wheele of the Minde about and maketh a hurlyburly in the Essences of the thoughts he continually mixeth Covetousnesse and Envy together that he may retaine his seate and so when the poore soule would goe out aloft and be gone then he barreth it up into the Chamber of Anguish and straitneth it than it might and should despaire for the Chamber of Anguish is alwayes in Darknesse and there he casteth it downe that it may not get aloft on the wheele least it should y Or cause â—he fire to appeare discover the fire and so he would be knowne 35. The fourth Roote is the fire-flash and when the Devill cannot detaine the soule still in the house of sadnesse but that it reach after the flash of the Light of the Liberty of God then he slips into the flash and bringeth the thoughts in the word of the soule out aloft above the Crosse in high-mindednesse as Men that through Learning strive after the Light of God and having attained it little thinke how the Devill slippeth into it and bringeth them into high-mindednesse to be proud of themselves esteeming themselves as Clergy-Men to be better then the Laity so that the soule thus flieth out aloft and elevateth it selfe above the Meeknesse as the Devill himselfe did 36. For as wee have mentioned before Nature getteth in the kindling of the Fire two Kingdomes or two Principles as may be seene in a Candle out of which in the kindling ariseth the Consuming fire and the pleasant refreshing Light viz. one in the fiercenesse of the fire which flieth out aloft above the Centre with the sowre wrathfull severe formes and the other in the Light of the Meeknesse which remaineth standing immovably and hath also all the power of the Centre in which power the Spirit of the Deity and of the Majesty is knowne wherein standeth the Rain Bow with the Crosse of the Number-Three for the Majesty is heere the Brightnesse of the Deity and heere the Eternall Liberty z Extra Naturam without or beyond Nature which hath but one onely will getteth the strength power majesty and glory for the Eternity is thus a Or manifested Revealed which otherwise would be as it were a still nothing in the Creatures esteeme and account 37. Above this still soft humility the Devill leadeth the soule of Man in its will out aloft in the fire-flash for heerein according to the spirit of this world consisteth the Dominion of the Sunne which giveth might and strength to the Outward Man and also the light and power of the outward senses so that Reason cometh to see and the outward spirit getteth great outward skill and wisdome according to the Dominion of this world 38. Also heerein all suttleties of the Essences and senses disclose themselves which the Devill very well observeth if any in the b Predominancy upper Dominion according to the spirit of this world be a childe of
the Sunne then he in the Centre of Nature without ceasing slippeth into the fire-flash of the soule where the fire and heate existeth and alwaies bringeth in with him the other three poysonous formes in the Originall he bringeth the soule out aloft over the Crosse above the Meeknesse of the Majesty in the wrathfull fire-flash so that it groweth proud lascivious and fierce he maketh it to contemne meeknesse and humility and so it flieth forth in its own wit in the fiercenesse of the flash above God and the Kingdome of Heaven and scorneth all that belongeth to God and to Eternall Life 39. And all this deare Brethren in Babell proceedeth from hence that you are voyd of the Divine wit and understanding so that you flie above the wheele of Nature in your owne witt you should stay in the Crosse in humility and your soule should be inverted and inclined in to the meeke Majesty of God but now you flie upon the wheele of the fire in your pride aloft over the Deity and this the Devill doth to you in suttle craftinesse that he may thus leade you that thereby the Kingdome of God might not be knowne you seeke the Kingdome of God in Art but Art hath the six formes of the wheele of Nature the Deity hath another Centre in the Crosse for the Divine Spirit seperateth it selfe from the fire and yet is not quite asunder from it but it maketh another Principle which consisteth in meeknesse in meere Love and Joy the formes of Nature are therein a meere Power of Love for it is an c Or fullfilling accomplishment of the Eternall Will out of which Nature existeth and the wrathfull kingdome is an accomplishment of the Eternall hunger and thirst which cannot be otherwise in Eternity for the d Beeing of Beeings Substance of Substances Essence of all Essences is thus 40. For it is sufficiently knowne to us seeing God is meerly Good that he created nothing Evill for that which was not from Eternity was not in the Creation 41. God created no Hell nor no Devills but Angells onely Lucifer hath turned himselfe away from the Meeknesse and is flien out above the Crosse of the Number Three and hath himselfe awakened the fire of Anger in the flash which had from Eternity remained hidden in secret which is now his Hell and Habitation he can now be no otherwise then Covetous Envious Anxious and Wrathfull there is no other e Quality or living faculty property or source in him for his own Mother out of which he was brought forth and created holdeth him now so that he is a Devill with all his Legions 42. Therefore deare Children since wee know that wee are thus environed with Hell and the Devills in the Anger of God it is very necessary for us to flie into Humility and therefore Christ teacheth us so very earnestly to study Meeknesse Love and Mercy that wee should Love one another and should not so eagerly endeavour after the Spirit of this world for the Devill slippeth into it and seduceth us wee should watchfully take heed of Pride for the Devill flieth into it and of Anger for that is the Devills sword wherewith he committeth all Murthers 43. O how lamentable a thing it is that the poore soule is thus blinded that it knoweth not the heavy shackles and bands wherein it lieth captive The fire of Hell riseth up to its very lips the whole world is full of snares which the Devill hath layd to catch the poore soule if the Eyes of the outward Man should be opened he would be terribly affrighted All whatsoever Man doth but touch or looke upon there is a Net and snare of the Devill in it And if the Verbum Domini the Word of the Lord which is f Incarnate become Man were not in the Middle so that the hidden Eternall substantiality of the Word is a Body there would none be saved the Devill would catch and devoure all soules 44. Therefore deare Children Christ hath well told us That the Kingdome of God in us is small as a Graine of Mustard seede but he that endeavoureth seriously and striveth after it to him it groweth great as a Tree and the Devill must needs let it alone and though he often breake off a Twigge yet the stock standeth still 45. Christ warned the Rich yong Man To beware of Covetousnesse and told him that a Camell would easier goe through the Eye of a Needle then a rich Man enter into the Kingdome of Heaven and the Cause of all this is that the soule entereth into Lust and into the Dominion of this world for if the soule wholly give up it selfe into the lust pleasure and Dominion of this world then the Devill doth not * Or Tempt Sift it so strongly but carrieth it in his g Or Bride-Chariot Triumphant Chariot from one abomination and wickednesse to another his Chariot is Venus viz. the Love of the flesh wherein the soule continually endeavoureth after Temporary Power Authority and Honour after Riches Beauty and the desires of the flesh after Beastiall inordinate Copulation though indeed the soule doth not so eagarly desire it unlesse it be totally infected but it is onely from hence that the soule in Adam hath lusted after it and is captivated therewith and the Devill continually maketh it stirring he continually tickleth the soule therewith that it might confidently and freely eate of the forbidden fruit 46. Wee finde that the Humane Life is Threefold with Three Spirits together in one as if it were but one Spirit and it is indeed but one Life but it hath Three Dominions each of which hath its own Mother which affordeth or generateth it the Centre of Nature with its formes or properties is the Eternall Life for it is the fire-life and the spirit which is generated and goeth forth out of the Centre of Nature which dwelleth in the Tincture is the Eternall h Soule-Life life of the soule and the Aire spirit with the qualities or properties of the Dominion of the Starres is the beginning ending and Transitory Life which is the Beastiall Life the Animall Life which wee have common with Beasts 47. Now the soule is generated only out of the first two and the Third is breathed into it not that it should enter into it and give up it selfe thereto as Adam hath done but that the soule should mightily rule over it and therein open the Great Wonders of God which from Eternity were beheld in the Wisdome of God for the Third Dominion is generated and Created out of the first and the second Dominion should continue in its own place in the Noble Tincture in Paradise and should open the great Wonders in the Third and therefore Man was made Lord over all things he had the Tincture or life of the Earth in his owne hand or power and Gold and Silver were as easie for him to finde as any other visible thing The Tincture of the
God Especially the Example of Tobiah though our Schoole Rabbies will rather have it cast out of the Bible then beleeve it but consider of the Three Angells with Abraham and the two Angells with Lot also how they have plainly foretold and declared the Conception of highly worthy Men as of Isaac Jacob Samuel Samson c. Especially of John the Baptist and of CHRIST consider what was done at his Birth to the Shepheards in the field and to the m Or Magi. Wisemen of the East and at length to Joseph how he was directed to goe with Mary and the Babe into Egypt whereby wee may sufficiently perceive their great carefullnesse about us for they are Gods Ministers he sendeth them to conduct us through this valley of misery through this world of Thistles and Thornes and to defend us from the Devill O how great joy they have for one poore soule when it is delivered from the snares of the Devill yea more than for Ninety Nine righteous as Christ saith 60. Therefore wee should not so suddenly n Be dejected and discouraged despaire in adversitie when wee are in o Streits and afflictions necessitie when wee often suppose that the whole world is against us yet the Quire or Hoast of Angells and the Spirit of God are with us It is often with us as with the Canaanitish Woman so that wee cannot finde the Countenance of God but wee must waite for the proofe and tryall must passe over the soule the more Gold is Purified the finer it is so also the soule the more it is brought into Triall if it hold out the fairer and brighter it is and Gods aime is to have faire lovely children and such as are of understanding and doe learne to discover the deceits of the old Devill 61. But you must know that the Angells are very pure chast modest Spirits also humble and friendly and are like to Infants who know of no deceit or iniquitie but what is p Or Generated innate in them 62. Now whosoever will enjoy the company and assistance of Angells must not be a Lustfull Bull or Heifer or a lascivious wanton Venus or have a false wicked minde which day and night studieth nothing but cunning tricks and deceit how to get money and wealth neither must alwayes dabble and swimme in the worlds back-biting scoffing Jests and conceits and tickle and feed the soule with them in which the world useth to provoke one another and to q Or finde fault and stirre up malice take exceptions one at another No no Angell will stay with such Men but the black Devill who possesseth the Hearts of these Men so that they take pleasure in wickednesse 63. Whosoever will have the assistance of Angells need not call upon them or pray to them for they accept not of that honour they give all honour to God but he ought onely to turne away from uncleannesse of Heart and enter through true Repentance into Gods will and continually put away evill thoughts and r Influxes and Instigations influences he must continually incline his will to God and Goodnesse and pray to God for the guidance of his holy Spirit 64. And though the Devill hold fast and will not let goe and doth lay open his uncleannesse before him there is no better course to be taken then to leave all his uncleannesse and filthinesse upon the Devills neck and winde himselfe out from it in spite of all Carnall Reason and cast himselfe in humility into Gods will and commit himselfe to it and leave all doubting to the Devill for that is his lodging and he must consider that it is a great sinne to continue in doubting he should consider that doubting is the Devills Band wherewith he holdeth the soule fast When any Mans uncleannesse meeteth him and representeth it selfe before him so that the soule can receive no strength that is not Gods hardening of the Heart but the Devill wrappeth himselfe about the soule and will not let the soule come to the light that it may receive strength and vertue and there the words and promises of Christ with his bloud-shedding suffering and Death is a soveraigne Medicine when the soule wrappeth it selfe up in them and leaveth all its uncleannesse upon the Devills neck that is poyson to the Devill which maketh him faint and feeble and so the soule then presseth forth into the Light of God and receiveth strength and vertue and there it must earnestly enter into humility and then it treadeth upon the Devills Head and destroyeth his Hell and then the Angells associate with that Man and have Great Joy that the Devill is overcome who entended to be God and Creatour in the soule 65. But a soule in Christ must be a continuall Å¿ Souldier Champion or Resister Warriour and although the Devill cannot get possession of the soule yet he still holdeth it before the uncleane forbidden Tree that it should tast of unchastity iniquity lyes and deceit of Anger and Envy and if he can bring it to passe that the soule let in the evill lust and desire into it selfe O how doth he hide and cover it how doth he strow sugar upon it and if he should once draw it into Venus'es Heaven he will spare no paines to get his t His Fort of Prey in the soule againe fortresse againe For the Devill is never better at ease then in Man for there he can be Lord of this world and performe his work and accomplish his will which he cannot doe u In Spiritu Mundi Extra Hominem in the spirit of this world without Man for his Kingdome is not in the outward Dominion of this world but in the inward in the Roote in the Abysse 66. He can doe nothing in this world in the Externall part unlesse the Turba Magna in the wrath of God be kindled and there he is busie especially when the Elements are kindled or inflamed with Tempestuous stormes of thunder and lightning and then if the Anger of God burneth therein there he is a busie Executioner if he could ruine the whole world he would doe it but he hath no further roome then the fierce wrath in the Turba affordeth him The x Plague Vengeance and Destruction Turba is his Master he is but a Jugler and destroyer so far as the Anger in the Turba is kindled 67. Know also that the Devill often striveth and fighteth with the Angells and when the soule is carelesse and secure he setteth upon it strongly but he is held off that he cannot doe what he will but so soone as the soule Imagineth and is captivated by the Lust like Adam and Eve then the Devill overcometh but then againe so soone as the soule casteth away that evill Lust and entereth into Repentance then he is driven away by the Angells 68. And there is a continuall strife about the soule of Man God desireth to have it the Devill also would have it and
you why doe you despise them and kill them Try them whither their Spirit be borne of God or no or whither they seeke their own way of their Belly in Antichrist surely it is time to awake from sleepe No jesting matter will follow you should not dare to jest so with the Keyes of the Holy Ghost and make Conclusions of Faith according to your own Opinions Tenets and Conceits Faith will not be begotten by Conclusions and Cannons but is awakened by true sincerity as by being obedient children of Christ 29. Saint Paul did not say to his Disciple Dispute of the Mysteries of God but he said Awaken or stirre up the Gifts that are in thee No mans own wit can doe it much lesse the Pride of the High Schooles or Universities which yet they cloake with hypocrisie and hide it under the Mantle of the Holy Ghost why doe you make Conclusions about the Body and the Person of Christ Have you power and authority to doe so Is it not a Mysterie to you and you understand nothing in it unlesse you be new Borne againe in Christ Doth he not say Behold I am with you even to the End of the World Is he with you Why then doe you set your selves upon his Throne and deny his Presence Are you not Pilate who sentenceth Christ from whom have you the might and authority to make Conclusions and Articles are you his Lords then you are not children have a care you prove not the Eldest sonne in the House who striveth about the Inheritance and about the power and Authority and yet continueth to be a proud Angry Murmurer against the Father Deare children it availeth nothing to goe such a way Christ said to his Disciples when he drave the Devill out of the Lunatick that was possessed which the Disciples could not doe in their own Reason This kinde goeth not out but by Fasting and Prayer 30 Deare Brethren you will not be able to drive the Devill out of us if you have not Christ with you your Art and Conclusions of Reason will doe nothing else but cause people to goe out from God into their owne selfe will Wee must fast and Pray that wee fall not into Temptation and into the Netts and snares of the Devill in our Reason for the Devill alwayes holdeth his Net before Reason and he that falleth into it supposeth he is caught in Christs fishing Net but he is taken in Antichrists q Pursenet Net Reason Comprehendeth Nothing of the Kingdome of God but the husk the vertue and power of it remaineth hidden to Reason unlesse it be borne in God and then Reason goeth forth as a burning Fire in the Spirit of God but the Spirit letteth it not flie aloft but boweth it to the Earth in humility for he knoweth the r Satan Warriour that fighteth against Reason 31. A watchfull Life is requisite which is chastened and not overflowne with the fleshly voluptuous spirit of this world and not a Life alwayes drunken and full for as soone as the soule is inflamed with the vigour and power of the Earthly Spirit then Gods Spirit passeth into its owne Principle and the soule is captivated by the Spirit of this world and the Devill gaineth an accesse to it and then its former wit and understanding knownâ—â—n God is changed into outward Reason and then Man supposeth still that it is Gods Spirit 39. O no friend the Å¿ Or Configuration of the Starres in us Constellation which should rest in the Spirit of Christ lusteth also to possesse such a heart and soule where the Spirit of God hath been sitting for every Creature longeth after the vertue and power of God but the Constellation though it come into the Temple of God driveth on its own matters that lie in its power it knoweth nothing of Divine Wisdome it hath a wisdome and t Maketh constituteth the Spirit of this world indeed it hath great Art and Learning for the Earthly and Elementary Mysterium Magnum lyeth therein but it hath not the Key to the Principle of the Liberty of God without and beyond Nature for it hath a beginning and End and looketh no further it maketh and seeketh onely an Hypocriticall Beastiall life 33. Therefore let us not be u Stout surly proud and secure nor rely upon Art and Learning much lesse upon the Letter for the spirit thereof is hidden to us without the Spirit of God wee have the will of God in the Holy Scripture yet without the Spirit of God wee have but the Husk and the Dead Word except Gods Spirit first awaken the Living Word in us that wee may understand the Letter and the written Word which is plaine enough in that the Learned in Arts are but Learned in the Letter and not x Or Taught of God Learned in God otherwise they would not contend and wrangle about Christs honour and Doctrine nor so dispute about the Cup of Christ 34. Though there were a Thousand men x Or Taught of God Learned in God who are borne in the Spirit of Christ and were together and had each of them a speciall gift and knowledge in God yet they would all be but one in the Roote of Christ and would every one desire onely the Love of God in Christ what Disciple or Scholler will exalt himselfe above his Master wee are one Body in Christ why then should one Member contend with the other about the food when the desirous Mouth feedeth then all the Members receive strength and vertue Every Member hath its owne Office or work in opening the Wonders of God wee doe not all bring one and the same words but one spirit in Christ every one hath that which is his owne imparted to him what he shall open in God that the Great Mysteries of God may be made manifest and the Wonders which have been foreseene from Eternity in his Wisdome might be revealed to which End the soule was created of God 35. I know and the Spirit sheweth it to mee that thou Antichristian Sophister wilt Object against mee that even among the Apostles there hath been strife and contention about the words of Christ T is true indeed and it was Satans Master-Piece to sift Christs Disciples the Disciples of those Disciples so soone as they became secure forthey were Men well as wee and one was stronger in Spirit then the Other according as they did * Or Examine search themselves and raise up themselves in God for they lived among Evill Men and many times must apply themselves to the world and must give the Weake Milke to drinke at which others many times stumbled in their Reason and grew hot and Zealous and reproved one another for it as may be seene about Cornelius when Peter went in to the Heathens and the other Apostles supposed that the Kingdome of God belonged onely to Israel 36. But you are to know that the Love of God is so y Lowly submissive
and pliable humble that when it hath kindled the soule with its selfe it selfe is subject to the soule but no soule will enjoy that but those that are humbled in the Love of God and constantly goe forth from their desires that the Spirit of God may live in them and that they may have an eye unto him the soule is permitted to be Zealous but it doth better to live in Meeknesse in which it entereth into the Majesty of God and is a totally beloved childe what doth it availe mee that I powre out fire upon my brother and so burne my selfe therein It is more blessed to continue under the Crosse in Patience and in Meeknesse then to bring fire from Heaven 37. Christ is come to seeke and to save that which was Lost not to awaken his Anger against us but that he might help us out of the Jawes of the Devill and hath Regenerated us in himselfe to be a Living Creature in God and hath brought us quite through the fire of his Fathers Anger He hath broken the Bands that wee might follow him in Love and Meeknesse as children should follow their Parents therefore he Teacheth us faithfully what wee should doe and how wee should Pray Of the Lords Prayer 38. The Prayer which he hath Taught us is an Instruction and Teaching of all whatsoever wee should doe and leave undone and what wee should aske and Expect from God and is alwayes rightly to be understood according to the Three Principles which wee will heere make a short z Manuduction Introduction to though it cannot be a Circumscribed or limitted in its Interpretation confined or concluded for the Spirit in the Prayer comprehendeth in it the whole Eternity also Nature and Every Thing so that No Tongue can sufficiently Expound it The more it is Considered the more is found in it Yet wee will venture upon it and give the Reader an b Manuduction Introduction not to tie or limit the Spirit for it riseth up in Every ones soule as vertue and power is given from the Wonders of God And so it is also with the Gospel that is not tied to any Exposition The more any search into it the more they finde therein For the Spirit of God it selfe teacheth us to Pray aright and also presenteth us to God For wee know not what wee should say out whole businesse of Praying and Conversion consisteth onely in the Will and Purpose that wee give our selves up into God God the Holy Ghost himselfe maketh the springing and growing up through himselfe in God he driveth forth the blossome of the New body of the soule out from the Divine Centre forth through the soule so that the fruit of Eternall Life springeth forth out of the Soules body with many Branches and faire fruit and standeth as a Glorious Tree in the Kingdome of God so that when wee pray our soule eateth of many heavenly fruits which are all growne out of the Body of the soule as out of a heavenly soyle or ground and the soule eateth of them againe in Prayer and they are its food on the Table of God Thus it eateth ex verbo Domini of the Word of the Lord concerning which Christ saith Man liveth not by Bread onely but by every word which proceedeth out of the Mouth of God 39. c The Pater Noster Our Father The Lords Prayer affordeth a very high and excellent understanding in the Language of Nature for it expresseth the Eternall Birth also all the Three Principles also the Lamentable Fall of Man and sheweth him the Regeneration in Christ it sheweth him what he should doe and how he should behave himselfe that he may come againe into the Divine union and sheweth him how kindly the Spirit of God meeteth him 40. But because it is hard to be understood we will set downe a briefe Summary Contents and d Vnderstanding and meaning Exposition and commit the further Work of the highest Tongue to the Spirit of God in every soule and may well be handled at large in a e It may be his Treatise called The holy Weekes or the Prayer Book which was not finished Treatise by it selfe if the Lord give us leave Heere followeth a Summary Exposition of the LORDS Prayer how it is to be understood in the Language of Nature from syllable to syllable as it is Expressed in the words of the f German Language High Dutch Tongue which was the Authours Native Language but because the Language of Nature is not yet cleerly understood by mee therefore I cannot transferre it to the English Tongue but must set it downe in the syllables of the High Dutch words and Interline the English under it Whosoever desireth to see more concerning the Language of Nature let him reade in the fift Chapter of this Booke verse the 85. upon the word Schuff and g In the Aurora in the Epistles in the Mysterium Magnum c. elsewhere in his other Writings The Entrance Vnser vatter im Himmel Our Father which art in Heaven 41. When wee say V nser vatter im Himmell then the soule raiseth up it selfe in all the Three Principles and giveth it selfe up into that out of which it is created which wee understand in the Language of Nature very exactly and accurately For vn is Gods Eternall Will to Nature ser comprehendeth in it the first foure formes of Nature wherein the first Principle Consists 42. Vatter giveth the two distinctions of the two Principles for va is the Matrix upon the Crosse tter is Mercury in the Centre of Nature and they are the two Mothers in the Eternall Will out of which all things are come to be the one severeth it selfe into Fire and the other into the Light of Meeknesse and into water for va is the Mother of the Lights which affordeth Substantiality and tter is the Mother of the fires Tincture which affordeth the great and strong Life and Vatter is both of them 43. When wee say im wee understand the innermost viz. the Heart from which the Spirit goeth forth for the syllable im goeth forth from the Heart and soundeth through the Lips and the Lips keepe the Heart in the innermost unawakened 44. When wee say Him wee understand the Creation of the soule The syllable mel is the Angelicall soule it selfe which the Heart on the Crosse in the Centre between the two Mothers hath comprehended and with the word Him framed it into a creature viz. into mel for Him is the habitation of mel therefore the soule is created in Heaven that is in the loving Matrix or Mother The First Petition Dein Nahme werde geheiliget Thy Name be h Or sanctified Hallowed 45. When wee say Dein wee understand how the poore soule swimmeth in the water of this world and how it casteth it selfe with its will into the Principle of God it goeth with the syllable Dein into the voyce of God 46. In the syllable Nah
it inclineth inwards and in the syllable me it comprehendeth the Heavenly Substantiality and this is done in the Will of the soule 47. And when wee say wer then the whole Creature goeth along in the will for wer hath the whole Centre and with the syllable de it layeth it selfe downe in Obedience in the Meeknesse and will not kindle the wer in the fire as Lucifer had done 48. And when wee say ge then the soule goeth into the Heavenly Substantiality as a quiet childe without Anger and then hei is the powerfull entring upon the Crosse into the Number-Three where the soules will presseth into the Majesty into the Light of God with the syllable li the soules will hath comprehended the Holy Ghost In the syllable get there the soules will goeth forth with the Holy Ghost for the brightnesse of the Majesty shineth in the will and the Holy Ghost goeth along in the Glance of the Majesty upon the Chariot of the soule for the will is the soules i Or Triumphant Chariot Wedding Chariot with which it rideth in Ternarium Sanctum into the Holy Ternary wherein the Holy Ghost sitteth with the brightnesse of the Deity The Second Petition Dein Reich komme Thy kingdom come 49. Dein there the poore soule giveth it selfe up againe into the will of God as Gods childe 50. Reich heere the soule giveth it selfe into the vertue and Power of the Angelicall world and desireth to come out of the Deepe of the waters into the power of God 51. Komme in the syllable kom it goeth in into the vertue and power and apprehendeth it and with the syllable me it maketh the Heaven be open and goeth forth with the apprehended power into the Kingdome as a sprout for the me maketh the Lips be open and letteth the sprout of the Will goe forth and lets it grow softly by degrees The Third Petition Dein willen geschehe wie im Himmel also auch auff Erden Thy will be done as in Heaven so also on Earth 52. Dein heere the soule doth with its will as in the first and second Petition it casteth it selfe into Gods will 53. Wil is its desire to will the same with the Holy Ghost len with this syllable it taketh in the Spirit with the Will into the Centre as into the Heart and willeth that its will in the Holy Ghost should k Or boyle up flow up in the Heart 54. Ge with this syllable it goeth into the will sche with this syllable it worketh the work of God for there it doth what the Counsell of the Father is what the Heart of God will as the soule of Christ suffered it selfe to be hanged on the Crosse and as wee in misery bow downe under the Crosse he in this syllable it taketh patiently what God worketh it l Yeeldeth or submitteth boweth it selfe as a childe 55. Wie there it goeth againe into the voyce of the high Majesty Im is the Heart of God out of which the Spirit goeth forth in which will it would be Him is m See in the first Petition againe the Creating of the Creatures mel is the soule that is it willeth to act in the will of God like the Angells who doe that which Gods will accepteth 56. Al there it comprehendeth that will and driveth it on with the syllable so out of its Centre into this world into the outward Principle Auch there it affordeth all whatsoever it hath in it selfe out into the outward out from it selfe into this world 57. Auff With this syllable it apprehendeth the same againe and desireth that its substance should not be dissipated for it onely letteth the will of the substance goe forth through the closed Lips to the Teeth and desireth that the forme of the will should remaine as a figured substance Eternally 58. Er with this syllable it bringeth its substance into the Spirit of this world upon the Earth and there the Will shall work n Or Miracles wonders as in the Kingdome of the Angells in the Power of God the will must manifest the hidden Secrets of God den with this syllable it sheweth that they must not be done in the fire of the Anger in which the Devill dwelleth for this syllable doth not break up the Centre they should be done in meeke Love and yet be taken out of the Er The soule shall mightily rule in all hidden secrets but it must not let in the Devill 59. Heere our want is very much the Heavy Fall presseth us hard O there is very much heerein hidden which would be too long to describe For the Will of God should be done and not the Will of the flesh and of the Devill o Note And therefore it is that wee are so doubtfull in Prayer because the poore soule runneth on in the will of the Flesh and of the Devill If it did live in Innocency wee should have this skill perfect and there would be no doubting in our Prayers but an acting and accomplishment of them This the Apostles of Christ wanted when they asked why they could not cast out the dumb Devill wee doe rightly swimme heere in misery which the Spirit of the Wonders sheweth us The Fourth Petition Gieb uns unser taglich Brodt heute Give us our Daily Bread to Day 60. Gieb there the will sticketh in the Heart and presseth outwards and the Mouth catcheth it that is the soule would be fed what the Word giveth forth that the soule taketh for that belongeth to it it will have that 61. Vns with this syllable the soule desireth food for all its fellow Members viz. for all soules as if they were but one Tree with many Branches whereof every branch must have sap and vertue from the stock and so it desireth to have this in common out of the vertue of God for the Life of all soules for it attracteth that with all its desire to it and in all others as a loving brother it willeth to have it in common and not alone to it selfe in Covetousnesse as the Devill did 62. Vn with this syllable the will of the soule goeth into the Eternall Wisdome wherein before the Creation in the seede it was discerned in the Eternall Will ser with this syllable it taketh the Originall of Nature in the Will where one forme in the Originall generateth filleth and preserveth the other and that is the Band of the soule whereby it Eternally liveth and subsisteth and that the will or the soule desireth else it would be dissolved For a Spirit desireth no more then to retaine its Band and to fill it with vertue that it may flow forth 63. And heere lyeth the Key of the Greatest hidden Secret of the Beeing of all Beeings Beloved Doctor if you were Learned you would seeke heere and if you understand nothing heere nor will to understand then you are not learned but are onely tellers of stories which the simple if he did use himselfe to it would
performe as well as you This is the true Doctorship in the Holy Ghost the outward in the Learning of the Schoole of Reason is but a foppery and puffeth up into a high minde 64. Tag with this syllable the heavenly Number is understood as wherein the Spirit on the Crosse in the Holy Matrix comprehendeth the Genetrix in the Multiplication where the Will of the Spirit recreateth confirmeth and strengtheneth it selfe lich in this syllable the soules will quickeneth it selfe in the light and vertue of the Majesty of God and strengtheneth the soule with the heavenly Number which springeth up out of the Majesty infinitely and heerein the soule is acknowledged for an Angell and liveth in the Hand of God 65. Brodt heere the Corporeall substance springeth up and our misery for Brodt Bread is generated out of the Centre of Nature although the last letter in the syllable Brodt p As it is pronounced signifieth Expresseth that it is Paradisicall Bread for the Crosse ✚ Character T in the Language of Nature carrieth the severe Name of God GOTTES which if men will rightly Expound it and understand it according to the Language of Nature may be understood powerfully and in its highest depth in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DEUS GOTT GOD. Tetragrammaton Jehovah for that word comprehendeth all the Three Principles And in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r Adonai God is understood as in one Principle viz. in the Angelicall World which may be expounded in a Treatise by it selfe wee set downe this that this syllable might be considered of For Brodt Bread is the food of the Body and is to be understood concerning the fierce wrath that it hath mixed it selfe in it and signifieth the house of Lamentation and Mourning but since wee must have this food therefore the soule reacheth after it for the maintenance of its Beastiall Body 66. Heu This syllable signifieth the Eternall Bread of the soule the New Body viz. the Heavenly Substantiality for the will goeth forth out of the Bread into the Heu that is the Eternall Substantiality viz. the bread of God Christs flesh te this syllable confirmeth that it affordeth and frameth the severe Name Gottes of God for the soule desireth a twofold Bread one for the Belly and the other for its holy Heavenly Body The Fift Petition Vndt verlasse uns unser schuldt al 's wir verlassen unser schuldigern And forgive us our t Or Trespasses as wee forgive them that trespasse against us as wee forgive our Debters 67. Vndt this syllable is that wherein the will of the soule awakeneth the Love of God for the will sticketh fast in the word vndt as in the Meeknesse it satiateth the ver viz. the Anger and springeth with the undt or meeknesse up as a budding * Vegetables growing Substance like a blossome out of the ver and yet they remaine one in another for ver is the Centre of the Life it hath the fire of the wrath and the undt belongeth to the second Principle lasse or lass is the cleansing of that which is generated out of the ver of which Isaiah saith Were your sinne as red as bloud if you turne they shall be as wooll white as snow In the syllable lasse is the Bath or Laver wherein the ver must be washed or else it cannot subsist in the kingdome of God 68. Vns is the union againe where the will of the soule viz. the Communion or fraternity that is all soules in one will desire to be washed 69. Vn there th◠will yeeldeth it selfe into the Love of God u Or clenseth and washeth the Evill Childe ser and thereby confesseth all Evill and wickednesse for all in common as if they were but onely soule 70. Schuldt this is the true Catalogue or Register which the Anger hath brought into the soule which Catalogue the will desireth to cast away altogether But the Mouth catcheth the syllable againe as a flash to signifie that our works shall stand Eternally to the wonders of God and wee need onely wash them that they might not be comprised in the fierce wrath of God and inflamed else they belong to the Abysse * Or into to the dark Principle 71. Al 's in this syllable the will of the soule compriseth together all whatsoever is called Soule and speaketh of Many as if they were but One. 72. Wir in this syllable the will complaineth against the Anguish of the source of disquietnesse in the soule where one soule often y Offendeth or wrongeth hurteth another and therefore the will compriseth together the Turba of All soules and saith as followeth 73. Ver that is the will of the soule desireth that the fierce wrath of all soules might be thrust downwards upon a heape into the Abysse las that is to z Put it away or remit it let it goe and not know it more in the fiercenesse of the Anger for the syllable sen retaineth the forme of the Wonder but it must be washed in the Lassen or a Or scowring it away letting it goe for lassen is the Laver or Bath to wash it in 74. Vn this syllable yet againe presseth into the Love of God and desireth to bring the washed soules into the Love sern this syllable in the presence of God sheweth the Evill childe which is now washed in the Love and there putteth it among the Wonders of God for it setteth forth whatsoever is come to be a wonder in the Tincture of the fire in the soule 75. Schul this syllable sheweth the unprofitable or vaine works which one soule hath wrought towards another out of the b Or Fierce wrathfull Life Tincture of the Fire and is a setting forth of the Evill which the soule in the will it selfe hath washed and clensed againe di this syllable putteth the union againe into the Majesty and into the Holy Ghost where there is no contrary will any more gern is the Evill childe which now standeth before God to Gods deeds of Wonder from whence the will tooke its c Pravity or vilenesse and Infirmity fall and desireth that the Holy Ghost will take it in as a Wonder in to the Majesty The Sixt Petition Vndt führe uns nicht im versuchungh And leade us not into Temptation 76. Vndt is once more an injection into the loving Meeknesse of God where the will of the soule in the Majesty humbleth it selfe before the Number Three or Trinity 77. Füh there the will goeth along with the Holy Ghost re there the will would not goe through the fierce wrath for it is afraid of the Prison of the fierce wrath for the will should alwayes be stedfastly inclined into God that it may passe through the Fire without molestation and also through the outward Principle viz. through this world and yet should not catch at or offer to lust after any thing but
seeing the soule knoweth that it stood not out in the first Temptation when it was brought into the spirit of this world when the Verbum Fiat breathed it into the Image therefore it flyeth now to the Holy Ghost intreating that he would not enter with its will into the Temptation Proba or Tryall for it trusteth not in it selfe that it shall stand stedfastly against the Devill when he shall sift it as Christ said to Peter The Devill hath desired to sift thee but I have prayed for thee that thy Faith faile not that is I have enclosed thee in the Word and have not given the Devill any leave but I have in my Prayer brought thee into the will of God that thou shouldst be preserved by the Holy Ghost else thou shouldst have been sifted by the Devill through the Anger and through the spirit of this world 78. Vns this syllable once againe compriseth the Brotherly union as in one will in the Majesty and flyeth into the Spitit 79. Nicht in this syllable the will rendeth it selfe quite out from the roote of the Anger and reteineth a peculiar Government d Extra Iram without the Anger and then the soule burneth forth from the fire and is the true Life without the Fire in the light flaming Tincture in Aire and vertue or Power 80. Im there it standeth as a sound and substance of its owne as if it were the Centre it selfe ver there it must with the will goe through the fierce wrath and mitigate or satiate it and must coole it that it might not enflame its Meeke Life such with this syllable it presseth through the fierce wrath with its love-Tincture viz. through the Centre of Nature and quencheth the fierce wrath after a Divine manner and driveth the suttlety of the Devill out of the fire-source out of the Originall where otherwise he would have an accesse into the soule vng there the soule taketh the vertue out of the seaven formes of its Nature with it as a Spirit and setteth it selfe mightily over the Centre and ruleth over it as a King over his Kingdome for now it hath overcome or cooled the Centre with its Love and will now let in the Tempter no more The Seaventh Petition Sondern Erlöhse uns vom vbel But deliver us from Evill 81. Son in this syllable e The Soule it appeareth in the Majesty with its vertue power and brightnesse over the Centre of the Heart and hath a principle of its owne in the Majesty dern there it commandeth the fierce wrath in the Centre and ruleth over it and tameth it with its will as may be seene by Moses when the fierce wrath said Let mee alone that I may consume Israel 82. Er there it bringeth a blossom and sprout out of the Centre and openeth the Wonders of God for it heere goeth about with the Centre as it will for it hath overcome löh that is the sprout which groweth out of the fierce wrath out of Nature and is now lovely good and usefull in the Kingdome of God se there it continueth to be fruit upon Gods Table free from the Anger 83. Vns there it once againe taketh the union of all soules with it and layeth it open there that it was a roote in the Kingdome of God before its Creation and hath now brought forth many that is it is a Tree and hath put forth many Branches and presenteth them there as in a Tree 84. Vom that is the Great Wonder that God hath made of one two and yet it remaines but one it sheweth this for yee see that the Roote in the Earth is another thing then the stalk which groweth out of the Roote so you must understand it also concerning the true holy soule that groweth as a stalke out of the Roote out of the Centre of Nature and is another thing then the Centre and yet the Centre generateth it and it moveth in full Omnipotence over the Centre and ruleth over it as God ruleth over Nature and yet there the Name of the Number-Three in the Eternall Nature ariseth And as God is free from Nature and yet Nature is of his Essence or Substance and unseperated from God so is the soule also it is free from Nature and is a Lord of Nature for it is one Spirit with God and yet blossometh or sprouteth out of Nature Indeed God is not wholly to be likened to the soule for Gods Eternall will is a cause and beginning of Nature but the soule is to be likened to the Majesty of God whose brightnesse ariseth out of the sharpnesse of the Eternall Nature and yet ariseth before Nature like the flash of the Eternall Liberty from whence Nature in its sharp generating receiveth the Lustre and elevateth it in the fire to a Triumphant high Light for which cause sake the Eternall Liberty without Nature longeth after Nature because it desireth to be manifested in Wonders and will have Majesty in Glory and Power 85. For if there were no Nature there would be no Glory nor Power much lesse Majesty also there would be no Spirit but onely a Stillnesse without Substance Essence or Beeing But thus in Nature there appeareth Power and Vertue Might Glory Majesty Number-Three Trinity and Beeing Essence or Substance and are the Manifestation of the Eternall Beeing Now since the soule as a Spirit is discovered and taken out of this Beeing it hath therefore two formes One is Nature and the other is the Divine Blossom or the Sprout out of Nature which is above Nature and is a Spirit in it selfe as God is a Spirit in himselfe as you may see this by the Fire the Fire is the Nature and the flame with the Aire or vapour which goeth forth out of the Fire is a Spirit with all the Power of the Fires Nature and yet is above the Fires Nature for the Fires Nature cannot f Or rule it comprehend it and so also the Fires Nature could not subsist if the Spirit of the Aire did not blow up the Fire againe 86. Thus the Fire generateth the Spirit with the Lustre and longeth earnestly againe after the Spirit and attracteth it continually into it selfe and yet reteineth it not for it is the life of the Fire and the Glance or Lustre is out of the sharpnesse of the Fire yet there is no feeling in the Glance or Lustre and yet the Glance hath the vertue or power and not the Fire for from the vertue of the Lustre there springeth up and groweth a sprout and not from the Fire as you may perceive by the Sun-shine or Lustre of the Sunne 87. Now seeing the poore soule in the heavy fall of Adam was captivated by two fires viz. by that fire through which the Spirit of this world hath comprised it in it selfe under which lyeth the fire of the Originall therefore it would be againe free with its Spirit-Life in which it is an Angell and the Image of God and goeth with its
I have my God in my Chist I will cover and leave my children great treasure behinde mee that they also may sit in my place of honour and dignity that is the best way and thereby he spoyleth many a good heart and maketh it take base and wicked courses and to think that to be the onely way to get happinesse and so if they have riches honour and power then they have goods indeed but if any consider it it is no better with these then others and besides the poore soule is lost thereby 20. For the Dainties of the Rich relish not so well with them as a Bit of Bread doth to the Hungry there is every where care sorrow vexation feare sicknesse and at last Death All in this world is but meere foppery The p Potentates Rulers and Magistrates Mighty sit in the Dominion of the Spirit of this world and they that feare God sit in the Dominion of the Divine Power and Wisdome The Dominion of this world taketh its End with the Dying of the Body and the Dominion in the Spirit of God continueth standing Eternally 21. It is a very lamentable thing that Man runneth so eagerly after that which would runne after Man if he were righteous and honest he runneth after cares and sorrowes and they runne after him he is as if he were continually Mad he maketh disquiet to himselfe if he would be contented he should have rest and quiet enough Hee putteth an q Or Canker eating Worme into his heart that plagueth and tormenteth him and causeth an Evill Conscience that gnaweth him and he is a meere foole with all this for he leaveth his goods to others and taketh the gnawing Worme in the Evill Conscience with him from this world and that which plagueth him Eternally that he holdeth for his Treasure There cannot be a greater folly found under the Sunne then that Man who is the Noblest and Rationallest Creature in this world should in Covetousnesse be the Greatest foole of all to hunt and presse so eagerly after that which he hath no need of for every one hath his sufficient portion given him from the Spirit of thâ—s world if he would but be contented therewith 22. Thus one Man is a Devill to another and tormenteth one another and all the businesse is but about a hand full of Earth or for a Stone of which the Earth hath enough And must not that needs be a Wonder indeed Doth not the fierce hellish Spirit accomplish it Wonders according to its wish in Man As the Booke of the Revelation witnesseth where one Seale of Anger hath been opened after another and men are become the servants and Ministers of wrath they have willfully entered upon it with their Bloud and r Or Estate Goods and thought they did God good service in it 23. O Blind Man how art thou captivated in the Anger what dost thou or where art thou why dost thou suffer the Devill to be-foole thee Heaven and Earth is wholly thine God will give it thee all Hee hath given thee all thou hast a Naturall Right and propriety in it the Sunne and the Starres are thine thou art Lord of all let now thy foolish will goe why dost thou give thy selfe up into Covetousnesse and haughtinesse Doth not the kingdome of God Consist in Love and Humility 24. Or doest thou suppose it is so good to dwell in the wrath Behold when the light of thy Eyes doth cease then thou goest into Darknesse and takest thy folly to which thou hast heere addicted thy selfe along with thee Is then the Darknesse better then the Eternall Light Ask the Night whether it be better then the Day or doest thou suppose that wee are mad that wee thus speak wee speake what wee see and testifie what wee know and thou art blinde 25. Thus art thou blinded by the Babylonish Whore which the Covetous-Devill brought forth when Men were secure and carelesse when they loathed the Word and Spirit of God as the Revelation of John testifieth saying I will come and take away thy Candlestick from thee And Paul saith God shall suffer powerfull Errours to fall among them that they shall beleeve the Spirit of Lying which speaketh Lyes in Hypocrisie and deceit So that they will stick Å¿ Cleave or hang to Devills close to the Devills But in the Last Time saith the Prophet David shall the word of the Lord spring up like grasse upon the Earth open the Gates in the World wide and set open the Doores that the Lord may enter in Who is the Lord hee is the Champion in the battell all swords and speares shall be turned into plowshares and sickles saith the Prophet of God and it shall be done whosoever shall call on the Name of the Lord shall be saved 26. Therefore it is Good to trust in God and though the Earthly Body should alwayes lye in Dung it is but for a little while and none know what houre his Time in this world is out and then followeth the Judgement according to his life Therefore desist from Covetousnesse it is the Eternall Roote of all Evill and of all Folly A Covetous Man is the Greatest Foole on Earth for he devoureth himselfe and causeth disquietnesse to himselfe and so bringeth Evill upon himselfe by it Hee knoweth not what Man it will be who shall possesse his Covetousnesse and many times it is shamefully consumed in Whoring That wherewith one hath destroyed his soule with the same another is frolick in another foolery for it must all come to its Effect But hee that trusteth in God hath continually enough whatsoever he hath he is contented with it and so he is much richer then the foolish covetous person who oppresseth the miserable for Money which cannot prolong his life from Death nor preserve him from Hell 27. The Honest and vertuous gathereth treasure in Heaven he getteth a New Body wherein there is neither hunger nor thirst nor frost nor heate and he hath rest in his Conscience and will Eternally rejoyce in his Treasure And the Covetous Foole gathereth an Earthly Treasure which he must leave to others and an Evill Conscience and a Treasure in the Abysse which will gnaw and eate him Eternally 28. Gods Blessing never leaveth any that sincerely trust in God and letteth that goe which will not stay God hath Wonderfull wayes wherewith he feedeth and nourisheth his children as Daniel in the Lyons Den and Elijah under the Juniper-Tree and the Widdow of Sarepta in the Famine Hee that trusteth in God hath built sure in Heaven and on Earth The Eighteenth Chapter Of Death and of Dying How Man is when he Dyeth and how it is with him in Death A Great Gate of Wonders 1. I Know that Reason will say thou hast never a Or undergone it tryed it and thou art yet in this world in the outward Life how then canst thou know this Indeed Deare Reason according to my outward Man I must say so too
and I say the Truth as to the outward Man 2. But seeing wee can Live both in God and in this world together and seeing the soule if it will know God must with Christ presse into God through a Narrow streite Gate through Death and Hell therefore wee have power to write of the way and will set it downe for a Memoriall since wee are yet in this world For God is wonderfull who b Or determineth judgeth in a thing and yet the Judgement is not executed in the thing at the instant and so though wee are in the Earthly Life wee shall yet speake of the Life in Death which wee well know and understand 3. For there is no knowledge incomprehensible to the Matrix of Nature if the Spirit ride upon its wings it goeth through the Three Principles and if it ride upon its Triumphant Chariot may it not then ride through Death and Hell who can hinder it And may not a soule thus behold the wonders of God especially when this is the Time wherein all Wonders shall be revealed or made manifest 4. Wee speake not of our selves alone The c The Starre of the sixt Seale starre is appeared which hath broken the Seale why dost thou long stand gazing Observe it the Time is come there is no preventing of it more 5. All that hath a beginning hath an end that which is included in Time goeth with Time againe into the Ether If wee had lived in this world without necessity and without Death in a Pure Body without spot or blemish yet the outward Kingdome at the end should have departed from us and so wee should have remained in the Heavenly Substantiality after the manner of Enoch and Eliah as also Moses yet Moses entered through death into the Paradisicall Life But Enoch and Eliah were taken up without Dying and there the outward Dominion with the spirit of this world was taken from them without Dying which will also be done at the Last Trumpet upon which will follow an Eternall Life and an Eternall Death 6. The true Man in the heavenly Image hath no Time his Time is like a Round Crowne or a whole Rain-Bow which hath no beginning nor no End for the Image which is the similitude of God hath neither beginning nor Number it hath stood from Eternity in the Wisdome of God as a Virgin without d Or Generating bringing forth or without willing for Gods willing was the willing in her shee hath e Or Shone forth appeared in the Holy Ghost with all the Wonders which wee have brought to Essence and Light in this world 7. But shee was without Body without Substance without Essences the Essences were out of the Eternall Centre in her made stirring with their Creation as in Three Mothers according to the Three Principles That God would be manifested in all the Three Principles was the Creation and that the Dominion of the Image did not continue in its f Or Ordinarce Order and Appointment was the Death in that the Middle gave it selfe into the outward and the outward into the Middle which is not the g Order or Law Ordinance of the Eternity and therefore there happened a Breaking for the outward in the Middle hath a Beginning and a Number and therefore it goeth to the End and must breake it selfe off from the Middle againe and this the Longing Desire hath done it hath set the Middle wherein there is an Erernall Life outward and let in the outward into the Middle 8. Thus the Life consisteth in three Parts as first the Inward which is Gods Eternall hidden Mystery in the fire from whence the Life existeth and secondly the Middle which hath stood from Eternity as an Image or similitude of God in the Wonders of God without substance in which Gods desire was to see himselfe in an Image and just as a Man seeth himselfe in a Glasse so was this also And so thirdly this Image in the Creation hath againe got a Glasse to see it selfe in which was the Spiritus Majoris Mundi the Spirit of the Great World viz. the outward Principle which is also a figure of the Eternall Principle 9. And on this outward figure the Image hath so gazed that it hath Imagined and received in the outward Image which must now breake off againe but seeing it is bound with its Bond to the Eternall Centre of Nature therefore it happeneth to be very painfull to breake off as to that bond for there one Life is broken off 10. And when the Aire ceaseth then the fire must be smothered and goe into its Ether and that is Death for the outward Principle and the Inward breake off one from another for the outward hath a beginning and the Inward not and therefore the outward must breake off 11. The outward consisteth onely in the Sunnes Tincture and its Dominion are the Planets and Starres who alwayes drive on their Dominion to the Limit or Period of their course for Every Planet hath its Limit in that place it stood in at the Creation and that is its Period and its seculum or course and when it cometh to that place or point then all whatsoever it was wholly Lord over breaketh for it beginneth a new course or seculum 12. But you must understand it aright thus Every one of the Planets hath not the Tincture of Life Saturne Mars and Jupiter have the Great Life Saturne seperateth whatsoever he getteth in his Limit he doth it not actually but he leaveth the Life and then it hath no Leader but breaketh of it selfe and so it is with the other Planets But its limit or period must reach to the h Or Zodiack of the twelve signes Crowne of th Starres in that signe and Point which the Planet hath its limit and period in 13. And therefore many a young childe even in its Mothers womb is old enough for Death for its l The Lord of its Ascendent Lord is at his Period and leaveth its childe and the cause why we cannot easily search out our End is that wee doe not properly and exactly know the Limit of our k Note the Calculation of Nativities Leader for we must know its Number or Period the Number or Period of the signe if wee will hit the point of our Limit or End 14. Behold now in what Danger wee are according to the outward Life neither are wee at home in this Life and yet wee are quickened and awakened through the outward Life and so a soule comes to be Generated though indeed the outward life cannot generate a soule l Note for the seede is sowne with or in all the Three Principles and there are Three Mothers each of which hatcheth its Chicken 15. This Might was given to Man though indeed the Image of God did not stand thus For Adam before his Eve was made was a chast Virgin not Man nor Woman he had both the Tinctures that in the
their Å¿ Works Matters or Essences Doings also follow them in their strong Will and Desire and they have unspeakable Joy in the Love and t Barmhertzigkeit Mercifullnesse of God 30. For the meeke Love of God embraceth them continually all the Wonders of God are their food and they are continually in such Glory Power Might Majesty and Wonder as no Tongue can Expresse for they are Gods Children Gods Wonder Gods Power and vertue Gods strength Gods honour and glory they are his Prayse they sing his song of Prayse or Halelujah in Paradise in the Element and in the Centre of Nature there is no awakening of the Wrath there in Eternity but Every Spirit in Nature is a Love-desire they there know no Devill Anger nor Hell there is Eternall Perfection whatsoever the will desireth that is there and all in Power 31. It is written The kingdome of God consisteth in Power and not in the Earthly u Matter or Thing substance for this Earthly substance is not from Eternity therefore also it will not be to Eternity If you will conceive of the Heavenly Substance you must have a care that you bring a heavenly Minde to it and then the Spirit of God will well shew the Heavenly Substance it is much easier for the Enlightened to conceive of the Heavenly Substance then of the Earthly Let not the Reader Imagine the thing so difficult 32. But in the Thoughts of his owne Reason he cannot reach to it let him leave off for thereby he attaineth onely a Glimps even as Antichrist hath but a Glimps of the Word of God and of the Doctrine of Christ and yet strongly supposeth that he hath apprehended the Word but it is a meere foppery their Crying and Roaring is meere Juggling 33. If you have not the right hammer you cannot strike the Clock that awakeneth the poore captive soule Heaven and Earth and Every thing lyeth in Man you need but to use the right Hammer if you will strike his Clock and awaken him out of his sleepe your Crying aloud will not doe it you will not be able to beate the Divine sound into him if you your selfe have it not But those that have the right Hammer they awaken him indeed therefore all Teachers without Gods Hammer are but Jugglers Hammers for the Belly Hammers for the Eare and no Hammers for the soule 34. The soule dwelleth not in the outward Spirit Indeed the Outward Spirit hath insinuated it selfe as an y Germanice Schalk Evill Companion into the soule but hath not the Principle in it wherein the soule dwelleth but is onely a cover and hinderance to it 35. And so also the Antichrist is but a hinderance to the poore soule for if the poore soule were not so fast tyed and bound to the Crying which onely filleth peoples Eares in Sermons it would enter into it selfe and seeke it selfe it would endeavour after amendment and abstinence from sinne but now it supposeth that to be Holinesse which entereth in at the Eare and yet many times there is nothing but drosse filth and reproach against Love and Concord in it 36. What shall a Man say Is not all quite blindfolded and full of Hypocrisie every one endeavoureth after nothing but for the Belly Both the Shepheard and the Sheepe the Superiour or Magistrate and the Inferiour or Subject the Spirit of God is very scarce and rare among them and though they boast much of it yet it is but a shew of holinesse and hypocrisie where the heart knoweth little of the Spirit of God it is a meere Notionall Conjecturall knowledge and z Or Thing or confused Hotchpotch matter without spirit 37. O thou worthy Christianity behold thy selfe O Europe Asia and Africa open thy Eyes and looke upon thy selfe doe but a Or Examine seeke thy selfe Let every one seeke himselfe or else it will not be well with them There is a strong Bow bent fall into the Armes of the Archer and be converted and finde thy selfe or else thou wilt be shot away as an arrow out of a Bow Be not rocked asleepe by children but rise and walke upon thy owne feere it is high Time the sleepe is at an End the Angell hath sounded his Trumpet doe not draw back consider what the Revelation of Jesus Christ saith That those which hang to the Whore of Babell that is to the Confusion will goe along with her into the Lake which burneth with fire and brimston viz. the Lake of Gods Anger which burneth with Judgement Famine and Pestilence which will sweepe the whole Earth 38. For the Whore will not be converted shee must b What measure shee hath meted to others shall be meted to her drink of the Dregs of that Cup which shee hath filled therefore let every one himselfe open his owne Eyes for God is Great who will Judge her shee will continue and goe on in her sinnes and at length Despaire shee cryeth Mordio Murther Murther and yet none hurteth her but it is her owne Evill that plagueth and tormenteth her viz. the Hypocrisie supposed Holinesse high-minde and Covetousnesse shee hath Wolves that bite and teare her yet they are but Wolves that doe so and are none of the sheepe 39. Therefore it is necessary to awake not in much searching after Opinions and fooleries but in seeking thy selfe for much searching without Conversion from Evill is meere deceit and seduction from this way And though thou shouldst Reade this a thousand Times without Conversion of thy will thou wouldst undestand as much of it as the Asse doth of the c Psalter Psalm Booke and Just thus it is with the Belly-Priests the Antichrist 40. Doe you suppose it a slight matter to set an Asse upon a kingly Throne How then shall the Belly-Asse stand before God who setteth himselfe with an Asses Heart in the Throne of Christ which is the dwelling place of the Holy Ghost onely for Gaine honour and Esteeme sake and is meerely a teller of Stories or Relator of a History without any knowledge and besides is full of blasphemy and wickednesse Or dost thou suppose thou art fit enough to fit in the Throne of Christ when thou hast studied some Arts and forrain Languages Deare Sir consider Looke upon Gods choice upon Abraham and the Patriarcks also upon Moses and the Shepheards also upon the Prophets and Apostles and thou wilt soone see whom God chooseth and whether hee chooseth Art or Spirit 41. Therefore be warned let every one consider his state and condition he is in He that worketh worketh the Wonders of God and goeth in simplicity with his will into Gods will and hangeth as a childe to God he hath but two wayes to goe one in his work wherewith he may sustaine his belly the other in the will of God and so putteth his trust in God let him make and doe with him what he will and wheresoever he is or whatsoever he is going about he saith Lord it
is my Employment or Calling thy will be done give mee what is good for mee and such goe on very rightly in Gods works of Wonder 42. But he that is chosen by Nature to be a Ruler Governour or d Or Captaine Leader Especially in a Spirituall State and Condition he ought well to have a care of his Doings that he doe not goe without his Weapons or Armour for he Leadeth the flock of Christ Hee is a e Or Pastour Sheepheard the Wolfe is continually about him 43. If he be watchfull and doth consider that he hath Christs sheepe under his keeping and feedeth them aright as a faithfull Shepheard then the Shepheards Crooke shall be a Great Glory to him in the Eternity But if he seeke onely the Wooll viz. his owne honour and Esteeme might power and Authority Pomp State Glory and voluptuousnesse and spendeth or consumeth the sheepes Pasture and doth not give them food and drinke but is a lazy sleeper snoring in fleshly Lust and pleasure while one sheepe is going astray heere another there being scattered and lyable to be devoured by Wolves who will not goe in by the Doore of the sheepfold but clime up on the out side and onely contrive how they may by cunning suttlety and crafty tricks steale away their food and f Or fleece them sheare off their wooll All such are of the Number of Wolves and have not the Shepheards Crooke of Christ but they have and use the Devills Sheares and must hereafter howle with the Wolves Eternally 44. How may any call himselfe a Shepheard of Christ who is not chosen to be a Shepheard by the Spirit of Christ Or may a Wolfe make a Shepheard over the Sheepe are they not * He that maketh he that is made a Shepheard or Pastour both Wolves or doe wee speake from conjecture It is not so in the Order of Nature for an Evill thing cannot produce a good thing out of it selfe but one Evill thing generateth another 45. How then can one wrathfull Souldier g Or make him milde and gentle appease another furious Souldier who fully purposeth to kill slay and murther Or how wilt thou awaken the Holy Ghost in Man seeing there is onely the Spirit of this world in thy voyce That cannot be unlesse it were already awakened in the Hearer who heareth the voyce of the Holy Ghost in h Every word that is spoken by any whatsoever they are all words which are spoken of the wonders or works of God 46. And if an Asse could speake and should speake of Gods Word the Hammer of the Awakener would then strike in the soule which is in God Whosoever is of God heareth Gods Word saith Christ yee therefore heare not because yee are not of God but of the Devill and of the â—pirit of this world 47. In some there is no Word or Spirit of God at all to be awakened for the Wrathfull Matrix hath captivated them which is plaine and manifest in some to whom Christ himselfe spake he had the Hammer indeed but his Spirit entereth not into the malicious obstinate soule but into those who would faine be vertuous honest and godly if they could And when once the Hammer thus awakeneth the Spirit of the soule that the soule turneth and casteth it selfe into God then it can 48. The i The Old Adam Old Man should not have the Dominion but the Spirit of God should have it else there is no ability but a keeping back by the Wrath For there is a Twofold Longing or seeking in the soule one is the fires greedy covetous fierce Longing which alwayes seeketh after Earthly Matters and the other is from the Spirit which is brought forth out of the Fire wherein the right Life of the soule in the Image of God is understood that is Gods Longing which seeketh the Kingdome of Heaven 49. And so when the right Hammer viz. the Spirit of God striketh in it then that Longing is so strong that it overcometh the Fire-source and Longing and maketh it meeke so that it desireth the Longing of Love viz. the Longing of the soules Spirit and there is good to be done such a soule is easie to be awakened so as to subdue the outward Dominion especially when the Hammer of the holy Ghost soundeth through the Eares into the Heart then the Tincture of the soule receiveth it instantly and there it goeth forth through the whole soule through both the Longings for it casteth it selfe into one will for two wills doe not subsist in Eternity there must be but one one of them must be impotent or unmighty and the other Omnipotent or Allmighty or else there is disunion or no agreement 50. For that is the right or true property of Eternity and of the Eternall subsistence to have but one onely will if it had two one would breake or destroy the other and so there would be strife Indeed the Eternity consisteth in many Powers and Wonders but its Life is meerely and onely the Love out of which goeth forth Light and Majesty All Creatures in Heaven have but one will and that is inclined into the Heart of God and goeth into Gods Spirit even into the Centre of Multiplicity in the springing and blossoming but Gods Spirit is the Life in Every thing 51. The Centre of Nature affordeth the substance and the Majesty affordeth power and the Holy Ghost is the bringer forth He hath the Predominancy and it hath been so from Eternity but in an Invisible substance k Or to before the Creatures There is nothing New in Heaven that was not before but onely that the substance is become palpable and comprehensible God himselfe hath shewen forth himselfe in Similitudes and Images else all had been but meerely and onely God The Devill is Gods he is his wrath or fiercenesse in the most inward Centre which is also the most outward for his kingdome is the Darknesse in Nature as is before mentioned 52. Therefore Man should have a care of himselfe and endeavour to propagate or put forth himselfe for he is a roote in the soyle of God and hath gotten the Spirit of understanding he must l Bring forth or regenerate himselfe bring forth fruit out of the Spirit of the soule in the power of the Holy Ghost not according to the forme and manner of Darknesse but out of the Power of the Light for whatsoever groweth out of the power of the Light that belongeth to Gods Table and whatsoever groweth out from Darknesse which remaineth a fruit in Darknesse belongeth to the Darknesse in the Abysse in the Wrathfull Matrix or in the fierce Genetrix 53. After this Life time there is no recalling for as an hearb is sprung up and growne so it remaineth and so it relisheth and is afterwards desired for food onely of those that are of the same Essences or quality but those that have not the same Essences desire it not for food neither doe
they gather it into their Barnes 54. Therefore let every soule try and examine it selfe and consider what kinde of fruit it is it is good converting while wee are heere in this Life and to prune off the Evill Branch and to send forth a better from its roote but when the Great Reaper cometh he cutteth off all one and other and then the weeds and evill branches are bound in Bundles and cast into the fire but the good hearbs are set upon Gods Table 55. Wee have very faithfully opened this according to our Gifts and whosoever is hungry let them eate and whosoever thirsteth let them drinke they may have it without money that our Joy in God may be full and that wee also may have to eate in the m The world to come other world Hallelujah Amen The End of the Booke of the Threefold Life An Alphabeticall Table of the Materiall Contents of the severall Verses of this Booke of the Threefold Life of Man Abysse Chap. 5. WHerein the Abysse of the Anger of God consisteth Verse 109 Chap. 5. Admonition to the Seekers that suppose the Abysse where the Devills dwell to be a farre off Verse 111 Chap. 5. The Abysse upon which the Foure Elements stand is the Anger of God and the Habitation of the Devill Verse 141 Chap. 6. The Abysse of Hell is in this world Verse 67 Chap. 9. How the Abysse mixeth its wonders among the wonders of God Verse 11 Chap. 14. Whence the Great Covetousnesse which is the first Roote of the Abysse ariseth which affordeth nothing to any willingly Verse 32 Chap. 14. Of the Enviousnesse in the Word of the soule the second roote of the Abysse from whence lyars and slanderers arise the Authour lamenteth the Great Misery Verse 33 Chap. 14. The Third Roote of the Abysse which is the seate of the Devill viz. the Anguish of the wonderfull working of the Devill in this property Verse 34 Chap. 14. The working of the Devill in the Fourth Roote or forme of the Abysse viz. the Flash the springing up of the Light in the understanding Verse 35 Adam Chap. 5. How Adam was in Paradise before his sleepe Verse 135 Chap. 5. How Adam is become Beastiall and Earthly Verse 136 Chap. 5. Out of what Adam is Created Verse 137 Chap. 5. How Adam would be like God and how Eve was mis-led Verse 138 Chap. 5. How Adam was Created in the beginning Verse 144 Chap. 5. How Adam should have remained for ever Verse 145 Chap. 6. Out of what it was that God spake to Adam Verse 1 Chap. 6. A Lamentation that Adam and his Generation hath not continued to be children of God in Paradise Verse 14 Chap. 6. How the perished soule of Adam was againe set in the Eternall Humanity Verse 85 Chap. 6. The Fall of Adam is likened to the quenching of Iron Verse 90 Chap. 6. The Deity was not Extinguished in the Fall of Adam the Condition of Adam if his will had continued in God Verse 91 Chap. 6. How Adam was captivated by the world by Death by the Devill and Hell Verse 92 Chap. 6. What the Fall of Adam was Verse 93 Chap. 6. How the poore soule of Adam was ashamed and what his cloathing was before the Fall Verse 94 Chap. 7. From Adam to Christ the Tree of Pearle grew hidden under the vayle of Moses Verse 12 Chap. 7. The Power and Condition of Adam before his Fall Verse 26 27 Chap. 7. The will of Adam before his Fall was in God and God in him and He in Paradise Verse 28 Chap. 7. Why the Commandement not to Eate of the Forbidden fruit came also how long Adam was in Paradise before he fell asleepe Verse 29 Chap. 7. How Adam in his sleepe became Male or Man and so Eve was formed into a Woman Verse 30 Chap. 7. The miserable condition of Adam after the Fall and of ours also Verse 31 Chap. 7. How wee are shut up in the Anger with Adam Verse 43 Chap. 8. Adam was in Paradise in the Divine Body and now he is between Heaven and Hell Verse 9 Chap. 11. Reason should open both Eyes The Creation of Adam Explained also the Cause why God did not at first create Adam an Angel Verse 11 Chap. 12. A speech to all that are proceeded from Adam Verse 12 Chap. 18. How Adam was before his Eve Verse 15 Aire Chap. 7. Of the Instability and wrestling of the Aire Verse 76 Chap. 7. Of the Spirit of the Aire in the Creatures and its transitorinesse Verse 78 Allmighty All All things Allmightinesse Chap. 3. Men should search their own Property All is full of God Verse 33 Chap. 3. Men must be scorned also how All may be found that is desired Verse 36 Chap. 4. All consisteth in the Will the Will carrieth and leadeth us Verse 6 Chap. 4. The Essence of All Essences is a continuall hunger and satiating Also how All changeth and yet remaineth still Verse 7 Chap. 4. Whence All that is come to be hath proceeded also where Time began Verse 25 Chap. 9. How All is become substantiall Verse 45 Chap. 15. All shall be tryed in the Fire Verse 13 Chap. 5. Why All things are come to a coporeall substance Verse 123 Chap. 17. God hath given All to us Verse 23 Chap. 10. How in the will of God wee are able to doe All things Verse 32 Chap. 2. How God is Allmighty Verse 26 Chap. 4. Nature consisteth of Endlesse Formes no number is found in the Allmightinesse Verse 9 Amen Chap. 16. How in the Amen is understood the seeking of the Eternall Nature Verse 95 Chap. 16. How the whole Alphabet proceedeth out of â—he A Also of the syllable men If God were not become Man wee could not attaine him Verse 96 Angells Chap. 14. How the Angells often assist the vertuous in necessity Verse 58 Chap. 14. How the Angells often deliver Christians Verse 57 Chap. 14. What the Condition of the Holy Angells is Verse 61 Chap. 14. What condition they are of that want the Assistance and society of Angells Verse 62. Chap. 14. The Angells accept of no honour nor worship from us Verse 63 Chap. 14. The Angells strive with the Devills about the soule of Man Verse 67 Anger Chap. 3. The Anger of God is not a thing without God neither is it the meere Deity Verse 19 Anguish Chap. 2. What the Desire of the Anguish is Verse 30 Chap. 3. That which maketh Anguish in the dark Centre maketh Joy in the Light Verse 15 Antichrist Antichristian Chap. 6. The Spirit which hath Blinded us in the Antichrist Verse 11 Chap. 6. How Antichrist rideth over Heaven Earth and God Verse 13 Chap. 11. Heere the proud covetous Antichrist is told where its poore soule shall remaine Verse 48 Chap. 11. Of the very Antichrist his Mysticallnesse every Man carrieth him in his heart Verse 52 Chap. 11. The Antichrist hurteth not the Ignorant God will manifest him and he shall loose his sting in the
the Kingdome of Heaven and the Angelicall world consists Verse 62 Chap. 5. Of the outward Heaven Verse 67 Chap. 5. How wee ought to be that wee may come into the Kingdome of Heaven Verse 71 Chap. 7. The Strife about the Kingdome of Heaven and the Kingdome of Hell Verse 34 Chap. 12. What there is in the Kingdome of Heaven Verse 4 Chap. 12. Wee stand between Heaven and Hell and will becme either an Angell or Devill Verse 48 Chap. 14. What Men must doe to see the Kingdome of Heaven Verse 11 Chap. 18. In the Heaven there is nothing New Verse 51 Chap. 12. He biddeth the Heavens rejoyce the praise of the Lord goeth over all Mountaines Verse 11 Hell Chap. 2. The Ground of Hell and of Evill Verse 8 Chap. 2. The Condition of Hell and of the Damned in the foure Formes Verse 50 Chap. 2. How Hell is not limitted nor circumscribed by Place Verse 51 Chap. 2. God made no Hell or peculiar severall Place to torment the Angels Men in Verse 53 Chap. 8. What is Lucifers Hell Verse 45 Chap. 14. God hath created no Hell nor Devill what is the Devills Hell and the property thereof Verse 41 Heresie Heretick Chap. 11. There is Heresie in Every Opinion Men must cleave to the Living Word Verse 81 Chap. 3. How one calleth another an Heretick in their Devill Disputation Verse 82 Hidden Chap. 2. That which was hidden to the Heathen and is still hidden shall be revealed Verse 39 Holy-Ghost Chap. 3. How the Apostles received the Holy Ghost in Love but not in Contention and Scorne Verse 89 Chap. 4. Of the Holy-Ghost which is the Spirit Mercurius in the Divine Nature which is the sound that maketh the will manifest Verse 72 Chap. 4. A Comparison between the Holy-Ghost and the Spirit and Life of Man Verse 83 Chap. 5. God filleth all and seeing the Holy-Ghost goeth out from the Father the Minde asketh whither doth it goe Verse 9 Chap. 5. How God dwelleth in Heaven also how the Holy-Ghost proceedeth Verse 14 Chap. 12. How Men may get the Holy-Ghost Verse 41 Chap. 16. It is not the Father but the Holy-Ghost that meeteth the crying soule Verse 15 Hypocrites Chap. 2. A warning to the Hypocrites and those that are Learned in the Letter Verse 2 Chap. 11. Of the Generation of the false Hypocrite and of his behaviour Verse 33 Image Chap. 3. Wee are the expresse Image of God wherefore the Father hath Regenerated us in Christ Verse 49 Chap. 6. How the Spirit created the Substantiality into an Image and how the Image stood in the Angelicall world Verse 51 Chap. 6. What properties were in the Image Verse 52 Chap. 6. How the Image was a whole similitude of the Eternall substance Verse 53 Chap. 6. A Comparing of the Fall of Lucifer to the Fall of the Image or Adam Verse 54 Chap. 6. How the Image awakened the property of Anger and became the Image of a Serpent Verse 58 Chap. 6. How the Regenerate put on the Eternall Image Verse 75 Chap. 7. How the Image doated on this world as Lucifer did on the Matrix of Nature Adams power before the Fall Verse 26 Chap. 7. The horrible Blasphemy whereby the Serpent by the Image Blasphemeth the Spirit of God Verse 61 Chap. 9. What the Image in the Revelation and the Crowne signifieth Verse 75 Chap. 11. What caused God to create his Image Verse 14 Chap. 18. How the Image attained Essence or Substance in the Moving of the Father Verse 19 Incomprehensible Chap. 18. Nothing is Incomprehensible to the Mother of Nature Verse 3 Joy Chap. 1. Of the Joy in the Divine Life Verse 18 Chap. 5. How every one shall have Joy or sorrow of that which is his Verse 133 Chap. 12. What wee must choose that wee may have Eternall Joy therein Verse 2 Chap. 14. The Anger in the Kingdome of God is the great wonderous Joy Verse 70 Chap. 17. How the Angells and soules have Joy of one anothers Clarity Brightnesse or Lustre Verse 18 Chap. 18. Of the Joy of the soule that feareth God Verse 30 Judgeth Judgement Chap. 5. He that seeth not Judgeth amisse Verse 36 Chap. 6. What the Last Judgement Day is Verse 130 Chap. 8. How our Bodies at the Last Day of Judgement must come forth againe Verse 74 Chap. 8. The Judgement of the Spirits of Perdition Also who shall execute the Judgement Verse 75 Chap. 8. Of those that shall be alive at the Last houre of the Judgement Verse 78 Chap. 11. The discourse between the wise and foolish Virgins in the Judgement Verse 29 Chap. 12. Cleere advice to have the Judgement of God before our Eyes Verse 38 Chap. 15. How it shall be with the Superiour and Inferiour in Judgement Verse 12 Kingdome Chap. 14. How we must be prepared if we will walk in the narrow way to the Kingdom of God Verse 7 Know Knowers Knowing Knowledge Chap. 18. The Authour telleth how he can know these things Verse 1 Chap. 13. How the Kingdome of Heaven remaineth hiddē to the Knowers that are not Doers Verse 57 Chap. 14. the Devill is not overcome by much knowing and disputing Verse 5 Chap. 1. None can come to the Knowledge of the Essence of God but by Grace Verse 20 Chap. 3. Every one may finde the Authours knowledge in himselfe Verse 7 Chap. 5. The Authour having this knowledge cannot be silent Verse 2 Chap. 6. This knowledge is not Borne of the Wisdome of this world Verse 6 Chap. 7. The Authour will speake from his knowledge not Opinion Verse 54 Chap. 14. Wherein our striving for the highest Good consisteth not in the sword nor in much knowledge Verse 3 Chap. 16. What is requisite and necessary for us that wee may attaine the knowledge of the Kingdome of God also how wee are deceived in the outward Reason Verse 31 Lamb. Chap. 3. How the Lamb took the Book He who understandeth not this is under the Seales Verse 79 Chap. 6. How Men must goe to the Lamb and flie from the Beast Verse 15 Chap. 13. How Christ gave the true Paschall Lamb to his Apostles viz. his heavenly flesh and Bloud Verse 12 Language Chap. 3. What is understood in the word Ternarius in the Language of Nature Verse 17 Chap. 3. What is understood in the word Ternarium Sanctum in the Language of Nature Verse 18 Chap. 4. What is meant by the word Schuffe or Created in the Language of Nature a substance may proceed out of a Thought Verse 30 Chap. 5. He sheweth what the Creation of God was by the Language of Nature Verse 84 Chap. 5. In the Languages of all Nations the Language of Nature may be understood Adam in Innocency understood the Language of Nature in his Fall wee lost it and attaine it againe in Christ Verse 85 Chap. 5. It is not good that the unregenerate Man should know the Language of Nature which containeth the secrets of the Creation Verse 8 Chap. 5.
16. An Exposition of the Beginning of the fourth Petition of the Lords Prayer Verse 60.61.62 Chap. 16. An Exposition of the latter part of the fourth Petition of the Lords Prayer also what lyeth hidden in the word Tetragrammaton and Adonai Verse 64.65.66 Chap. 16. An Exposition of the fift Petition of the Lords Prayer Verse 67.68.69.70.71.72.73.74.75 Chap. 16. An Exposition of the sixt Petition of the Lords Prayer Verse 76.77.78.79.80 Chap. 16. The Beginning of the seaventh Petition of the Lords Prayer Verse 81.82.83 Chap. 16. An Exposition concerning the soule also of the seaventh Petition of the Lords Prayer Verse 89 Philosophers Chap. 2. An admonition to the Philosophers Verse 91 Chap. 5. The Authour tells the Philosophers of the Creating the world in six dayes Verse 46 Physicians .. Chap. 2. Physicians now understand not the Centre of Sulphur Mercury and Sal nor the Divines the Spirit of the holy Scriptures Verse 17 Planet Planetts Chap. 9. Of the property of the Planet Saturne Verse 63 Chap. 9. What the Desire of the Planet Saturne is Verse 65 Chap. 9. A description of the Planet Jupiter Verse 66 Chap. 9. How the Planet Saturne and the Moone stand opposite one to another Verse 84 Chap. 9. Of the Operation of the Planet Jupiter Verse 85 Chap. 9. Of the Operation of the Planet Mercury where Life taketh beginning also of Mars Verse 86 Chap. 9. The description of the Planet Venus who hath a peculiar Lustre of its owne Verse 87 Chap. 9. The Planet Mars standeth above the Sun he is Poyson and Anger and betokeneth the fiercenesse of the Fire Verse 97 Chap. 9. The Planet Jupiter standeth above Mars and maketh the Braine Verse 98 Chap. 9. The Planet Saturne standeth above Jupiter and maketh the Brainpan Verse 99 Chap. 9. The Planet Venus standeth under the Sunne also what Venus maketh and causeth Verse 100 Chap. 9. The Planet Mercury standeth under Venus also what he causeth Verse 101 Chap. 9. The Moone standeth under the Planet Mercury the operation and feare of the Moone The Moone flattereth with the Centre of the Earth and Centre of the Sunne Verse 102 Chap. 9. How the Planets are to be transposed the Moone and Saturne make the body Verse 64 Chap. 9. Of the Operation of the Three Planetts above the Sunne and the three under the Sunne which is in the midst Verse 96 Chap. 9. The Dominion of all Creatures is like the Dominion of the Planetts Verse 103 Chap. 9. As the Planetts draw vertue from the Sunne so doth the life from the Heart Verse 104 Chap. 9. Of the Rule of the Three Planetts above the Sunne and of the Three beneath the Sunne Verse 108 Chap. 10. Outward Reason cannot understand the Course of the Planetts Verse 24 Chap. 11. How the mixture is made also of the working of the Planetts with the seede Chap. 18. Wherein the outward Life consisteth also of the Spirit of the Planetts Verse 11 Pope Popery Chap. 16. Admonition to the Roman Pope and Emperour Verse 25 Chap. 12. Whence Popery is growne The Anti-christian Priest-Devill hath led the People astray Verse 20 Portion Chap. 17. Man runneth after that which would run after him if he were vertuous and honest Every one hath his sufficient Portion Verse 21 Power Chap. 11. He that hath Power in God is no Simon Magus Verse 74 Chap. 16. How the reason-Reason-Spirit of the Starres also longeth after the Divine Power Verse 32 Chap. 16. How the soule in the Fall of Adam was captivated by two Fires also how the soule hath the Power of Nature Verse 87 Pray Prayer Chap. 16. How wee must roote out the Abomination out of the soule when wee desire to Pray Verse 18 Chap. 16. Why Christ came in the Flesh also what he hath taught us to Pray Verse 37 Chap. 16. How we enter into God when we Pray and how the soule eateth at Gods Table Verse 99 Chap. 9. How the Devill taketh away the Earnestnesse and vertue of the Prayer out of the Heart Verse 32 Chap. 9. What Prayer it is which is no Prayer whereby the Name of God is mis-used Verse 33 Chap. 9. What Prayer is and how Men must strive against the Devill Verse 34 Chap. 16. How God heareth our soule in Prayer There are Three Principles in the soule Verse 14 Chap. 16. God dwelleth not a farre of A warning against false Thoughts in Prayer Verse 17 Chap. 16. Concerning Prayer Verse 27 Chap. 16. What that Prayer is which Christ hath taught us No Tongue can sufficiently expresse the contence of that Prayer nor of the Gospel Verse 38 Chap. 16. The Authour sets downe but a briefe contence of the Lords Prayer Verse 40 Chap. 16. An Exposition of the Lords Prayer from the 41. to the 104. Verse Chap. 16. The Lords Prayer conteineth seaven Petitions with an Entrance and Conclusion also what the soule attaineth therein What the Amen is Also of the subtilenesse of the will of the soule Verse 100 Chap. 16. Of the Three Persons of the Trinity in the Conclusion of the Lords Prayer Verse 103 Priest Priests Chap. 11. A saying to the blinde world that supposeth that the Mystery of God should not be touched but by the Priest alone Verse 77 Chap. 14. Admonition to goe out from the Priests Contentions Who is a right Christian Also our Duty in maintenance of the Earthly Body Verse 25 Principle Principles Chap. 5. How the Principle is divided into two Dominions as into Love and Anger Verse 19 Chap. 5. Wherein a Principle doth consist Verse 108 Chap. 5. How the second Principle is in the midst of both the Principles Verse 113 Chap. 5. How the second or Divine Principle is the power of the First Verse 114 Chap. 5. How the second Principle worketh in the outward Principle Verse 115 Chap. 6. How the Third Principle was Created and what it is Verse 62 Chap. 6. A description of the Third Principle Verse 63 Chap. 6. How this Third Principle would be if the Sunne were extinguished Verse 66 Chap. 7. What the Third Principle is as also the Third Life in God Verse 80 Chap. 1. The Authour will shew the Ground of the Principles Verse 43 Chap. 5. Where the distinction in the Three Principles beginneth Verse 100 Chap. 11. How all the Three Principles Desire Man Verse 108 Chap. 11. In God there is no Dominion but in the Three Principles also whence the Guilt cometh that any thing perisheth Verse 109 Rabbies Chap. 13. How thin the Rabbies in Germanie are of a thousand scarce a hundred left Verse 40 Chap. 14. The Schoole Rabbies hate the Example of young Tobiah Verse 59 Rainbow Chap. 6. A description of a Rainbow and its colours Verse 69 Chap. 6. How Christ shall appeare upon such a Rainbow at his Comming Verse 70 Chap. 16. What the Rainbow and the Body of Christ is which Mystery no Tongue can Expresse Verse 93 Reason Chap. 3. Blinde Reason will goe above the Heart of God like
the Devill Verse 32 Chap. 5. The Glistering Art in Reason is a hinderance to the Light Verse 32 Chap. 5. Of Reasons blindnesse in knowing what the Earth Stones and Elements are Generated of Verse 79 Chap. 6. This writing is no word of outward Reason Verse 8 Chap. 6. Admonition to blinde Reason to see with inward Eyes Verse 38 Chap. 7. What Reason judgeth concerning the Danger of being overcome by the world Verse 15 Chap. 15. Reason thinketh it will be no otherwise now then in former Times Verse 17 Chap. 15. How Reason walketh wisely in outward Things but the soule is forgotten Verse 23 Chap. 16. How the Devill captivateth us in Reason and deceiveth us by it Verse 30 Rest Chap. 4. In the six Formes there is no Place of Rest The soure Mother is the Rest of the hungry Nature Verse 8 Regenerate Chap. 9. The spirit of the Regenerate soule searcheth through all the Three Principles Verse 41 Rejoyce Chap. 12. They should Rejoyce who are despised for their fearing of God Verse 39 Revelation Chap. 3. The cause why the Revelation hath not hitherto been fundamentally understood is because it hath not been in Mans Ability Verse 39 Riches Chap. 6. What Transitory Riches and what Eternall Riches are Verse 33 Chap. 10. How the Riches of this world are but Drosse and Dung Verse 8 Rule Chap. 17. The Rule of the Spirit of this world and of the Spirit of God Verse 17 Renewing Chap. 18. How in the Renewing of the will the framed Substance is renewed Verse 22 Scriptures Chap. 5. The Authour hath no other knowledge of the Creation then that of the Holy Scriptures Verse 80 Chap. 7. To be able to say all the Holy Scriptures without Booke bringeth no salvation Verse 3 Sea Chap. 5. The Glassie Sea is the Water Spirit Verse 11 Chap. 8. The Cause of the Great Sea Verse 46 Seeker Chap. 4. The Authour judgeth not the blinde Seeker he shall finde his reward Verse 51 Seale Sealed Seales Chap. 3. The Time from the beginning to the End is the seaventh Seale wherein the six Seales accomplish their work where in the Heart of God Men have found Wonders Verse 41 Chap. 3. After the Opening of the seaventh Seale the Archshepheard will feed his sheepe himselfe Verse 80 Chap. 9. The world since the Fall of Adam hath but one Eye but by the seaventh Seale it hath two Eyes Verse 106 Chap. 15. Now is the Time of the Last Seale wherein the hellish wonders come to light Verse 3 Chap. 18. The Starre which hath broken the Seale is appeared Verse 4 Chap. 3. Wherefore God hath Sealed us and left us Blinde Verse 60 Chap. 3. The seaven formes are the seaven Seales of God out of which the powerfull Word is Generated Verse 21 Chap. 3. The Time is that the seaven Seales are broken open Verse 38 Chap. 3. Of the Glassie Sea The six Seales are the Birth of the Eternall Nature Verse 44 Chap. 3. Wherefore the Word of God must enter into the sharpnesse of Death where he brake the seaven Seales in the soule Verse 54 Chap. 3. How any in God have power to Open the seaven Seales in the desirous Minde Verse 68 Chap. 3. The Seales are hidden from the Whore till shee hath devoured her selfe Verse 75 Chap. 4. The Spirit openeth the Seales in the Thoughts He manifesteth the Deity in Nature He is the power of the Brightnesse Verse 82 Chap. 5. The Seales bring their Wonders to Light under the worldly Governments Verse 64 Search Chap. 2. How wee may search aright and finde Verse 4 Seaventh Seaventy two Chap. 9. What the seaventh Number in the Centre is Verse 74 Chap. 9. In the number Seaventy two lyeth the Greatest secret the Originall of Contention Selves Verse 78 Chap. 3. Admonition to consider our selves also of Heaven and the Anger of God Verse 28 Senses Chap. 3. Of the Birth of the kinde Love and of the sixt forme of Nature wherein the five Senses are to be found God maketh the Genetrix Verse 1 Sermons Chap. 18. The Antichrist is a hinderance to the soule with the filling Peoples Eares with Sermons Verse 35. Sex Sexes Chap. 9. By a flaming Iron the two Properties in Male and Female Sex are deciphered Verse 47 Chap. 9. Of the two kindes or Sexes Masculine Feminine Why the Man is the Head Verse 110 Shepheard Shepheards Chap. 13. A Reproofe against the Whore also of a simple Shepheard that shall feed us Verse 44 Chap. 14. The true Catholick way also who is a true Shepheard of Christ Verse 20 Chap. 18. How can a Wolfe make a Shepheard over sheepe Verse 44 Chap. 14. The false Bishops appoint Shepheards according to favour and in respect of their Art Verse 21 Chap. 15. A Speech to the false Shepheards of Christ Verse 20 Chap. 15. A Speech to the Antichristian Shepheards of the New Order Verse 22 Chap. 18. The wayes of the Good and of the Bad Shepheards Signes Verse 43 Chap. 9. How the Twelve Signes part themselves into two Governments Verse 72 Simple Chap. 3. Advice to the simple Holinesse Verse 85 Sinne. Sinner Sinnes Chap. 11. The false soule seeketh after no righteousnesse but onely that it may cover its Sinne. Verse 44 Chap. 11. How the Sinner should have his forgivenesse pronounced Verse 65 Chap. 11. How God forgiveth our sinnes when wee pray to him Verse 55 Chap. 11. How he is mistaken who supposeth he is delivered from his old sinnes when he sinneth anew Verse 58 Snare Snares Chap. 6. Of our snare and the Excellency of Patience Verse 34 Chap. 12. Men should not looke after Pomp and Pride also which are the Snares and Netts of the Devill Verse 40 Chap. 14. The world is full of snares to entangle the poore soule also what that is which hindereth that the Devill doth not devoure every soule Verse 43 Chap. 14. An Exposition of the seaven Coards or snares also an Exposition of what the soule undergoeth in the tryall before it getteth through Sodom Verse 53 Chap. 8. How the Devills purpose concerning Sodom was nullified Verse 47 Sonne Sonnes Chap. 3. Of the Sonne the brightnesse of the Father what proceedeth from it and is created by it Verse 3 Chap. 3. How wee must seeke the Sonne of God in the Manger if wee will finde all Verse 30 Chap. 4. The Sonne is one with the Father also what his sole will is called Verse 71 Chap. 6. Of the two Sonnes the one saying yes the other no. Verse 26 Sophist Sphister Sophisters Chap. 5. The Sophist looketh upon the wisdome of the world but this Author not he mentioneth his Joy in the Wonders of God Verse 1 Chap. 5. Admonition to the Children of God concerning the contention of the Sophisters Verse 70 Chap. 9. A reproofe against the Sophisters slaunderings and blasphemings in the Pulpit Verse 29 Chap. 10. The Author-speaketh to the Sophister and the stubborne Whore that sitteth upon the stoole of Pestilence Verse
Isaack Jacob and David found the Noble Stone Christ Verse 36 Chap. 7. How Moses and Eliah had the Noble Stone Verse 38 Chap. 7. How all the Prophets prophesied and wrought Miracles by the power of this Stone Verse 39 Chap. 7. The Stone of the Wise Men is Christ the Sonne of the Living God Verse 40 Chap. 7. The worldly wise Schooles have alwayes persecuted the Stone Verse 41 Chap. 7. What the Stone of the worldly wise is Verse 42 Chap. 7. How wee are lead astray at this Day by the Devill and loose the Noble Stone Verse 49 Chap. 7. The distinction between those that have the Stone and those that have the subtilty of the Serpent Verse 52 Chap. 7. They that have the Stone know the false Magi or whore Verse 56 Chap. 9. How the World longed after Man The Stone was knowne in Salomons Time Verse 7 Chap. 9. In what way it is not hard to finde the Stone Verse 8 Chap. 10. How the true Magi shall finde the Noble Stone Verse 4 Chap. 10. At the End of Nature lyeth the uncorruptible Stone Verse 5 Chap. 10. How the Stone is to be sought in Metalls Verse 6 Chap. 13. What lyeth hid in this Stone which is the Eternall Sonne of God Verse 1 Strife Chap. 2. Of the strife between the fiercenesse and Meeknesse Verse 93 Chap. 7. Of the vehement strife of the Anger of God Verse 44 Chap. 8. Of the strife of the Tincture against the Fire Verse 32 Chap. 8. The strife between the Fire and the Substantiality Verse 35 Chap. 13. One will alone is without strife in two wills there is discord Verse 45 Chap. 13. Whence strife ariseth one seeking to subdue another also of a things own Prophet that is borne in the highest number of the Crowne Verse 46 Chap. 13. How the Prophet sheweth the Crowne out of which the strife and malice ariseth Verse 48 Chap. 14. The cause of strife about the soule of Man is because there are two Dominions in Man Verse 68 Chap. 16. Among a thousand that have a severall Gift and knowledge taught of God there is no strife about the food of the soule Verse 34 Chap. 16. Whence the strife amongst the Apostles arose Verse 35 Subsistence Substance Substantiality Chap. 2. Of the Eternall Subsistence of the Hellish Creatures Verse 57 Chap. 4. A description of the Substance in Darknesse and of the desire which hath Generated it al 's o what is called Fire Verse 13 Chap. 4. A Substance may proceed out of a Thought Verse 30 Chap. 6. Why that which is palpable is a dead Substance Verse 60 Chap. 7. How the Eternall Substance is Verse 6◠Chap. 7. In what manner every Substance remaineth standing in the Eternall Nature Verse 81 Chap. 18. How Men may be able to understand the heavenly Substance Verse 31 Chap. 18. Own Reason cannot attaine the heavenly Substance Verse 32 Chap. 8. What is called Aire also what is called Substantiality Verse 36 Chap. 9. How out of the Materiall Substantiality two Kingdomes are come Verse 46 Chap. 9. How all Essences went forth they all stood in the Materiall Substantiality Verse 48 Sunne Chap. 9. What Light was before the Sunne How the Sunne and all Starres came to be The Sunne is the Heart Verse 61 Chap. 9. How the Zodiak the Earth and the Planetts stand in Order and the Sunne in the midst Verse 70 Chap. 9. A description of Lights and of the Sunne Verse 88 Chap. 9. How the Sunne penetrateth powerfully into all the six Formes Verse 91 Chap. 9. How long the Sunnes standing still was to have remained hidden Verse 105 Chap. 10. In what way many have found Sol or the Sunne Verse 3 Chap. 13. How the Sunne hath the Dominion in the foure Elements Verse 27 Chap. 13. A resemblance of the Elements and the Sunne to the Father and the Sonne Verse 28 Chap. 13. Of the Sunnes being every where in this world and how it is a similitude of the Sonnes being every where Verse 30 Superiour Chap. 15. How the Superiour provoketh the Inferiour to wickednesse Verse 11 Supper Chap. 13. How the Apostles and their Successours have broken bread and celebrated the Lords Supper Verse 10 Chap. 13. How they have drunk of the Cup in the Supper Verse 11 Chap. 13. How wee receive the whole Trinity in the Lords Supper Verse 31 Chap. 13. How in the Lords Supper we assume into our soule the Body of Christ which filleth the Heaven whereby at the Judgement it will passe through the Fire Verse 32 Chap. 14. To what End the Testament of the Lords Supper was Instituted Verse 19 Swine Chap. 16. That Men must not turne back to the husks of the Swine Verse 20 Chap. 16. How wee may powerfully cast away all Swine and Devills Verse 21 Tabernacle Chap. 11. How the Present Tabernacle about which wee strive is none of ours the Devill hath defiled it our Mother will purchase a new Garment for us Verse 112 Teachers Teaching Chap. 11. Of the Teachers growne up of themselves who teach for Money to shew their Eloquence and forraine Language Verse 85 Chap. 11. The Authour envyeth not what good people give to their Teachers The Oxe that thresheth should not be mussled Antichrist is laid quite Naked Verse 105 Chap. 12. The blessednesse of the Potentates and Teachers who Governe and Teach those that are under them well Verse 7 Chap. 12. What Teachers the Princes should choose Who is certainly the Antichrist Also of one that cometh who will teach the Truth Verse 33 Chap. 13. What the Congregations and the Teachers behaviour should be Verse 8 Chap. 3. The Spirit of Christ in God is without Law The Teaching from selfe Authority is false Verse 67 Temptation Chap. 3. Men ought to hold out in the Temptation Verse 35 Testament Testaments Chap. 13. How our soule often goeth out from the faire Image and how God giveth it the New Garment againe through the Testamēt or Sacrament of the Lords Supper Verse 20 Chap. 3. Without Faith the Testaments are shutt Seales Also how the Trinity is ours Verse 87 Chap. 11. The appearing Saints anger God with their use of the Testaments Verse 45 Chap. 13. The Authour will shew what the Testaments of Christ are Verse 3 Chap. 13. The Church in Babell danceth about the Jewell of Christs Testaments Verse 4 Chap. 13. How the vertue of the Jewell remaineth sealed to Europe and Asia The Great misuse of this Jewell the Testaments by Babell Verse 6 Tetragrammaton Chap. 16. Of what lyeth hid in the word Tetragrammaton and Adonai Verse 65 Theologists Chap. 2. An admonition to the Theologists or Divines with a reproofe Verse 94 Chap. 4. A Hint to the Theologists who Preach of Gods will Verse 45 Thoughts Chap. 2. Whence the Minde and Thoughts proceed Verse 40 Thunders Chap. 3. Of the seaven Starres and of the seaven Thunders Verse 43 Chap. 3. Of the voyces of the seaven Thunders They are not manifested in
the Centre of the Sonne Verse 53 Chap. 5. What the Corporeity of the Divine Nature is also how the seaven Thunders shall be opened one after another Verse 12 Time Chap. 4. How the wheele of the Eternall Essences moved before the Time of the Fiat also of the Beginning of Time Verse 32 Chap. 15. The Mother of Nature complaineth or her children and the Time shall be shortned Verse 2 Chap. 15. Admonition that the Present Day is the Time of bettering Verse 25 Tincture Tinctures Chap. 4. That there is another Will borne that attaineth the Liberty in the Fire and is called the Tincture Verse 17 Chap. 4. The second Will or the Tincture is the Lustre in the Darknesse and the Ornament of the Essences and blossome of Life Verse 18 Chap. 4. Why the Power of the Tincture is hidden from the Alchimists Verse 23 Chap. 4. The Tincture is the Light of the Earth The Sunne is the Life of the whole wheele Verse 27 Chap. 4. The Tincture of the kinde Joy shone also out of the fallen Angells Verse 39 Chap. 4. The Tincture in the Will of the Devill is become false they would domineere over the Sonne of God Verse 43 Chap. 8. How the Tincture is a Creature and wrestleth with the Fire Verse 56 Chap. 8. How the Lustre is still and the Tincture moveable and living and the deepest Ground of Heaven Verse 57 Chap. 9. Wherein the Noble Tincture consisteth how every Life standeth in the hand of God How the Spirâ—t were in Hell fire Verse 52 Chap. 9. Of the separation of the two Tinctures of the Fire-Life and the Aire-Life Verse 53 Chap. 13. How without the Verbum Domini both the Tinctures had remained captivated by the Devill in the Anger of God and in the Spirit of this World Verse 35 Tongue Chap. 5. What the Tongue signifieth or denoteth Verse 107 Trade Chap. 17. Every Trade and buisinesse is in the Ordinance of God Verse 12 Treasure Chap. 17. What Treasure the vertuous gather and what Treasure the covetous gather Verse 27 Tree Trees Chap. 7. Out of what the Tree of Good and Evill in Paradise grew Verse 47 Chap. 13. A speech to the Great and wide Tree the Generation of Adam Verse 52 Chap. 14. How the small Graine of Mustard seede becometh a Great Tree Verse 44 Chap. 17. Why God did forbid Man to eate of the Tree also of his state before and after the Fall Verse 10 Chap. 9. How the Paradisicall formes were knowne on the Trees All our fruits are Good and Evill Verse 14 Chap. 9. Our fruits upon the Trees grow not of themselves Verse 15 Triall Chap. 14. The Authour cannot write nor expresse what Joy the soule hath after it hath passed through the Triall Verse 54 Trinity Chap. 3. What the Number Three or Trinity is Verse 12 Chap. 5. How that which is spoken forth is an Image of the Holy Trinity Verse 41 Chap. 5. Where the Number Three or Trinity dwelleth Verse 57 Chap. 5. The Spirit of the soule but not the Light of the Eyes comprehendeth the Trinity Verse 58 Chap. 5. There is nothing Perfect but the Number-Three or Trinity Verse 59 Chap. 16. What the Trinity is from Eternity to Eternity Verse 104 Turba Chap. 13. How the Turba destroyeth the Multiplicity from whence it is that envy and falshood proceedeth Verse 49 Chap. 13. How the Turba exerciseth it selfe in the Anger also of the springing up of the blossome of Life Verse 60 Turk Turks Chap. 6. How a Turk attaineth God together with the children that are without understanding Verse 21 Chap. 6. The Turks say no. He that honoureth the Father honoureth the Sonne Verse 28 Chap. 11. The cause of the Turks Potency also how long their blindnesse shall continue Verse 92 Chap. 11. The Antichrist shall not devoure the Tree of the Turks with his Dragons Mouth or Tyrannous Policy also what it is the Antichrist shall be destroyed by Verse 93 Chap. 11. How the Turks are became a wilde Tree Verse 95 Vanity Chap. 15. Vanity and wantonnesse is the first lesson youths learne Verse 7 Vialls Chap. 5. In the Courts of Princes the Vialls of Anger are powred forth through the Instigation of the Hypocrites Verse 66 Virgin Chap. 6. How the Eternall Virgin came into substance Verse 80 Chap. 6. The Word is the understanding in the Eternall Virgin Verse 82 Chap. 6. Neither the Virgin nor the Flesh doe operate but the Spirit Verse 83 Chap. 11. Of the Eternall Virgin out of which the Matrix of the Earth became an Image Verse 12 Chap. 13. How our corrupted substance became Earthly and how God in the heavenly Virgin and also in the Earthly Virgin became Man Verse 19 Understand Chap. 3. They that are borne of God shall understand this Verse 37 Chap. 4. Advice to them that are able to understand this Text. Verse 59 Chap. 18. If an Asse should speake the word of God that soule which feareth God would understand it Verse 46 Universities Chap. 15. What our children learne at the Universities Verse 9 Chap. 15. How Students in the Universities are advanced to governe in Church and State and how they Rule then Verse 10 Chap. 16. The Person of Christ is a Mystery hidden from the Pride of the High Schooles or Universities Verse 29 Uppermost Chap. 9. How the uppermost desireth the nethermost and the nethermost the uppermost Verse 109 Warning Chap. 5. A Warning not to account these things Fictions Verse 147 Chap. 5. A Warning to goe out from Contention a reproofe to Babell Verse 149 Chap. 7. A Warning to him that is fallen to rise againe Verse 13 Chap. 8. Of Gods care in Warning of his children Verse 48 Chap. 11. A Warning to the children of God to goe out from the whore of seeming Holinesse Verse 51 Chap. 11. A warning not to run after disputation and contention Verse 86 Chap. 12. A warning to those that are heere advanced to Honour Verse 5 Chap. 12. A warning to the Rich to be Meeke and Gentle Verse 6 Chap. 12. A warning against the Devill who soweth weedes what the Doctrine of Moses and of Christ was Verse 15 Chap. 12. A warning to wrestle in Patience Verse 47 Chap. 13. The Authours warning will not be in vaine Verse 41 Chap. 13. A warning to those that say If our Teachers teach us not right let them looke to it also of the mis-use of the Baptisme and Supper Verse 42 Chap. 14. A warning concerning the way of appearing holinesse Verse 8 Chap. 14. How God warneth Man of his wrath Verse 69 Chap. 15. A warning concerning the Punishment that shall be over the face of the Earth Verse 16 Chap. 16. A fore warning of the Antichristian Wolfe borne of an Academy Verse 26 Chap. 16. A warning not to trust in the skill of the Letter but in the Spirit of God Verse 33 Chap. 18. A warning to Europe Asia and Africa concerning thg strong Bow that is bent advice to
Why Women are talkative how the Moone governeth their Matrix why the Moone runneth her course so soone Verse 112 Chap. 11. How God divided Adam and made Woman out of him Verse 23 Wonders Chap. 3. How Christ prayed to his Father and wrought great wonders Verse 72 Chap. 9. How the Spirit of God openeth the wonders which were foreseene in the Eternity in the Wisdome Verse 115 Chap. 17. The outward Body should manifest the wonders of God Verse 14 Word Chap. 1. How the Word is God that Eternally maketh it selfe Verse 38 Chap. 2. The Word Createth in the Genetrix What the Eternall Still Joy is Also in what Nature is Generated Verse 78 Chap. 2. The Word taketh its Originall in Nature Two words are Generated in Nature the first expresseth the fierce power which is the Fathers Nature Verse 80 Chap. 2. A description of the second Word which is calâ—ed God Verse 81 Chap. 2. How the second Word dwelleth in the first will Verse 84 Chap. 2. How the second Word is the Sonne and the brightnesse of the Father also how Love and hate stand in opposition Verse 85 Chap. 3. The Word of God hath broken the fierce Might in the soule Verse 55 Chap. 4. How the Heart is the Word and the Spirit is the former of the Word Verse 80 Chap. 5. The soule the spirit and the body forme a Word Verse 86 Chap. 5. How the meaning the Word and the forming of words is to be understood Verse 96 Chap. 5. How the third Principle also may be understood in the Word Verse 112 Chap. 6. How the Word in Nine Moneths became a perfect Man Verse 84 Chap. 6. What in the Iron representeth the Word the Majesty and the Holy Ghost Verse 89 Chap. 8. How it is that the Eternall Word was to become Man Verse 67 Chap. 8. How the Word which became Man entered into Death on the Crosse and brake the seaven Seales Verse 68 Chap. 14. How the soule formeth the Word Verse 29 World Chap. 1. The Angelicall world is not without the place of this world Verse 34 Chap. 3. Of what and wherefore this world hath been created Verse 40 Chap. 3. God is a Spirit the seaventh forme manifesteth him wherein the Creation of this world is effected Verse 45 Chap. 4. This world shall not die but be changed the shaddow of every thing therein remaineth Eternally as a figure to the Glory of God Verse 28 Chap. 5. The inward Government is not severed from this world Verse 16 Chap. 5. Whence this world is become corporeall Verse 17 Chap. 5. This world is a similitude of the Deity in Love and Anger Verse 81 Chap. 5. This world is a Sprout out of the Eternall Nature Verse 82 Chap. 5. The Forme of this world was from Eternity in Gods immateriall Nature Verse 83 Chap. 5. How before Time the world was without substance Lucifer hath stirred up the Fire in his habitation Verse 97 Chap. 5. Where the Angelicall world is manifest Verse 117 Chap. 6. How wee are yet blinde concerning the substance of this world Verse 10 Chap. 6. What wee are also what the world and the Originall thereof is Verse 40 Chap. 6. The Eternall Substance and this world are like a Man they each generate their like Verse 46 Chap. 7. Why God rejecteth not the world before the End of Time Verse 18 Chap. 8. Of our own hard Prison in the spirit of this world Verse 14 Chap. 9. Why this world was Created which before the Creation stood in the Eternall Wisdome as an Invisible Figure Verse 6 Chap. 9. Of the inclination of the Spirit of this world Verse 9 Chap. 9. Of that which the Spirit of this world hath built Verse 10 Chap. 9. That which desireth to reach God must passe through the Fire also what Fire that is which must dissolve the world Verse 8 Chap. 11. The world is full of God where God is and where the Abysse is Verse 107 Chap. 11. What the substance of this world the Angelicall world and the Hellish world are in the sight of God also where God is to be sought Verse 110 Chap. 14. The world maketh the Children of God but a Gazing Stock Verse 55 Works Chap. 4. As the building shall appeare so shall the builder our works follow us Verse 52 Chap. 5. How the evill works of the Regenerate in Christ shall appeare Verse 134 Chap. 8. The description of the New Body and of the Old Man and how our works shall follow us Verse 77 Chap. 18. How all works follow after the will also how Lust in the soule is awakened Verse 21 Wrath. Chap. 1. The severe Kingdome of wrath is in the Centre how the Father is but one how the third Principle could not have been created Verse 49 Chap. 11. How God warneth Men of his wrath and how he letteth that come which Man himselfe hath awakened as Warres Famine Pestilence c. Verse 40 Chap. 11. What wee have inherited from Adam How the Anger should have rested Eternally without the awakened wrath no Devill can move a Flie. Verse 41 Writings Chap. 4. Though the Authours writings be hard and incredible yet they have an Infallible certainty of assurance Verse 19 Chap. 4. His writings have an assurance in the Centre of the Earth Verse 20 Chap. 5. This is no understanding but childish writing Verse 33 Chap. 6. How people may be benefited by these writings Verse 9 Chap. 9. What the Devill intendeth to doe with these writings Verse 1 Chap. 9. The worlds servants had rather loose God and the Kingdome of Heaven then their honour and Goods The whore by the Instigation of the Devill will persecute these writings Verse 2. Chap. 10. Advice in these writings to rest contented with the present apprehension of them Verse 31 Youth Chap. 15. Of the wickednesse and unrulinesse of youth if they perceive their Parents give way to it Verse 5 Zeale Chap. 12. The Innocency of the blinde simple zeale against the Martyrs Verse 21 Chap. 16. Of the Great submission of the Love of God Patience is better then zeale Verse 36 FINIS XL. QVESTIONS Concerning the SOULE Propounded By Dr. BALTHASAR WALTER And Answered By JACOB BEHMEN Alià s Teutonicus Philosophus And in his Answer to the first Question is the Turned EYE OR Philosophick GLOBE Which in it selfe containeth all Mysteries with an Exposition of it Written in the Germane Language ANNO. 1620. LONDON Printed by Matth. Simmons in the yeare 1647. A CATALOGUE OF THE 40. QUESTIONS READER THe Author wrote this Answer to these Questions chiefly for his friends sake that sent them to him as also for the benefit of all such as love the knowledge of Mysteries this friend of his was Dr. Balthasar Walter who travelled for Learning and hidden Wisdome and in his returne home hapned to heare of this Author in the City of Gerlitz and when he had obtain'd acquaintance with him he rejoyced that at last he had found at home
that which is attracted doe stirre by the drawing then it causeth a jarring whereby Light and Darkenesse are mingled together in the sharpnesse 13. And we must consider 〈◊〉 the free Light is sharpened in the Essence in the sharpe stirring whereby we come to understand the r Lightening fire-flash and the eagernesse and yet we cannot say that there is any rending 14. For that which is Eternall without beginning admits no severing but stands as a wheele which begetteth it selfe in it selfe whereof you have a similitude in the Mind of Man where indeede there is a Will of a rising and runing but no removing the greater the Will is the greater also is the Å¿ Or Beeing Essence and the more strongly it is sharpned 15. Thus the still Liberty which is neither Darkenesse nor Light is sharpned in the sharpe Desiring attracting so that it appeareth as a flash which shineth 16. Also we cannot say that the Liberty doth take in the flash for from Eternity it hath had Nothing but we can well say that the Light and Splendor shineth in the Liberty 17. For that which is free letteth in the Light but that which is not free as the t Or estringency harshnesse which maketh Darkenesse and is materiall to speake in a Spirituall sense that doth not receive the Light 18. This we can truely say that whatsoever is transparent and not of a u Mild or fluid grosse Nature doth take in the Light as appeareth by the water which taketh in the Light and the harsh Earth not 19. Moreover in Fire you have a sufficient manifestation of the Essence of all Essences for you see that the Fire burneth in an harsh drie matter for it is the harsh Desire which entreth into it selfe like a great anguish and reacheth after the Liberty where also it receiveth the Liberty like a flash and it kindleth by the flash that it burneth 20. And although it must be understood that there is no such fire in the Eternall Essence as that is which appeareth externally yet it is internally in the harsh Desire and externally remaineth darke Therefore the Eternall Fire is externally darke and internally as it is in it selfe in the Will of the Eternall Liberty it is a Light which shineth in the Still Eternity 21. * Or dâ—fferences kinds or manners Now then we understand that in Fire there are ten Formes all which are borne in the Will and all belong properly to the Eternall Will therefore we rightly say that the Eternall Will is Gods Will and that the Liberty which hath the Will is God himselfe for it is the Eternity and nothing else The first Forme 22. First there is the Eternall Liberty which hath the Will and is it selfe the Will now every Will hath a x Or longing seeking to doe or to desire something and herein it beholdeth it selfe and seeth in the Eternity what it selfe is it maketh to it selfe a glasse of its owne likenesse for it seeth what it selfe is and so finding nothing but it selfe it desireth it selfe The second Forme 23. The second Forme is the Desiring and yet it hath nothing but it selfe thereupon its desire seeketh a modell of its owne Will in it selfe and maketh it selfe pregnant so that a darknesse or over-shadowing commeth to be in the Will which the Will would not have but the Desire the seeking causeth it and yet there is Nothing that is able to consume or expell the Desire 24. For that which is before the Desire beyond the seeking is Free and a Nothing and yet it is yet if it were a thing that could be perceived it were an Essence and must subsist in that Essence which brought it forth but seeing it is without Essence it is the Eternity viz. Good For it is no source and hath also no Mutability but it is a Rest and an Eternall Peace 25. But seeing the immense Space is bottomlesse therein being neither number nor end and also no beginning therefore it is like a Glasse it is All things and get as a Nothing it beholdeth it selfe and yet findeth nothing but an A which is its a Originali Textu A V ge Eye 26. A V is the Eternall Originall of something for it is the Eternall beginning and the Eternal End Thus the Eternal Abysse looketh into it selfe and findeth it selfe 27. The A is below and the V is above and the O is the Eye and although it be no Essence it selfe yet thus it is the Originall of Essence there is neither below nor above but its Glasse in the A V is a sight As the sight of the Eye 28. But whereas there is no ground therefore its Glasse is such an Eye as this O for God himselfe saith in the Revelations I am A and O the beginning and the end the first and the last 29. Consider us according to its precious depth for we speake not here according to Nature in a b Simâ—litude or Parable or Fâ—gure Forme but according to the Spirit above Nature in the c Go T tes Character T Divine Character T. 30. The ☉ is the Eye of God the Eye of Eternity This maketh and is a Glasse and it is a round circle like a Globe not like a Ringle for we cannot describe it otherwise Hereby we meane the Globe of Eternity wherein lieth the foundation of Heaven and Earth of the Elements and also of the Starry d Or Wheele or Orbe Spheare 31. For it is a Globe like an Eye it is e Gods wonderfull Eye the Eye of Gods Wonders wherein every thing was seene from Eternity yet without Essence as in a Glasse or Eye for it is the Eye of the Abysse concerning which we have no Pen Tongue nor utterance either to write or speake onely the Spirit of Eternity leadeth the Eye of the Soule thereinto and so we see it else it must remaine in Silence and this hand could not describe any thing of it 32. Now seeing that in the Eternity there is such an Eye which is God himselfe and yet is not called God but Eternity and according to the Eye he is called A and ☉ before the A there is Nothing and in the ☉ there is All and in the A and ☉ beginning and End hence we finde that there is a Will in the ☉ and the Will is the ☉ it selfe which maketh the A viz. the Eternall beginning of the e Drawing or longing or attracting seeking so that the Abysse beholdeth it selfe and maketh a Forme in it selfe like a Globe 33. For the Eye finding no bottome it closeth it selfe and becommeth like a round Globe of Glasse and so it is the similitude of Eternity in that it can finde it selfe for there is no finding in the Abysse because there is no place or limit but the meere Abysse and when it doth find it selfe in the Eye yet it findeth nothing but the Eye which is the Globe 34. Now the Eye maketh
that which hath no ground hath no number nor is there any shutting up or comprehension therein and that which is within it selfe cannot be knowne k Or without ab extra externally but it may be felt by the Spirit Thus the Internall driveth out from it self and manifesteth it selfe in Figures or else God could not be known 56. Thus God is together one Spirit and is from Eternity in three beginnings and ends and that onely in himselfe There is no place found in his sight and he hath nothing in himselfe that may be compared to him also there is nothing which can search and manifest any thing further then his Spirit which alwayes manifesteth it selfe from Eternity to Eternity 57. He is an Eternall seeker and finder of himselfe in the great Wonders and that which he findeth he findeth in the Power He is the Opener of the Power Nothing is like him neither doth any thing find him but that which yieldeth it selfe to be his owne that entreth into him That which denyeth it selfe to be in that thing the Spirit of God is all things For it is one onely Will in the Eternall Nothing and yet it is in all things as Gods Spirit it selfe is 58. And this my beloved friend is the Highest Mysterie Therefore if you would finde it seeke it not in me but in your selfe though not in your Reason neither which must be as dead and your Desire and will must be in God and so God becommeth the will and the deed in you also the Spirit of God bringeth your will into himselfe and then you may well see what God is and what Spirits child this hand is and from what kinde of Spirit it writeth 59. Furthermore I brotherly exhort you that you seeke not with such eagernesse you will not reach the bottome of it with such searching although you are knowne and beloved of God and therefore we give you this for a Rule yet externally I have no power to give it you 60. But follow my counsell leave off your laborious searching in Reason and enter into the will of God into Gods Spirit and cast outward Reason away and then your will is Gods will and Gods Spirit will seek you within you 61. And if he find your will in him then he manifesteth himselfe in your will as in his owne propriety For if you quit that will then it is His who is all things and when he moveth goe you with him for you have Divine Power and then whatsoever you search he is in it and then nothing is hid from the will thus you see in his Light and are his 62. And let no feare terrifie you there is nothing can take it away but your own imagination let not that enter into your will and so you shall worke the wonders of God in his Spirit and acknowledge me your brother in him else I shall be but as one that is dumb to you This I tell you for good will 63. And seeing wee write of the Eternity to the end to satisfie your will concerning the soule our purpose herein being according to the will of God wee will therefore first shew you the ground of the soule and then its Originall and so open your eyes that you may be freed from your laborious searching 64. For you have now to your old-age gone about this and so farre as I understand you have not yet found that deep Mystery in the Spirit But seeing it is Gods will that you should know it and have it given you for a reward of your so great labour therefore have a care that you receive it aright and then that you cast not the Pearle before swine which are not worthy of it nor will not be worthy of it to Eternity 65. For that which shall be revealed to you here belongeth to the Children of God therefore be faithfull and employ it according to the Spirit and not according to humane reason 66. For it is so sublime that it will not endure earthlinesse which proceeds from Covetousnesse Pride Selfe-glory and Arrogancy although you be not such but looke well into whom you poure oyle for it is poyson to many let others themselves seeke as you have done But give the Children bread that they may eate and praise Our Father which is in Heaven for to that end it is given you The fift Forme of Fire in the Eternall Will 67. As wee have opened an entrance and a glasse to you of the Eternall Originall from whence the Eternall fire proceeds and what it is so it is also necessary that wee shew you further according to the highest depth what the Eternall Nature is in its propagation 68. Wherein wee must understand two Kingdomes the one good and pleasant the other an evill wrathfull and ever envious sad one of which the Philosophers from the beginning of the world have treated and sought after it but the time of finding it was not then 69. But now it is at hand that the hidden l Or secret Mysterie thing should be found not onely by me but also by many that will be faithfull and humble themselves to God and seeke in his Spirit and will it will be found in the Eye of God onely and no where else therefore let none dive deeper in searching elsewhere or he will find the Devill 70. Seeing then the Eternity is thus which yet is Nothing and yet there is Light and Darknesse Life and Spirit which are all things and so there is a seeking that is a desire in both to find it selfe though there be Nothing that can be m Or that can find any thing found but the Spirit 71. Now seeing it hath nothing that it can find and yet the Desire goeth on Eternally forward therefore the Desire is a figure of the seeking will the similitude of the Eye of God and it is as a glasse of the Eternall Eye which is called God 72. Now this is in two manner of wayes one according to the Light and the other according to the Darknesse for the seeking is in both and yet there is no departing of the one from the other the Light is in the Internall and the Darknesse in the Externall and yet that which is most internall is also most Externall but the Light is the middlemost 73. For it is in the Nothing therefore it cannot be the most internall for it hath no Place nor limit it is its owne finding which the Darknesse findeth not but the will in the Darknesse which desireth the Light goeth out from the darknesse and remaineth Eternally in the Light 74. Now the Desire of the Light presenteth a Modell like it selfe wherein the Eternity is manifest that is all whatsoever the Spirit in the Eternall power of God findeth in it selfe from Eternity to Eternity 75. This Modell is not God the Eternity it selfe for it taketh its beginning in the Spirit and it is the wonder of the Spirit which it seeketh and findeth from
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
pourtrayed It Representeth the Eye of the Essence of all Essences the Eye of God which is the Glasse of wisdome wherein all wonders have been seen from Eternity and hereby is described how it is entred into an Eâ—â—ence for the Reader of this booke to consider of 163. Not as if it could be described or pourtrayed for the Minde onely apprehendeth it and onely l That Minde that which can walke in the Divine Mystery Not by Art or Reason but by that understanding which the Spirit of God openeth to the humane Spirit of the soule in the Great Mystery otherwayes it cannot be apprehended 164. The Reader should observe the Numbers and also what standeth within or without a Circle and where every word in a Circle beginneth and endeth all of it hath its peculiar signification and meaning for every word standeth in its due place 165. That which is without the Circle and wheele signifieth the Liberty of the Abysse m Extra Principium without the Principle Number 1. Abysse 166. The Great Mystery of the Abysse wherein the Eternall Divine Essence in the Glasse of Wisdom doth bring it selfe forth in the n Or Centre Ground is marked with the number 1. and the number 2. standeth close by it which is so to be understood round about that whole Circle Of the Three Circles 167 The Three Circles drawne about one another signifie the Eternall Birth of the Divine Essence and All Etrrnall Mysteries both within Nature and without Viz. the Originall of All Essences as it is here described Of that halfe of the Threefold Circle at the Left hand and of number 2. 168. The threefold Circle at the left hand where also there standeth without the Circle at Number 2. the Mystery o Extra naturam without Nature signifieth how the Abysse bringeth it selfe into a Ground that is how the Eye of Eternity viz. the First will which is called the Father of Eternity and of all beginnings bringeth it selfe in the wisdome into Trinity into an Eternall Ground and dwelleth in it selfe and possesseth it selfe and how it bringeth it selfe into Nature also how Essence ariseth as also perceptibility and perception Of that halfe of the Threefold Circle at the Right hand 169. The other Threefold Circle at the Right hand signifieth the Divine Essence of the Holy Trinity and the Angelicall world which ariseth from the Great Mysterie of Eternity and is manifested by the Principle of Fire What the Crosse signifieth 170. The Crosse whose Armes goe through both the Threefold * Or semicircles or halfe Globes Circles signifieth the Persons of the Deity and how they part themselves in the Eternall Unigeniture as is further mentioned hereafter according to the Numbers Of the Eye in the Circle 171. The Eye in the Circle through which the Crosse goeth with an p Or Two Armes Angle each half of the Eye signifieth a world both that at the Left and that at the Right That at the left signifieth the Great Mystery of the Darke world where the Eye of the Wonders bringeth it selfe into Nature that at the Right signifieth the Light world where the Divine Mysterie having brought it selfe forth through the fire dwelleth in the Majestick Light with the first Mysterie of the Wonders Of the ♡ in the angle of the ✚ 272. The Heart in the angle of the Crosse signifieth the Ground or Centre of the Deity Not as if it were separate and did possesse a Place for it selfe is the place or Ground of the Deity and is the midst every where But that men might learne to distinguish God from Nature and that Christians may learne to understand the Regeneration viz. how God hath Regenerated us in Christ out of his Heart upon the Crosse Therefore this Figure is thus delineated that the Reader might further consider it For This Figure comprehendeth all whatsoever God and the Eternity is The Expositton of the Circle at the Left hand number 3. 4. 5. 173. The three * Or Letters Characters A. O. V. marked with 3. 4. 5. signifie the Mysterie of the Holy Deity q Or beyond without Nature and how it manifesteth it selfe in Nature Of the A. number 3. and of the Tincture number 6. 174. A. signifieth the first Eternall r Or Abyssall unsearchable Will which is called Father goe round that Circle to the nether point where Tincture standeth at number 6. which is the Ens of the Will and the first beginning of Naáure for the Divine Mysterie of the Trinity standeth above and the Mysterie of Nature beneath Each Circle signifieth a Person of the Deity in the first Mysterie Of the O. number 4. and of Principle and of Fire number 7. 175. The O at number 4. signifieth the Ground of the Mystery viz. the Birth of the Heart or Word of God which the first Will viz. the A in the Glasse of Wisdome receiveth and holdeth in it selfe as a Ground of its Essence For the O signifieth also the Eye of the Glasse of Wisdome for the Eternall word is Å¿ Conceived or formed comprehended in the wisdome and manifesteth it selfe in the Light world by the Principle of Fire goe round from the O and you will finde Principle and Fire beneath at N. 7. Of V. number 5. and of Essence number 8. 176. The V at number 5. signifieth the Spirit of the Mysterie t Or beyond without Nature viz. the Spirit of the First Eternall u Or Abyssall unsearchable will it ariseth out of the will in the Power of the Word in the Great Mysterie and proceedeth from the Will and Word and its Exit maketh Essence viz wonders of the Power colours and vertue where yet in the Mysterie of the Abysse without Nature no colours are x Or knowne discerned for they lye all hid in one which is a Glimps of a Great Wonder and it is called an Essence of the Wonders Goe about in the Circle from V and you shall finde beneath neeâ—e number 8. Essence which signifieth that the Essence of All things is under the Spirit of the y Or Number Three Ternary and that we must alwayes distinguish Essence from Deity 177. For in the Essence Nature with its seven formes ariseth For the Ternarie is but a Spirit in the Essence and yet there is no Essence z Absque without the Ternary for the desire of the Ternarie is the Eternall a Mâ—gâ—â—k Magia and it maketh Essence it bringeth things into a Ground according to the b Or Idea Modell which the Spirit openeth in the wisdome out of it the Creation came forth according to the Modell in the Glasse of the c Virignalis sapientia Virgin-like Wisdome A further Exposition of the first Principle and of the Mysterie of the Beginning in the Creation also of the Darke world and how the Angle or line of the Crosse and number 9. at the left hand with its upper and nether space must be
understood Of FATHER N. 9. 178. AT N. 9. FATHER standeth before the d Or angle Point of the Crosse and Abysse before that which signifieth the Mysterie of the Father without Nature For Nature beginneth at the Point of the Crosse The first and Greatest Mysterie is the Abysse wherein the Nothing bringeth it selfe into a will which is called Father or the Originall to something The Creation is arisen out of the Mysterie of the Father through Nature here by this Mysterie the Eternall Nature with its seven formes is e Or meant understood Soule number 10. 179. At the * Or Angle point of the line N. 10. Soule standeth which signifieth the Originall of the Eternall Spirits viz. of Angels and soules of Men for the f The point of the Arme at the left hand point signifieth the Centre in Nature where the threefold Spirit manifesteth it selfe by Nature which againe signifieth the Magick Fire in the Fathers Property from whence the Angels have their Originall and also the Soules of Men. 180. We must here understand the Ground and Originall of an Eternall Spirit for Nothing is Eternall except it have its Originall from the Eternall Magick Fire the Originall is not to be taken for the true Spirit but for the Centre viz. the Cause of the Spirit The Soules Will number 11. 181. Every right Spirit is understood in the Light of Life * Or and so is the undâ—rstanding with the understanding for no right understanding can be in the fire but in the Desire of the Light and therefore the fiery will must bend and incline towards the heart of God that is towards the power of the Light and understanding as may be seene here where the Soules will standeth upon the line of the Crosse marked with the number 11. and there receiveth power from the Heart of God and so it becometh an understanding Spirit Will number 12. and Soule number 13. 182. For it receiveth the Power of the Light in the meeknesse and humility and goeth with the Spirit of its will that is with the Noble Image and similitude of God through the power of the Heart into the second Principle that is into the Light world as may be seene in the other g Or halfe Globe Circle at the Right side of the Heart where N. 12 Will standeth and Soule N. 13. which signifieth that the soule goeth out of the source of the Fire which is the Fathers property and Entreth into the Sons Property and dwelleth in the Divine power in the Light world HOLY GHOST number 14. 183. h Or beyond Without the Point of the Crosse N. 14. HOLY GHOST standeth signifying the Holy GHOST who ariseth from Eternity in the will of the Father at N. 9. before the i Or point of the Crosse point at the left hand and bringeth himself through Nature along through the Heart and Divine Power at the right hand out k Or beyond from Nature and also through the power of Angels or of the Spirit of the soule quite out and dwelleth in the Liberty in the Glance of the power and Majesty and is in Nature yet not comprehended by Nature but in the property of the Divine power onely Image number 15. 184. Beyond the Word H GHOST N. 15. Image standeth also without Nature which signifieth that the Noble Image groweth out of the Fire of the Soule as a flower groweth out of the Earth and hath no feeling of the fiery property for the fire is as it were swallowed up in it and yet it is there but in another source viz. in the Desire of Love a light flaming fire in the Divine property Abysse number 16. 185. After Image standeth Abysse N. 16. signifying that the true Image standeth in the Abysse l Extra without beyond all source and dwelleth in Nothing viz. in it selfe onely and through it God dwelleth therefore there is nothing but the Divine Power that can finde move or destroy it for it is not in Nature although it ariseth from Nature in its Roote yet it is quite another thing as an Apple differs from the m The tree it groweth upon Tree though it be upon the Tree and receiveth vertue from the Tree yet the Sunne also giveth vertue to it and so the Divine Sunne viz. the Majesty giveth vertue to the Image Of the Word Omnipotence number 17. and Wrath number 18. 186. Furthermore at the left hand N. 17. there standeth Omnipotence and it standeth without the n Or bounds Circle of Nature also which signifieth the Fathers Mysterie which bringeth it selfe by the Magia that is by the Desire into Wrath wherein the strong sounding life and strength is understood in the entrance of Nature in the first three formes viz. Astringency bitternesse and Anguish and therefore the word wrath standeth in the space under the line N. 18. which signifieth that the Wrath toucheth not the Angle of the o Or number Three Ternarie but is borne in the Desire * Or Subtilty Craft number 19. 187. Craft standeth at N. 19. under the Word Omnipotence which signifieth the Essence coming out of the Glasse of the Principle which Craft in the second Principle is changed into a right understanding and here in the Magick fire it is but craft for it is subtile and sharpe and a cause of the understanding Devill number 20. 188. Over against craft Devill standeth N. 20. in the space of the darke world which signifieth the Malice of the Devill in that he is departed from the point of the Ternarie and hath put his will into Wrath and craft on purpose to Domineere over the Meeknesse of God thereby and to use the strength and power of the Fire and Wrath. Devills Art number 21. 22. 189. Under the Word Craft standeth Devills Art N. 21. 22. Devills standeth without the Circle of Nature and Art standeth within the Circle of Nature which signifieth that the Devill was created out of the Mysterie of the Father upon the line or stroake of the Crosse in the Eternall Nature as well as the other Angels But he did get his Art N. 22. in the Magick p Or sucking or Attraction seeking of Nature in the Centre of the darke world whereas he should have gotten it in the power of the Heart of God and that is the cause of his fall and of his Envie Will Number 23. 190. Over the line number 23. standeth Will signifying that the Devill hath raised up himselfe from the Divine Line upon which he was created as a proud Spirit who would faine have been his owne Lord and have ruled by his owne Art and Wit Darknesse number 24. 191. As also the Pride and subtilty of Men doth now who in the same manner raise themselves up from the Line of God from Obedience in owne selfehood in which the will cannot reach the Divine power and light but falleth into it selfe into the darke anguishing Magick Fire as
above over the word Will is noted with number 24. and first into Darknesse for Reason loseth the Divine understanding and the Divine Desire wherein it can receive the Essence of God and so q Or fill impregnate it selfe with r Or Vertue power from God Fire number 25. 192. And then Å¿ Or Reason it kindleth the Magick Fire of Covetousnesse so that it willeth to have t Or more much and never hath enough as here N. 25. Anguish number 26. 193. And when it hath filled it selfe with Covetousnesse then the Magick Fire in the Anguish beginneth to burne N. 26. for that which is throwne into the fire by Covetousnesse is fewell for the Magick fire wherein the fire burneth and there Death is borne which must separate what Covetousnesse hath brought in Death number 27. 194. And herein also consisteth the Grievous fall of Adam who hath imagined as the Devill did and desired to have the variety of this world as his owne He would be cunning and get much * Or Wit skill and even the Earthly and hellish source in the skill Had he continued upon the stroake in the Line of God he had not been Earthy for the Spirit of his will should have dwelt in God and have brought Divine foode into the body but now he is in the Anguish N. 26. and must againe goe through the Principle into Death N. 27. where his body must be consumed in the Mysterie 195. And if he doe not in the time of this Life turne his will into the Crosse of Christ as is to be seene in this Figure then he is reserved in the Mysterâ—e for the Judgement of God where he shall be tryed in the â—ire whether the Spirit of his will have any Divine u Power or Vertue power in it or not or whether he can subsist in the fire and there his proud Earthly workes will be burned up and if the soule remaine in the Darke Magick fire of the Will for it selfe is a Magick fire when the Divine Light-fire is not in it then one â—agick fire receiveth the other and then there is no remedy to help out from thence Will number 28. Light number 29. Spirit number 30. Man number 31. 196. But the soule which in the Time of this Life did turne again and did yield it â—elfe up with its will into the Death of Christ at the line of the Crosse N. 27. that soule is then sunk downe from its proud and x Or evill wicked workes and become free in that same will and is entred into the Death of Christ and sprouteth forth with the Spirit of its will N. 28. in the Divine power from The Death of Christ through the second Principle where the Spirit of the Will viz. the Image y Or reacheth obtaineth the Divine Light againe N. 29. and the z Or Spirit Image N. 30. standeth againe in the Divine Man N. 31. Image number 3â— God number 33. 197. For â—hen the Spirit of the Will entreth into Death at the Crosse then it putteth on the Divine Essentiality that is Christs flesh into it selfe againe and bringeth it with it selfe into the Light world where the Divine life springeth forth againe in the Holy Body and the Image is free againe as here N. 32. is to be seene and it dwelleth in God N. 33. and eateth of Gods word or Essence For the Image here is b Or beyond without Nature in the Liberty but thie Humanity is in Nature as it is here set downe 198. But for those soules which abide in their proud covetous workes in the Anguish N. 26. they abide indeed in the Magick Fire of Anguish and their workes are fuell for that fire 199. But if the Spirit of the Will at length yet doe incline it selfe towards the death of Christ and yet is hard bound to the wrath then it hangeth as it were by a thread to the death of Christ The ninth Number number 34. 200. This soule must needs burne thus a while till the Spirit of the Will can enter into the Death of Christ and till its Sydereall fuell be burnt up when the Earthly body dieth the Image must be c Or washed scoured or purged * Or washed scoured or purged bathed which this present too wise world scorneth but shall be forced to trie it in Death where that little Sparke which did hang but as by a thred must enwrap it self quite into the Death of Christ for it hath lost both body and Essence and remaineth naked without Divine d Or substance Essence or body in Gods Mercy in the Divine Tincture viz. in the ninth number N. 34. and waiteth for the last Judgement wherein God will restore in the Tincture all that which Adam lost But the workes which it hath done here will not passe through the fire but the Darke Magick fire hath swallowed them up into its Mysterie in the Darke world let this be told thee O Man Soules Eternall Habitation number 35. 201. After the ninth Number standeth the soules Eternall Habitation noted with the N. 35. which signifieth that these escaped soules are yet in God in the Angelicall world but without their workes and they cannot so highly attaine the Glance of the Majesty as those which e Or here in this life have clothed themselves with the power of God The word Habitation entreth into the Liberty without Nature as also above it the word Image doth For the soule must stand in Nature but the habitation of the Image is without Nature in the Divine Liberty Angelicall World number 36. 202. Bevond the word Habitation standeth Angelicall world N. 36. signifying the whole f Or place Court of Angels or g Thrones or Principalities Princely Thrones in the Liberty of the Divine Majesty whereas their root is in Nature but is not h Or acknowledged felt Proud Devill number 37. Will of the Devill Lucifer number 38. 203. At the left hand in the upper space N. 37. standeth proud Devill with two i Or Legs lines one reaching to be upon the Character Q N. 4. and the other reaching up above the Great Mysterie of the Ternary where standeth Will of the Devill Lucifer N. 38. Here the Devills fall is to be considered 204. He hath driven his proud will from the line of the Crosse upwards and would domineere over the Mystery of the Divine wisdome by k Or reason or in Wit craft and fury cunning subtilty and wrath in the power of Fire and l Or inflame kindle the Mysterie of the Ternary that he might be Lord as indeed he did kindle the Essence in the Mysterie where from Earth and stones proceed and would faine have flowen out above the Mystery of the Ternarie N. 38. as still at this very day he desireth to flie out above the highest Thrones of Angels Abysse of the Darke world number 39. Eternall Hell of Devills number 40. 205. And
the beginning of the Essence then I finde the Eye which is God which is a desiring will of Eternity which entreth into it selfe and seeketh the Abysse in it selfe 264. It is in Nothing but it is the Glasse of the Abysse it seeketh it selfe and findeth it selfe and that which is found seeketh againe a Modell wherein it can seeke finde and see it selfe and that proceedeth so farre till it commeth to the Number k X. 10. ten 265. Then the last findeth the first againe in it selfe and so the last becommeth the Modell and Glasse of the First and the first of the last and so it becommeth an Eternall Band and it standeth in the will in the desiring seeking and finding and the l Great Mysterie Mysterium Magnum is included in this Essence 266. But now the middlemost in the Desire willeth to have a m Or satiating fulfilling wherein it may Rest or else all would be in an anguishing source and the Desiring draweth forth the Middlemost of All formes wherewith it satiateth its hunger wherewith also it is in Joy in it selfe in perfection and so out of the Anguish there commeth a Love a satiating of the source and the Middlemost is Sulphur wherewith the Spirit n Or quickneth or enliveneth Refresheth it selfe in the will for Sulphur hath two formes in it viz. * Phur Power Sul Light power and Light 267. And this together is the Essence borne out of all formes it is †Materia Substantiality Matter Essentiality corporality the Divine Body Christs heavenly flesh and it is the full satiating of the Spirit in the O also it is the Rest and the manifestation of the Deity it subsisteth in the Virgine Wisdome 268. The Crosse is its o Or end pitch Bounds limit and it is the Essentiality which by sinking entreth into Death as is mentioned before where the Wrath remaineth in Death and it is o Or quiet still as a Death or a Nothing and the life sprouteth up out of it in another Principle 269. It selfe is not the Principle but the Principle is borne in it all Glasses of the Magick are manifested in it and all the wonders of the q Or Genitrix or Bearer Begettresse it containeth the Mysterium Magnum and out of it the Spirit openeth the Wonders of Eternity the Spirit giveth it the Essences for it is the food for the hunger of the Spirit 270. It is an Essence of Wonders without Number and End also it hath no Beginning for the Spirit in the Desire maketh it begin from Eternity and it continueth r Or in to Eternity it is ſ Or a. the Body of the Ternary which is called God and the ſ Or a. body of Angels so that the Spirit subsisteth in an Image or else he would not be knowne 271. Thus he knoweth himselfe in the Image and seeketh the best Magick and he findeth what he seeketh and eateth it and thereby giveth his will to the Divine Body so that there is an Eternity in the Holy Principle 272. For the Wonders arise in the will of the corporeall Spirit which wonders take hold of the Spirit of Eternity viz. of the Holy Ghost and thus there is a sound and song proceeding from the Eternall wonders for the Will of the Corporeall Spirit is therein 273. And in these seven Formes the Joy of the Deity is increased and perfected for it is a satiating of the Etenall desire and it is the Eternall foode 274. But seeing all Essences arise from fire Therefore we will cleerely set before you the Mysterium Magnum and shew you Paradise if any to whom this is told and discovered will be blinde let him adventure t To per sh it with Babell 275. You know that every life consisteth in fire and Water and the Essentiality is its Body and the Body proceedeth from the power of the Spirit for it is the food of the Spirit and the Spirit againe is the food of the body and the highest and greatest u Or Nourishment Nutriment is in himselfe for the outward body could not sustaine him if the true life were not in himselfe 276. Now then Fire is the first cause of life and Light is the second cause and the Spirit the third cause and yet there is but one Essence which closeth it selfe in one onely Body and manifesteth it selfe and so findeth by seeking 277. And every Essence x Is. consisteth y In. of two Essences viz. of an inward and an outward one seeketh and findeth the other the outward is Nature the inward is Spirit above Nature and yet there is no separation but in that which is included in a Time there the Time parteth the limit so that the End findeth the beginning 278. Thus you see also how the true Essentiality ariseth from the Light for it is the satiating of the will the water ariseth from the meeknesse of the Light for the Desire taketh hold of the meeknesse and keepeth it because it hath a good z Or taste relish and so the meeknesse becommeth Essentiall and it is an Essence of the Fire a satiating of the desiring Wrath a quenching of the Wrath and a corporality of the Fire for when the body a Or perisheth or dyeth or corrupteth or departeth is dead then its Spirit is in the beginning in that which gave a beginning to it it is in that Glasse 279. Now then as the source is twofold so also the water is twofold viz. an outward and an inward the one belongeth to the Spirit the other to the outward Life the outward is as it were a Death and the inward is the life of the outward for the outward standeth between Wrath and Paradise in the b Death that is sunke downe into the Centre in a thing insunken Death and the Inward is Paradise it selfe for the Spirit groweth up therein out of the Eternity 280. You may very well see that this is true as followeth Observe the Summer and Winter Heat and Cold and your eyes will soone be opened if you be borne not c Or without outwardly but within your selfe with a true Magick will to finde God for it is very d Visible plaine 281. For the Water in the Deep ariseth from the fire not from the Wrath but from the Light for the Light proceedeth from the fire and hath a e Longing Sucking Drawing seeking of its owne it seeketh a Glasse to behold it selfe in and it seeketh an Habitation and draweth it f Or in by its desire into it selfe and dwelleth therein and that which is drawne in is water which receiveth the Light else if the light did not dwell in the water the deep of the world could not comprehend the Light The water is the satiating of the Desire of the Light 282. And the water againe seeketh the Glasse and would have a House to dwell in and that is flesh as you see the
the Soule 15. If the Spirit were an Angel the similitude of God yet the will can make it n A wicked man a proud Devill And also make a Devill an o A childe of God Booke of the three Principles cap. 15. v. 64. Angell if it sinke it selfe into Death into humility under the Crosse and cast it selfe into the Spirit of God and so submit to his Government then it sinketh into the Eternity out of the source into the still Nothing which yet is All and so it is in the beginning againe where God created it and the Word Fiat which keepeth the Image of God receiveth it againe The third Power of the Spirit or Will of the Soule 16. And then also thirdly the Spirit of the Soule hath power to enter into another Man into his Marrow and bones viz. into the Sulphur and to bring the Turbi into him if he be p Or wicked false so farre as every one is not armed with the Spirit of God but is found naked in the Spirit of this world as may be seen by q Or the bewitching whores Witches The fourth Power of the Will of the Soule 17. And fourthly it hath such power if it be the childe of God that it can lead the Turba captive and can powre it out upon the house of the wicked as Elias did the Fire and Moses before Pharaoh for it can throw downe Mountaines and breake Rocks 18. This you must understand to be so farre as that thing is r Or lâ—able to the Turba capable of the Turba by awakening the wrath then it is possible but if not and that the Spirit of God be in a thing then it cannot be for it would powre water upon the Turba of the Fire which would then be as it were dead and its power would lie in Derision 19. And therefore Heaven is a Middle between God and Hell viz. between Love and Anger and was created out of the midst of the waters so that the Devill cannot rule with his Turba the water turneth his purpose into derision as the false Magick and blinding Inchantment are Å¿ Or nullified drowned in the water The fift Power of the Will or Spirit of the Soule 20. And fiftly the Spirit of the Soule hath such power that it may and can seeke all Wonders that are in Nature viz. All Arts Languages buildings plantings Destruction knowledge It can command the starry Heaven as Joshua when he commanded the t Josh 10.12 Sunne and it stood still and Moses the Sea and it stood up also he commanded the Darknesse and it came it can make an Earthly Life as Moses made the Lice and Frogs also Serpents and other u Or Wonders Wonders 21. It hath Death in its power so that it can over-power that if it ride in the x The will of the Holy Ghost Chariot of the Bride It can bridle and overcome the Devill if y Viz. will or Spirit of the soule it be in God there is nothing can be named that it cannot subdue 22. Onely you must understand the soule hath such a power from its Originall and it had still had ability to z Or give or afford send forth such a Spirit out of it selfe if it had not let in the a Turba Magna Great Turba into it selfe which now giveth it the Rest 23. Unlesse the Holy Ghost ride upon its Chariot as it did in Moses and Elias and in all the Prophets also in Christ and his Disciples and alwayes still in the Holy Children of God they all have this Power Note the soule must now seek this power in Jesus Christ they can raise the Dead and heale the sick also drive away all Diseases it is Naturall the Spirit onely reigneth therewith over the Turba 24. But it hath this for an objection that the soule knoweth well whether it hath made any compact with the Devill and whether he hath any thing to doe with it it will not goe naked except the Spirit of God drive it and except it have him for a shield lest the subtilty of the Devill insinuate it selfe 25. It doth no b Or Miracles Wonder except the Spirit of God c Or awaken it stirre it up it attributeth the power to God and giveth him the Glory it doth as an humble Childe and standeth still under the Crosse and letteth the Devill goe rushing away over it but it sprouteth forth in humility and meeknesse through Death into Eternall Life and bringeth forth much fruit in Patience 26. And so the Devill can doe nothing to it it is as it were dead d Or before to him he may keep a racket with his Turba in the Earthly Life with his helpers die wicked men this he hath but as a scorne in the sight of God for he is a proud Spirit and would be above the Wonders of God but an humility can e Or subdue binde him 27. After this manner every man may escape the false f Or Magus Magician and also the Negromancer for no Power can touch him in whom God dwelleth and as Christ in his Death overcame Death and the Devill so also can we in Christ for the Word which became man dwelleth in us and in the Word we can reigne over the Devill and Hell nothing can hinder us 28. And thus we give you for an Answer to this Question that the soule in its Originall is greatly powerfull it can doe much but its power is onely in that Principle wherein it is for the Devill cannot reigne over God 29. It s power is not given to it as a King giveth favour and power to a man but it consisteth in a Naturall Right therefore we are Children of the g Or Allmightinesse Omnipotence of God and inherit his Goods in the Omnipotence The seventh Question Whether is the Soule Corporeall or not Corporeall 1. THat thing which comes from no beginning hath also nothing But if it be somewhat then it seeketh its beginning in it selfe for every Spirit dwelleth in the deepest Abysse of its h Or Being Enence and if it must make the Essence to it selfe then it can dwell in nothing that is strange to it but in it selfe in its owne Essence 2. When God created the Soule then the Holy Ghost i Or encompassed cloathed it with the Tincture for one part of the soule consisted in the Tincture it was k Or without a body naked of it selfe as the glowing Fire is l Or Source naked and is cloathed when it hath the Tincture 3. But you understand that the growing proceedeth from the warmth that is the driver forth of the Tincture it driveth the twig out of its roote viz. out of its owne Fire be it cold or hot fire 4. For Darkenesse hath the cold fire so long till it attaineth the Anguish and then it kindleth it selfe in the heat as you see in an Hearb if it
although it hath Nature for it is Nature it selfe which doth awaken and hold the Wonders yet then it is with the Wonders in the Eternall Liberty seeing it hath taken in nothing of Matter therefore it is free 23. And Nature with its Wonders is a fiery sharpnesse and taketh hold of the Eternall Liberty and so maketh Majesty in the Liberty in the Wonders whence the Right Eye which is as it were dead here in this life becometh enlightned and doth f Or solace it selfe rejoyce with the left Eye for ever in the exceeding joyfull Majesty and seeth God with both Eyes eternally 24 This is one Gate He that seeth and knoweth this rightly in the Spirit he seeth all that God is and can doe he seeth also therewith through Heaven Hell and Earth and through the Essence of all Essences also it g Or the understanding of the whole Scripture is contained in it is the whole Scripture whatsoever hath been written from the beginning of the world hitherto but this is a rare and precious h S ght or vision seeing the Old Adam knoweth it not he seeth it not onely the New Man that is borne in God 25. But seeing the weake Minde will so hardly understand us therefore we will set it downe more plainely Behold if thou wilt see Gods Light in thy soule and wouldst be enlightned from God then doe thus 26. Thou art in the world hast thou an honest i Or employment calling voyde of Deceit continue in it worke labour finish thy businesse as necessity requireth seeke out Wonders both in the Earth and other Elements let the Art be what it will it is all the worke of God seeke Silver and Gold in the Earth and make Artificiall workes of them build and plant All serves to manifest Gods workes of Wonder But marke this * Or Lesson A. B. C. 27. Thou must not give thy spirit leave to enter into and fill itself therewith and so make a Mammon of it and k Or make its Nest therein set it selfe therein as in a Darkenesse else it is but a foole in the sight of God and the Devills Ape and its will is wholly fixt therein and so thy noble Image is altered according to thy Imagination in the Spirit and according to thy will which stickes in Covetousnesse and so thou losest Gods Image 28. For that is Magicall it is as subtile as a spirit yea much more subtile it is much more subtile and thin then the soule it selfe it is as God who dwelleth in the Eternall Liberty and yet is not comprehended by any thing for he is thinner then any thing and so is thy Noble Image 29. And yet it consisteth l Or of in heavenly flesh and bloud and is an Essentiality come out of the Divine Body it is Christs flesh and bloud and thy soule dwelleth therein The soule it is the fire of the Majesty therein 30. And the Holy Ghost sitteth in the Heart of the Image and proceedeth from the Image with voyces Languages wonders sounds and songs 31. If thou beest n Faithfull and sincere upright thou bringest thy wonders into this Image and doe it thus set thy left will upon the worke which thou doest and consider that thou art Gods servant in the vineyard of God and labour faithfully 32. And direct thy Right will upon God and that which is Eternall and thinke not thy selfe secure at any time thinke that thou art but at thy day-labour and must alwayes listen for the voyce when thy Master shall bid thee come home 33. Give Reason no o Or leave roome to say this is my treasure it is mine I have enough I will gather much that I may get honour in the world and leave much to my Children 34. But consider that thy Children are Gods Children and thou Gods servant that thy worke is Gods worke and that thy Money Goods minde and bloud are in Gods hand he may doe what he will with them when he calleth thee home into thine owne Country then he may take thy labour and give it to another 35. And give thy heart no p Or leave roome to suffer the Spirit of thy will to bring in haughtinesse into the Image but cast downe thy will continually in humility before God and so thy Image alwayes entreth with thy will in humility into the Majesty of God and so thy Image is continually enlightned with the high Triumphing Light of God 36. O! how cheerefull is the soule when its anguish source of fire q Or perceiveth tasteth Gods Light how exceeding r Or friendly courteous is it O! how it boweth it selfe before God! 37. Thus the soule and the Image in the Spirit are all three in one another for they are one Essence according to the Holy Trinity My beloved brother we answer to this Question of yours thus that the soule cannot be any other way enlightned then thus its Illumination is onely after this manner 38. The soule is in this world and also in God here in this life it is a servant of Gods Wonders which it should open with one Eye and with the other bring them into the beginning before God and set and cast all its doings into Gods will and by no meanes say of any thing in this world this is mine I am Lord of this for it lyeth if it say so 39. All is Gods thou art a servant and shouldst walke in Love and Humility towards God and thy Brother for thy brothers soule is a fellow-member with thy soule thy brothers joy in Heaven with God is also thy joy his Wonders are also thy Wonders 40. For in Heaven God is All in All he filleth all the Holy Ghost is the Life in All theâ—e is meere Joy there is no sorrow there all is Gods also all belong to the Image of God all things are common one rejoyceth at the Power brightnesse and beauty of another there is no malice or envie for all that remaineth in Death and Hell 41. Therefore yee Elect Children of God who are borne againe in Christ take it into Consideration depart from Covetousnesse and self-will yee have been a long time led blindfold in Babell goe out from her you are called with a Å¿ Strong or loud sounding voyce shrill voyce it will shortly raise the Dead let it be a furtherance to you that you may obtaine Eternall Joy in God 42. The Spirit sheweth plainely that whosoever will not grow forth together with the new sprout which groweth in the t Viz. the Eternall Word Mother shall and must be cast into the Lake of Brimstone with the Dragons Whore in Babell 43. There is a time of earnestnesse at hand and though thou seest it not with earthly Eyes yet it will certainely come upon thee thou wilt see well enough in thy Death what kinde of Judgement this is and in what time and under what Turba thou hast lived we speake in
live with the Children this we tell thee in good earnest there is no other Remedy thy Anger is thy fire which will destroy thy selfe 21. Or dost thou thinke that we are blinde if we did see nothing we would still be silent what pleasure would a lye be to God yea we should be found in the Turba which searcheth through all humane Essences and workes or doe wee this piece of service for Wages is it our e Or trade living why doe we not minde our bread onely according to outward Reason But seeing it is our Day-labour wee must doe what the Father will for we must give an account thereof at the evening this we speak seriously and in good earnest 23. Thus you may well understand the Contrariety of flesh and Spirit and finde very well that two Spirits are in one another one striving against the other for one desireth God the other desireth bread and both are profitable and good 24. But thou childe of Man let this be spoken to thee lead thy life circumspectly and let the Spirit of thy soule be Master and then thou wilt have fought here a good fight for this time is but short 25. We all stand hene in the field and grow let every one have a care what fruit he beareth for at the end of the Harvest every worke shall be put into its owne Granary 26. It is better to labour a little while with toyle and care in the vineyard and to waite for the great wages and Refreshment then to be a King here for a little time and afterwards to be a Lyon a Wolfe a Dog a Cat a Toad Serpent or worme in f Or shape figure 27. O Childe of Man thinke upon this he yet warned wee speake very seriously out of a wonderfull Eye ye shall very shortly finde it by experience there is yet a little time for the beginning hath already found the end this is a little Rose out of the Beginning see yet and put covetousnesse out of your g Or sight Eyes or else you shall waile and lament and none will pitty you for what a man soweth that he must also reape what will Pomp and Honour availe when it leaveth you 28. Here you are very Potent but afterwards you shall be impotent ye are Gods and yet ye runne on headlong to the Devil take pity on your owne Life and on your faire heavenly Image 29. Pray be the Children of God and be not Devills Let not the Hypocrites keepe you back by their h Or Example flattery they doe it for their bellies for their honours and for monies sake they are the servants of the Great Babell 30. Examine your selves aske your Conscience whether it be in God that will blame you and bid you drive the Hypocrites from you and seeke the cleere countenance of God and looke not through i Or Spectacles a Glasse 31. God is even before you he is in you confesse to him come to him with the lost Sonne there is no other can take the Tuâ—ba from you you cannot enter but through Death into the other world â—â—â—ther your Hypocrites can never come otherwise there is no forgivenesse of sinne And though you should give All to your Hypocrites yet then you would be as much captivated in the Turba as you were before 32. It is no such matter as that one should stand ready and take away the Turba from you when you give k God faire words him good words no no it is a Magicall thing you must be borne againe as Christ saith or else you cannot come to God doe what you will All Hypocrisie is deceipt 33. If you would serve God you must doe it in the New man the Earthly Adam can doe him no acceptable service let him sing roare call confesse pray crye and doe what ever he will all is but fighting with a shadow the will must be in it the Heart must wholly Resigne it selfe up into it else it is but a fained babble and a fable of Antichrists wherewith the whole Earth is filled 34. The will is greater and more Powerfull then much loud crie It is able to destroy the Turba and to enter into the Image of God it hath power to be the childe of God it can throw downe Mountaines and raise the Dead if it be borne in God and if the Holy Ghost give it leave 35. For a man must walke in Obedience in great humility and onely cast his will into Gods will that God may be both the will and the Deed in him This is the way to salvation and to the Kingdome of Heaven and no other let the Pope or Doctors preach otherwise all is but lyes and meere Hypocriticall jugling The eighteenth Question How doth the Soule depart from the Body at the Death of a Man 1. HEre we would have the world bidden for a Guest especially Babell the Whore and see whether l A childe of Grace can be found in her she can be made a true child for Death is a terrible Host he casteth the proud Rider and his Horse to the ground 2. My beloved friend this is a very m Or deepe hard Question and needeth the Eyes of all the three Principles to see it well they need not dye that would enter in and behold this they must be poyson to Death and a pestilence to Hell they must take Death captive if they will see it no mans understanding can otherwise finde it out except he come into death himselfe and then he will feele indeed what Death is he shall surely taste what it is when one Principle viz. the life perisheth 3. You understood before that all n Things or substances Essences are o See the Book of the small six Points Point 5. ver 65. Magicall and that one is alwayes the p Or Resemblance Glasse of the other and that in this Glasse the Desire of the first Glasse is opened and commeth to be an Essence and then also that the Turba is in every Essence which destroyeth all till it commeth to the first Essence and that is alone and hath no Destroyer 4. For there is nothing more it cannot be broken it is in it self and without it selfe and goeth whither soever it will and thus it is all over in one onely place for it is in the Abysse where there is no place of Rest it must onely rest in it selfe 5. Now if all Essences have proceeded from one then the beginning is also in the last Essence for the last is q Or retired gone back into the first and seeketh the first and findeth it in it selfe and when it findeth the first it letteth all the other goe and dwelleth in the Limit and there it can be without r Or paine source 6. For there is nothing that maketh it a Å¿ Or dieth or falleth away source It is it selfe the matter of the first Essence and although it be somewhat
the weening and conceit of the outward Man but according to our Gift that those soules which as it were hang by a b The threed of Faith which is small and weake threed and but at last enter into Repentance and so comprehend the Kingdome of Heaven as it were by a threed so that doubting and Faith are mixt are in such a condition that a hearty Prayer and wish redoundeth to their profit and pierceth into the poore captive soule into its c Condition or property or miserie source if it be made with all Earnestnesse 8. For it is neither in Hell nor in Heaven but in the Gate in the middle source of the Principle where fire and Light fever themselves and is held by its Turba that alwayes seeketh d Or to devoure it the fire But then this small twig which it hath e Or comprehended conceived viz. the weake Faith deeply demerseth it selfe and earnestly reacheth after the Mercy of God and yieldeth it selfe patiently into the Death of that sinking downe and so getteth out from the Anguish and sinketh downe from the f Or source into the meeknesse of Heaven 9. And although many a soule is held a g Or tedious while sufficient while yet the Anger cannot devoure that small Faith but must at last let it goe 10. But I leave it to him to try what this is who wilfully presevereth in sinne till his End and then first desireth to be saved and then the h Priest or Minister forsooth must save him he shall finde it by wofull experience 11. We say that a mans hearty fervent prayer stands such a one in stead for a zealous earnest faithfull Prayer hath power to break open the Gates of the Deep it breaketh open a whole Principle and seeketh and if there be any thing there that is capable of its will that taketh hold of it viz. the poore soule in its source of sinne eceiveth the earnest Divine will of its loving Brother and so is strengthned and in its brothers Spirit and will is able to sinke downe out of the Anguish through Death and attaine the Kingdome of God 12. But in its glorification it cannot availe it for it shineth forth out of its owne Essence and will The soule of a Neighbour goeth no further then death with it yet it is not the neighbours soule but the Spirit and will of his soule that doth so and there the Anger parteth and then it is released from the wrath and then the Spirit entreth againe into its owne soule 13. In Popery much jugling hath been invented about this in saying Masse for a soule and that for money onely but this hath been a great cheat of the Pope of Babell for there is earnestnesse required to wrestle with the Anger of God and overcome it 14. Yet we confesse and acknowledge readily that the Church of Christ hath great power to ransome such a soule if with fervency and Earnestnesse it doe it as it was done in the Primitive Church when they had holy people and Holy Priest who performed their Ministry in reall Earnestnesse 15. They indeed effected somewhat but not in such a way as the Pope boasteth of saying that he hath the Key and that he can let out a soule with his i Or Pardon blessing when he will if a man will but give him money This is a lye 16. If he be Holy then he beareth the k Mysterium Magnum Great Mysterie and is a Shepheard of Christ set over his Lambes but then he must with the Congregation in great earnestnesse urge God in great Humility and so relieve the poore soule not for money 17. There is alwayes covetousnesse in Money and it never reacheth the earnest l The first most inward Ground Principle the Prayer of the Covetous goeth into his m Or Christ Hutch we say that all service which is done in the Church of Christ for Money belongeth to Antichrist in Babell for n Or they set their hearts upon it their hearts depend upon it It were better men gave them meat and drinke and necessaries but no money and then they should not set their hearts so much upon it 18. What can a Spirit seeke and finde in the Mysterie when it selfe is not in the Mysterie O! there is a great deceit in that when it is Day you will see that it is so ye are still in darknesse in the Mysterie so egregiously hath Babell blinded you 19. And it onely is because you have regarded Art and Favour and not the Spirit God therefore notorious delusions are seised upon you so that you believe the Spirits of lies who speake Delusions in o fine outside seeming holinesse Hypocrisie on these you depend and stick to them and cause Hypocrisie by your Errour Observe well that the Revelations of John and Daniel telleth you It is Day the Reward will shortly follow 20. Ye have Teachers now that wholly p Or cast to the ground suppresse the Spirit of the Primitive Church try them and you shall finde them to be a crew of the Whores Wolves which at first sprung up in the Primitive Church when men slept and these are they that will devoure the Whore themselves 21. But trie them they are Wolves sent from the q Malice sin and the Anger of God for the destruction of the world Turba they must doe it God permits it so to come to passe and will have it so that he may sweepe out one besome with another yet they are besomes and after the accomplishment of the r Or workings Wonders of the Anger they shall both be delivered to the Å¿ Or punishment or calamity Turba together 22. Let this Spirit tell you this it is your owne Prophet he is borne out of your t Disputing or contention Turba upon the u Finishing of the sixt Seale Crowne Awake or else your selves must be devoured one by another 23. For it is no stranger that consumeth you but your owne x Or sinne or malice Turba which is come to the Limit O! boast not so much as you doe of a golden time it is time of Wonders The five and twentieth Question What is the Hand of God and the Bosome of Abraham 1. IT hath been sufficiently cleared already that it is the Essentiall Omnipresence of God but in its owne Principle as the Rich man who was in Hell could not obtaine that Abraham should send Lazarus to him with one drop of cold water to coole his tongue in those flames Abraham said there was a great Gulfe between them that is a whole Principle 2. But the bosome of Abraham is to be understood thus Abraham was the Father of all the Faithfull and God gave him the Promise that in his seed all people should be blessed this was to be understood of the Messia Chtist who would become man in the y Or Beleevers Faithfull and as he became
to them for they are in perfection and we but g In part or in imperfection in part 9. And now we are able to answer you not from the reason of the outward world but from the Image in Christ and from his and our Spirit 10. You aske whether the separated soules take care of humane matters and allow or disallow them Now this you must understand to be in three different manners concerning three severall sorts of soules 11. First those soules which yet have not attained Heaven and so stick in the source in the Principle in the Birth those have yet the humane Essence with the workes in them they diligently search out the cause of their h Or stay in that condition Retention 12. And therefore many of them come againe with the Astrall Spirit and wander up and downe in their houses and places of abode and appeare in a humane Shape and desire this and that and oftentimes take care about their wills or Testaments and also thinke to procure the blessing of the Saints that they may rest and if their Earthly affaires doe still stick in them they take care many times also about their Children and friends 13. This condition of theirs continueth so long till they fall into their Rest and till their Astrall Spirit be consumed then all such doings care and perplexities are at an end and rhey also have no more knowledge thereof but that they see them meerely in the Wonders in the Magick 14. But it stirreth not the Turba neither seeketh what is in this world for it being once passed through Death from the Turba it desireth such things no more It also taketh no further care for care stirreth up the Turba and then the will of the Soule should be forced to enter with its Spirit into earthly things but it had rather let such things alone because it hardly got rid of them before It will no more entertaine the Earthly will 15. This is an Answer concerning this first sort and wee tell you plainely and in Truth that this sort after they are once received into Grace take no more care purposely about humane Earthly i Or affaires matters but it beholdeth the heavenly matters which are brought to it by the Spirit of man and rejoyceth in them but there is somewhat still behinde which is this 16. A living man hath such Power that he is able with his Spirit to goe into Heaven to the separated soules and stirre them up about some Question by a hearty Desire but it must be earnest it must be Faith that can breake open a Principle 17. And this we see in Samuell the Prophet whom the k Saul King of Israel raised up that he might make his will knowne to him though this seeme otherwise to some of whom we may well say that they are blinde and voyde of knowledge for they speake but their owne scholastick Fables and frame Opinions about that they have no knowledge of in the Spirit and these are Babell 18. Now secondly the other sort which sinke into Death without a l Or the body of Christ body they are wholly in one and the same place of the Principle in which the first sort are which afterward did sinke downe in themselves All these take no evill affaires upon them wherein the Turba sticketh 19. But when the honest soules which are alive send them their workes with their Spirit and will they rejoyce in them and are so affable that they appeare to men Magically in sleepe and shew them good wayes and many times reveale Arts which lye in m In Arcano in the most â—nward Mysterie secret viz. in the Abysse of the soule 20. For seeing the Earthly Spirit thrusteth its Mysterie before the soule and keepeth the soule captive in that Mysterie therefore the Spirit of the Soule cannot alwayes attaine the deepest secrets but after the departure of the body the soule is naked and that especially if it be without a New body then it beholdeth it it selfe and also its Wonders and it can very well shew one that is living somewhat if he be honest and have not stirred up the Turba in the sleeping Magia for Dreames are wholly Magicall and the soule without a Body is in the Magia of God 21. Thus know that no soule separated from the body entreth into any wicked matter except it be a damned soule which indeed entreth in Magically and hath its joy therein and teacheth most notorious vile prancks in Dreames for it is a servant of the Devill 22. And whatsoever a wicked man desireth that the Devill readily helpeth him to for he can doe it better by the soule of a man then of himselfe for he is too crude and n Makes horrour in the Magia terrifieth the Magia so that the Elementary Spirit is astonished and o Or raiseth up awakeneth the body 23. Also you must know this that all is done Magically in the will without p Raising of the paine or property awakening of the source no soule riseth with its Essences of its owne accord to please Man unlesse man raise and disturbe it himselfe 24. There are many villanies in Nigromancy which can many times vex and torment the Spirits of men but it can doe so to no soule that is cloathed with Christs Essentiality for that soule is free 25. The third sort of separated soules which are in Abrahams bosome in Christ having the heavenly Essentiality none can stirre them except they will themselves as when they beare a favour to a soule that is like themselves also they take no Earthly thing upon them except it maketh for the Glory of God and then they are restlesse to reveale something in a Magicall manner 26. But they let no Turba into them neither doe they intercede with God for us but whatsoever commeth to them they rejoyce in it with the Angels for the Angels rejoyce at a sinner that repenteth then much more the soules 27. Why should they pray to God for us it lyeth not in their Prayer but in mans entring into God when he strongly turneth his will to God then Gods Spitit helpeth him without q Their praying or intercession for us Prayers 28. For his Armes are stretched forth day and night to help Man what need is there then of their Prayers It is the will of God that man should come to him 29. Shall then a r A separated soule of a Saint soule be so presumptuous as to make God so severe a Judge as not to be willing to receive a returning sinner surely no true knowledge of God were in this But when they see the soule pierce in with its Spirit to God it is great joy to them that Gods Kingdome is enlarged 30. The heavenly soule hath Gods will what God willeth that it willeth also but it is Gods Spirit it selfe that will help the converted sinner 31. The soules see well how Gods Spirit pierceth into the
the Day of the Appearance 5. They take no care about devillish matters it belongeth to the Angels to strive with the Devills and to defend man No f No holy soule soule imagineth into Hell it is Enmity to it The nine and twentieth Question What is the Soules Rest g Or Resurrection Awakening and h Clarification or transfiguration Glorification 1. THis is already sufficiently cleared their Rest is without Essence in the stillnesse where they are in Gods hand and no i Paine or Turba source toucheth them they have no feeling of any source but they are as one that lyeth in a sweet sleep and resteth very pleasingly 2. Their glorification in this meane time is when they consider of the Joy to come then the k Viz. the Spirit of the soule Spirit entreth into the Majesty of God and receiveth Joy and l Glorious illustration Clarity and so all this time they trim their Lamps that they may the more m cheerefully readily receive their bridegrome in their New bodies 3. There is a very sweet Magicall Paradisicall joy in them but Paradise is not yet fully n Stirring or working manifested in them with totall perfection for that belongeth to the New body which shall rise out of the Earth 4. The first body which God created and Christ redeemed with his bloud that will bring the Wonders with it and enter againe into Paradise and be clothed with the Majesty of God and then the Tabernacle of God is with Men. The thirtieth Question What is the Difference between the Resurrection of the flesh and of the Soule both of the Living and of the Dead 1. CHrist saith concerning this that there shall be a great difference therefore we direct you to the Scripture for it shall come to passe just according to the Holy Scripture 2. Seeing that humane Reason cannot search or finde it out how should I answer you more then the Scripture speaketh of yet seeing you so earnestly desire and long to know these things you even become the Finder in your seeking and I am but the Instrument 3. And although it be declared and given to me yet it is not a thing that consisteth in my understanding or knowing but the knowing consisteth in the Spirit of Christ according to which this hand speaketh of us for it speaketh from two Persons and two Persons say not I but we and speaketh of two as a Lord who speaketh of his person and of his o Office Authority Power or Jurisdiction Dominion 4. Thus also the Children and servants of God ought not to say the knowledge is mine the understanding is mine but give God the glory and in their manifestation of the Wonders of God should speake of two viz. of the Giver and Receiver 5. Neither should any vnderstand this our manner of writing so as if the hand did glory or boast it selfe of its humane Authority and worthinesse though indeed we are worthy in Christ but as to the outward Man we will have no honour or Renowne for the Renowne is Gods 6. Wee are Children of the Father and must doe as he will have us and not bury the Talent which he giveth us in the Earth for the Father will require it with increase and if there be no increase of it he taketh away that which he hath given and giveth it to him who hath gained much which would be a very lamentable taking away from me for me to know and enjoy God and then to lose him againe it were much better for me to lose the whole world and the outward Life then God and the Kingdome of Heaven 7. Neither is it a light matter to be disobedient to God see what was brought upon Corah Dathan and Abiram by Moses wee say the same shall come upon the disobedient and scorners 8. Indeed the scorner seeth not his punishment instantly but his p Viz. hâ—s perturbation malice and wickednesse maketh a figure of it Turba taketh it in îf he hath been a jeering scorner and Reviler and now would faine be delivered from his q Or sinne Turba then he must bewaile it in bitter lamentation and sorrow in the sight of God or else he will carrie his scorne with him into the Fire of Anger and then it will gnaw him for ever we would have this spoken for a warning 9. For we shall here describe a very earnest matter be not deceived God is not mocked the wrathfull Anger is in his Power he hath Heaven and Hell in his Power the last Judgement is an r Severe earnest worke 10. And because wee are to set downe the Resurrection of the Dead we must write the manner of it what it is and by what power this world shall Å¿ Or passe away perish and the Dead arise it will be in earnest account it no jesting matter we shall speake of the very ground of it 11. Doe not thinke it it is a Fable it proceedeth from the t Disturbance or confusion Turba upon the u Or when the measure of your sinne is full Crowne the x The Spirit of the awakened wickednesses Spirit of your owne Turba declareth this unto you for the End hath found the beginning thus the y Or workes Essences of the whole world are brought to z That they may be seen Light in the middle and thence your Prophet ariseth viz. from the a Or workes Wonders which you have wrought and he speaketh of the Destruction 12. For the Spirit of the Turba shall not Governe but the Spirit of Christ he hath overcome Death and taken the Turba captive He leadeth Captivitie captive as a Conquerour 13. But the Turba will execute b Or Justice Judgement for it is Gods servant in the Anger not his Master but his servant therefore that Thunder which shall make the Earth to tremble will proceed out of the Mouth of God which shall set the Elements and Firmament on fire 14. The last Judgement belongeth to the Judge Christ and the Holy Ghost for here the Center of the Eternall Spirit will stirre up it selfe having also divided it selfe into three Principles whereof one is the Spirit of Anger and the other the Divine Spirit of Love and the third is the Airy Spirit of the outward world 15. The last c Or manifestation moving belongeth to him who according to the Deity is in the Mouth of Christ but according to the wrath he is in the Hellish d Or property source of Anguish and according to the e Or workes Wonders he is in the Spirit of this world 16. And as he was the f Artificer or framer of all things Worke-master of all Essences so also it is he that shall give every thing it s owne Mansion and gather every thing into its owne Granary 17. For he hath many helpers viz. the Angels they shall sever and part all asunder and then the Father
g With the word of the Lord. cum verbo Domini pronounceth the Sentence by the Mouth of Christ and then the world beginneth to burne and every thing entreth into its owne Granary and Reservatory 18. For the Reservatories will be divers not onely two viz. the two Principles yet in two Principles but with much difference every thing according to its h Or power vertue 18. For every worke hath its Magicall Principle wherein it is contained as a peculiar Wonder both in Heaven and Hell every thing according to its Spirit as it hath been good or evill so will its forme appeare and so also will its vertue be like the flowers of the field in their differences And in this manner also shall the Glorification and joy of Man be all according to the i his workes which he wrought here Essence which he brought forth here 20. But we understand here the Essence of Faith which is the vertue in the Essence of Love and not of the outward worke for all shall be represented in the figure in the Wonders and that both as to the beginning and circumstances 21. When the last Day shall begin to dawne then the Deity manifesteth it selfe once more and that is the third time in all Formes in Love and Anger and then all things together at once shall be plainely layed open and visibly set forth in the sight of all Creatures in this manner following 22. The beginning of the Creation in the Word Fiat hath inclosed this world in it selfe as a Modell and k Or appointed founded the limit wherein now the Wonders are contained which also were revealed in the middle in the time and brought to Essence which were foreseen from Eternity in the wisdome in the Magia of God and will be together all in the Essence then and then the l End finishing or consummation of all things limit is nigh at hand and there will be no time of seeking more for then all is finished whatsoever God had in his Eternall Counsell he hath conceived and manifested in time 23. Now here is the End of time for then the beginning hath found the end and the End is then the beginning and passeth againe into that which it was from Eternity 24. But the m Viz. the world and every creature middle with the n Viz. all that hath been done in the world from the beginning to the End Wonders which were manifested in the time continueth for evermore in the beginning and in the End as an Eternall middle with its Wonders viz. with the Angels and men and their Essences as also the figures of all Creatures and all what ever hath been Essentiall at any time the Earth with its Metalls also stones and all materiall substances as Trees and hearbs all these stand in the Figure in the middle and in the Wonders but quite voyde of such Essences and life 25. For no Beast commeth againe but its figure continueth in the Magia for it arose out of the Eternall Glasse so that now when the outward Earthly Glasse breaketh it must remaine in the Eternall as a Wonder to Gods honour and glory for evermore 26. And these Essences belong all to Paradise for they shall be the Holy Paradise wherein the heavenly Essences shall beare Essentiall palpable fruit 27. And as here in this Life wee doe account the fruits of the Earth proceeding from its Essence as o Inanimate senslâ—sse things dead things without p Life or sense understanding so also the Bestiall and Earthly Image of this world shall appeare as a dead Essence and so shall the Essence of all Creatures they shall remaine as a shadow 28. But Paradise hath and beareth fruit from the vertue of Eternall Life that is from Gods q Or Wonders Essences Now all that which for the most part is hidden from us here tstat is inclosed in the word Fiat in the beginning and End and it lyeth therein as a great Mysterie 29. But now the Spirit of the first Creation will move all the three Principles yet before that be brought to passe the Word of God r Formeth it selfe by the Spirit conceiveth it selfe with this Spirit like an elevation or manifestation of the Deity 30. For the Spirit stirreth the Turba of all Essences in all the three Principles and then whatever is in Heaven Hell or this world will be manifested in one houre 31. For the Turba stirreth up all Essences and all creatures and all whatever is in Heaven and Hell will be made visible and every one shall see the workes of his owne Heart be they good or evill 32. In this houre also the Judge Christ will appeare upon the Bow of the Ternary as upon a Rain-Bow according to the Principle of this world it is a naturall Rain-bow but according to the Principle of God it is the Ternarie the Crosse with a twofold Rain-bow having one part turned towards the Internall Principle that is in the Abysse of the Anger and there he sitteth upon the Anger of God this the Devills and all wicked men shall see 33. For this Bow is included in all the three Principles and this Judge Christ sitteth upon and in the Omnipotency of Eternity above all that Å¿ Or ever had a Being is called Essence 34. Then the Miserable horrour of all Devills and wicked men will arise and they will houle lament yell and cry and say unto the wise Virgins give us some of your Oyle O! comfort us wee entreat you wee beseech you teach us what we shall doe Give us some of your holinesse that we may be able to stand before the Angry Countenance of God for the Eye of Hell standeth wide open whither shall we flie from this Anger 35. And the wise Virgins viz. the Children of God will say away to your t Those that sell Merchants and buy Oyle for your selves least there be not enough for us and you we have but enough for our selves away to your Hypocrites and Deceivers who have tickled your eares with u Seeming holinesse and purity flattering fine dissimulation for your Money there buy for your selves what have you need of us now Have not we been your fooles Away now with the flourishing shew of your deceit and hypocrisie we will not make our selves partakers with you least we smart for it 36. They shall then stand in great horrour and trembling yelling and crying to the Judge Christ but his wrathfull Eye x Or by with their Turba entreth into the very Heart piercing through Spirit and flesh through marrow and bones for the soule in the Turba by the moving of God is stirred up already before-hand in the Wrathfulnesse 37. And then they will fall to the ground for very Anguish and some of them shall bite or gnaw their blasphemous tongues and the proud will say O ye Mountaines fall on us and ye Hills cover us from the Eye of this wrathfulnesse
they will creepe into the Caves and clefts of the Rocks and endeavour to bury themselves in the Mountaines they would willingly kill themselves but there is no Death more they will endeavour to bereave themselves of Life with Weapons yet there is no dying but Wrath and Anger left 38. In this horrour all the buildings in the world will fall downe for the Earth will ttemble as if it were shaken with Thunder and the horrour will be in all living things every thing according to its y Property or Condition Source a Beast hath no such source as the soule hath onely it is afraid of the Turba 39. And in this elevation and Commotion all waters will arise above the height of all Mountaines so that there will be no z Or respiration breathing upon the Earth they will rise so high that they will be as it were consumed All things will be so comprehended in the Anger in the Turba that there will be nothing but meere Anguish in the Elements 40. All high Mountaines and Rocks cleave asunder and tumble downe the a That is those properties which are in the Firmament or a Magick desire as ver 41. following Starres likewise fall to the Earth with their strong influence and vertue All this will be bâ—ought to passe in severall dayes for as the world was created so it shall have its End for the b Seeking or earnest desire longing of the Earth in its Anguish will draw the Starres to it as it hath alwayes done c Or all this while in this time so that the Earthly body hath drawne the d Desire or longing seeking of the Starres to it 41. For the Starres are a Magicall d Desire or longing seeking which hath awakened Life therefore now when the Earth is awakened in the great Turba it will then become so thirsty and hungry that it will draw downe the Starres to it there will be such an Anguish upon the Earth 42. But the Children of God shall lift up their Eyes and hands to Christ for joy that the Day of their Deliverance is at hand for the e The water Anguish doth not touch them 43. And in those dayes but how many are appointed for it are onely knowne to God for in six dayes the world and all its Hoasts were created but it is now hidden to us the water will returne againe to its owne place and fill all the Deepes in a more abundant manner then they were before 44. For now Death commeth thereby and in that houre all Creatures except man shall die also all men that have crept into the Rocks and Mountaines shall come forth but with anguish of their Conscience although as yet the Turba hindred so that the horrour was in Death for the falling of the water doth captivate the Turba 45. And then the voyce of the Holy Ternarie will put forth it selfe according to all the three Principles and say by the Mouth of Christ the Judge Arise ye Dead and come to Judgement 46. This voyce is the originall Eternall Spirit which upholdeth every life and which also hath alwayes governed in all the three Principles for it is that Spirit whence the life of every thing hath sprung and in which it consisteth to Eternity It hath been the life and motion of all things in which the beginning and also the end of every life hath stood yes even the Eternity it selfe for it is from Eternity and the Creatour of all things 47. It hath two Eternall beginnings viz. one in the Fire and one in the Light and the third beginning is become the f Wherein the Eternall hath been behâ—ld Glasse of the Eternall viz. the Spirit of this world also it hath been as a Wonder in this world and the Wonders have been made manifest by it and it is he to whom the last Judgement doth belong his moving is the last 48. For in the Creation he moved the Father and in the Incarnation of the Word the Sonne and now the last moving and the Judgement is his he will reduce every thing to its Eternall abode and this is done by the voyce of the word proceeding from the Mouth of Christ 49. For the Spirit goeth forth in two Principles in God that is in the Anger or Fire he goeth forth as the earnest wrath of the Fire-life in the light of the Love he goeth forth as a flame of the Divine Majestie and in the Spirit of this world he goeth forth as a Wonder of Life and all this is undeniable 50. And if perhaps some person would arrogate such exceeding high Learning to himselfe as to gainesay it to him we offer to demonstrate it in every thing we will except nothing in this world every thing will afford an evident Testimony of it let him come to us when he will he ought not to put it off and say we are mad for if these few words will not satisfie him we will so evidence it to him that he himselfe shall finde and see who himselfe is yes though the Devill himselfe should burst for very Anger yet we would set it downe plainely before his eyes 51. Now seeing this Spirit hath the word Fiat viz. Gods word and the Center of Nature whence it hath its Eternall Originall and as the Spirit of the Center hath a twofold Effluence the first being in the Fire in the Essences of the Originall of Life in the ground of the Origînall of the soule and the second in the light of the Fire which is the second g Or Property source which buddeth afresh through Death and is called the Kingdome of God where also in the Light it is a flame of Love and in the Fire it is a flame of Anger 52. And therefore it will breake open the Gates of Death for it shall raise the Dead and it hath the word Fiat in it and this Fiat is both in the soule and in the body also and although the body have been long corrupted yet the Turba remaineth still in the Fiat with the Wonders of the body 53. And now the foure Elements must restore to the Fiat that Essence which they have swallowed up for h Verbum Domini the word of the Lord is in it but in its owne Principle Every thing must i Give or yield up restore that which it hath received viz. the Earth the body viz. the k The substance or drosse Phurâ— and the water also its Essence that is l The Light Sul The Aire the sound and voyce of the words and the Fire the Essences of the soule for All things must be judged 54. All the words which the Mouth hath spoken which the Aire hath received into it and m Which Aire hath served for the making of the words these the Aire shall againe n Or represent bring forth for it is the Glasse of the Eternall Spirit the Spirit seeth them in the Glasse 55.
wrathfull fire which is in them is their Light they have eyes of Fire to see with all all Fire besides is gone for the Majesty hath p Or allayed it swallowed it up that it may burne in Love 21. Though indeed there is fire in the Center from which the Majesty ariseth but this will not be allowed to the Devills they shall be thrust out into Darknesse where there is howling and gnashing of Teeth indeed more q More frost then fire cold then heat The three and thirtieth Question What kinde of matter shall our bodies have in the Life to come 1. MY beloved friend this is a mighty r Or strong hard Question the outward man must let it alone and not meddle with it at all for he is not worthy of it 2. You know that God is become Man and hath taken our Flesh and bloud and soule upon him Now Christ said Å¿ Joh. 8.23 I am from above t Joh. 3.13 None goeth into Heaven but the Sonne of Man which is come from Heaven and is in Heaven 3. Doe you understand this that he said he is in Heaven He spake not onely of his Deity that is of the Word but of the Sonne of Man even of that Word which was flesh and this we are now to consider of for in that Flesh and Bloud we must live Eternally and we must have Christs body if we will subsist in God 4. Yet wee know of no other body that we have but our u Job 19.26 27. owne body growing out of the Old Body as a sprout groweth from a kernell and such a Body Adam had in the Creation but he was captivated by the x Or by the working property of this procreated world of foure Elements Kingdome of this world and so became Earthly this was his Fall and this caused God to take a part of Adam and make a woman of it as wee have written at large in our y Of the threefold Life third Booke 5. Now we know well that Adam was a chaste Virgine before his sleep and before Eve was made but afterwards became a Man z That is a beastiall animall mortall man having Deformity like a beast of which we are yet ashamed at this very day in the sight of God because wee have Earthly bestiall members for propagation 6. Now Adam had the Virgine of Divine Wisdome in him but when he fell then it continued immoveable in its owne Principle and Adam a Or forsooke it departed from it 7. But know that Christ became Man in that Virgine which was in the Earthly Mary for the word of the Lord brought it with it into the body of Mary 8. And here you must understand that Christ became Flesh in the water of Eternall Life which flesh the whole Deity filleth and also in the b Substance or properties Essences of the Earthly Mary 9. But Mary was blessed with the Heavenly Virgine and so Christ became man in a pure vessell and the Earthly man clave to him 10. For because of the soule which he was to receive from c From the soule of Mary Mary he must therefore receive Mary's Flesh yet in the blessing in the Heavenly Virgine onely 11. The Tincture of the bloud in the heavenly Virgine was heavenly for the d The Earthly Tincture or substantiall vertue Earthly had not been able to passe through the wrath of God and through Death much lesse had it had power to rise out of the grave 12. That word which became Flesh had the water of Eternall Life which did proceed from the Divine Majesty and yet it was in Mary's bloud and here for further information wee direct you to our third Booke where it is described at large 13. And thus we tell you we shall have a body consisting of Flesh and bloud such a body as Christ had for Christ by his Incarnation is e Or borne become Man in us 14. When we are borne anew of water and of the Spirit then in Christs Spirit we are borne anew of Christs flesh and bloud wee put on Christ 15. Christ becommeth borne in the converted sinner and he in Christ becommeth the Childe of God this is the body wee shall have in Heaven 16. No grosse beastiall flesh as we have in the Old Adam but subtile flesh and bloud such flesh as can passe through wood and stone they remaining whole still as Christ came in to his Disciples the doore being shut It is such a body as hath no Turba or fragility Hell cannot retaine it it is like Eternity and yet it is reall flesh and bloud which our heavenly hands shall touch and feele and take hold of also a visible Body as that is which we have here in this world 17. Now pray consider how is it possible that such a body as we carry about us here can be f Comprehend or receive capable of the Divine Majesty sure it must be such a body as is like the Majestie that the Majestie can shine forth from it out of the Tincture and water of Eternall Life 18. Here indeed we are as it were g Or not intelligitable dumb to the apprehension of Reason yet wee are well enough understood by our Brethren this belongeth to the h Such as love God and are borne of him Children A Wolfe desireth to fill his mouth with such a piece of flesh as will fill his belly we speake not of such flesh but such as Christ hath given us in his Testament and left for a Remembrance and as an Earnest that he will remaine for ever with us we in him and he in us 19. Therefore we say that we shall have the Divine Body and Christs body which filleth Heaven wee shall not remaine in that which is his Creature but be joyned one to another as members brethren and Children 20. There is but one Life in us all there is nothing mortall All proceed from the Eternall one there is nothing that hath had any beginning but the Wonders onely one Essentiality is come out of the Eternall we are as Gods we are true Children of God proceeding from his Essences in body and soule The foure and thirtieth Question What is the miserable and horrible Estate of the Damned 1. IT is sufficiently declared already for Gods wrath in the Darkenesse is their dwelling Place their Light is that which shineth from their fiery Eyes like the glimmering of a flash of fire they have no Light at all but that for they dwell in that which is i As in utmost or utter darknesse most uttermost and so ascend in haughtinesse above the Thrones like strong Champions and yet they have different qualifications among them as their Spirits differ 2. For a Dog doth like a Dog a Wolfe like a Wolfe and so a Horse a Foule a Toade a Serpent every one in their kinde yet they are all more speedie and swift then thoughts 3.
outward body is in the g In the outward secret hiddennesse Mysterium and the Inward body in the h In the inward secret hiddennesse Arcanum an heavenly Mysterie and so he liveth in two Mysteries being invisible and incomprehensible to the outward world and thus we give you to understand that Paradise is yet present and unperished though seeming to be as it were devoured by the curse of God and it lyeth yet as a Mysterie in the curse uncorrupt 15. For we are able to say with good ground in Truth that Paradise is still upon the Earth yet we are not in it but Enoch is in it and yet he hath the body of the Turba in the Mysterie and in the Heavenly i Mysterie he hath the Divine body Or Arcanum a Paradisicall Body which is capable of Paradise and thus he is as a Wonder and is a Prophet in the Crowne at the k Or End Limit of the Wonders 16. For you know that the Scripture saith that after he had begotten Methusalah viz. the Man of the greatest Age he continued afterward in a Divine Life and this hath a deep meaning 17. Methusalah signifieth the end of the Wonders of this world and Enoch remaining in his Divine Life three hundred yeares after the birth of Methusalah signifieth the manifestation of the Wonders and a plaine Ministery viz. a preaching of Righteousnesse whereby the Turba of every one shall be shewen him and the End of the Wonders of this world shall be declared viz. the vengeance of God and his Reward to the good 18. And the time after Enoch wherein Methusalah lived to the l Viz. the end of an Age or Seculum Number of the Crowne when Enoch and his preaching was taken up doth signifie that the Enochian Light which shined in his time will enter againe into its Principle and seeke out the Earthly body which Enoch had and will finde that the Turba is in it still and then there will be no further seeking for the Turba is found in the Limit and worketh to the Fire and Judgement 19. And thus the end of the world is as the dregs and it worketh in the Turba to the blowing up of the Fire and the Judgement for the outward world was produced out of the Turba and tooke its beginning in the Turba and the Turba is its propriety thus the beginning seeketh the end againe in the wrath 20. And as this world was corporeall in the wrath so the Spirit will have the beginning at the end againe in the wrath for the Beginning and the End is one also you plainely perceive that in the Beginning the Turba devoured Adam and brought him into the Anger and murthered Abel 21. Therefore O ye Elect let none of you desire to live to the end of the time after Enochs taking up but behold when Enoch preacheth then the Sunne shineth and then goe out from Babell it is a golden time but your Turba is the cause that Enoch shall be taken up 22. Enoch is not gone out of this world he is entred into the m Repository Mysterie in the Wonders for he is Gods Preacher and after the Turba hath overcome the world he must be silent till the six Seales have ended their Wonders and till the Angels of the Turba have poured out their Viols then the n Or workes Wonders of the Anger are finished 23. Then Enoch commeth out of the Mysterie againe and entreth into the o Ministerium or Office of teaching or preaching Ministry and relateth what hath been done and punisheth the world because of the p Malice or wickednesse Turba for suffering q Or sinnes Abominations to enter into them without resisting 24. And after that the world is fat and wanton in the golden yeares and r Or becommeth seeketh Sodome and Gomorrah againe then also its Turba will become fat and wanton and seeke the wrath and the Limit then the golden dayes are done and will be devoured by the Turba and then Methusalah the oldest man dyeth and instantly the Deluge of Fire approacheth consider it for it will be in earnest 25. We doe not say that you shall feele Enoch with your Hands no! Enoch did not preach from the Spirit of the Earthly Life but from that which was a Prophet which brought the outward man into the Principle and so you shall not feele the outward Enoch but you shall heare the Prophet which speaketh from Enoch from the Mysterie 26. Babell doth mock and scorne at this and contemneth Å¿ Or Prophesie Enoch for a while and then Enoch calleth t Preaching or Teaching Noah but they call him old foole for preaching so of the downefall of Babell 27. But Noah goeth into the other world through the u Simplicity or humility water and calleth x Or Miracles Moses with his Wonders and he commeth for he hath the Wonders of God! 28. For he is passed through Death and brought his body through Death when the Turba desired to consume it and the Devill contended for it and would have the y Corruption or transitorinesse Turba which was in Moses because he had been an angry man and carried the z Or destroyer Turba in him 29. But it was old the Devill that the Turba in the Fire did not belong to him for it belonged to the Majesty of God and contained the Wonders and the Turba in the Darknesse of the wrath onely belonged to him who is without the City he must not dwell in the City in the Principle but without it 30. For God did not create him a Or for in the Fire let him remaine therefore in his owne awakened Fire-Life he hath nothing to doe with Moses his body for his Wonders in the Anger belong not to his b The Devill Turba he is a very out-cast a castaway 31. Also Moses his body is passed through Death his unfadable Body which had the Wonders hath swallowed up that which was Earthly in the Turba and yet not consumed it to putrefaction but it also is in the Mysterie and his c Anger sharpnesse or severity Turba which killed the first-borne in Egypt drowned Pharaoh in the water slew them that worshipped the Calfe and swallowed up Corah Dathan and Abiram into the Earth continued in d Moses death Death 32. For when he dyed then his Spirit and soule departed e Or from the Anger and severity and passed into Innocency and so was but an Instrument of Gods Anger in true Resignation and not in selfehood from the Turba and he remained in the Wonders in the Mystery 33. And now he is become a Lamb and putteth his workes amongst the goods of Isaack and Sem as a Mystery of God in his deeds of Wonder but the house is Isaacks and all dwell in the Tents of Sem in his Kingdome take notice of this both Jewes and Christians 34 Now therefore seeing Moses
is gone with Righteousnesse from the strife of the Turba and of the Devill into the Mysterie and yet hath his first unfadable body on him which though it be delivered from the Turba must yet be tryed in the Fire at the end of the Dayes and therefore his Prophet is in the Mysterie 35. And since he is become a Lamb after the Turba he hath sent his people many Prophets to preach the Mysterie as indeed there are not onely Lawes and workes contained in the Mysterie but also the Lamb Christ into whom he is also entred and hath brought his f Or the Jewes Law to be a servant in the g Or houshold Family of the Lamb that so his Wonders may be in the sheepfold of the Lamb. 36. This Moses calleth to h Or Prophesie Enoch seeing that he also is in the Mystery and is cloathed with the white Garment which he got of the Lamb in the other world and Moses commeth to help him with the Lambs deeds of Wonder because they call Noah foole who teacheth only as an honest man without Wonders 37. Babell is not able to endure i Noah's doings of simple teaching without Pomp and Couetousnesse this for so her Pompe and Pride will be taken away she setteth her selfe against k Or Miracles Moses and l Or Prophesie Enoch and persecuteth them she would murther them but Moses is already dead and Enoch is taken up and neither of them is in the outward life with her she saith come on now where is Enoch and Moses shew us their Wonders but she is blinde and cannot see them and so she raveth against Moses and Enoch and falleth into Contention 38. Then Moses calleth for m Or the Sword or vengeance Elias who went out of this world in the Divine Fire into the Abysse of the Principle with body and soule who also dwelleth in the Principle with mighty Power Now when he commeth and perceiveth the crie that n Destroyed Christendome Babell is in the Fire then he kindleth the Turba so that the great Fire burneth which consumeth flesh and bloud also stones and the Elements then Babell must drinke her last o Or the very Dregs draught 39. After this p Or the Prophets that preach in the Name of the Lord and leade a pious life Enoch hath peace a while and then is the golden Age till my q The Children of God beloved groweth voluptuous and wanton having fatted her Turba so that it seeketh the Limit and then commeth the End of all time 40. Doe not wonder at it we will stay in the meane time with r In simplicity Noah till Å¿ Miracles Moses and t Or vengeance or destruction Elias come then all the Children of God will finde it true 41. Yet it will remaine hidden to the wicked till the Turba devoure them for they looke upon this as the Jewes did upon Christ and the first world upon Noah what doth the Mysterie profit a scorner he lookes after nothing but eating and drinking and taketh care how to satisfie his haughtie minde that he may ride with Pomp in Babell 42. Thus my beloved friend we have given you a short Hint of the Enochian Life and what his Office and condition is also of Moses and Elias as a wise man consider further of it for we dare not speake otherwise thereof our understanding and will is driven into such a phrase neither have wee leave in this place at this time to write more at large or more fundamentally in plaine words 43. But if God shall please to grant that we may write somewhat upon the first and also upon the second Booke of Moses somewhat more should be revealed for the Names of the Fathers before the Floud which are there set downe belong all to the Mysterie and they containe great Wonders in them when it is Day you shall clearely know the whole course of the world in it The six and thirtieth Question What is the Soule of the Messiah or Christ 1. WE have sufficiently cleared this in our third Booke of the threefold life of man but because every one that readeth this hath not that and in regard of the Question it selfe we must answer somewhat the more here and therefore I set this down for you aske in the following Question about Christs Spirit which was u readily obedient or submissive willing and which he commended to his Father 2. Here the x Or Mankinde Old and sick Adam shall be comfortablely refreshed he shall have a y Or Cure for Death Medicine against Death and be z Or made alive quickned again for his Mother shall bring forth a young sonne to live in her bosome and he shall exceedingly rejoyce in him 3. If we would consider the soule of Christ we need onely seeke and finde our selves for Christs soule is a humane soule conceived in Mary the a Viz. the Eternall wisdome of God and the outward humanity that is God and Man twofold Virgine 4. Yet we doe not acknowledge the outward mortall Life in Mary for a pure Virgine for that which is mortall hath the Anger and the Turba which corrupteth all Purity so that no pure Virgine is borne of Eve but are all daughters of her 5. And Eve her selfe was but halfe a Virgine for Adam was the other halfe according to the two Tinctures in which man saw himselfe to be wholly a Virgine in pure Love and so saw God through himselfe that is through the Creature he saw the Originall which produced those two out of it selfe 6. And thus also in one b The whole and not divided person as Adam was before he slept whole person there is one pure Love and Chastity for it seeketh no other Conjunction it selfe is the Conjunction of both Tinctures viz. the Tincture of the soule and the Tincture of the Spirit and its power was such that it could bring forth a Spirit out of the fiery Tincture which is said to be a soule and Spirit 7. Which Adam c Extiâ—guished or put out lost when he suffered the Earthly Life to take him captive and therefore he must be divided and a woman be made out of him which must set her Love d Longing delight or lust Desire and Imagination upon the Adamicall fiery Tincture if she would be pregnant with a Soule 8. Thus none can say that Eve was a pure and chaste Virgine before the contaction of Adam for as soone as Adam did awake from sleepe he saw her standing by him and did presently set his e Fancie or Desire or lusted after her Imagination upon her and tooke her to him and saide this is flesh of my flesh and bone of my bone she shall be called Woman because she is taken from Man 9. And the Eve instantly set her Imagination upon Adam and so both were mutually kindled with the Desire of each other 10. Where
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
the soule is purely and alone in the Center it is an Essentiall Fire in the Eye of Eternity and yet that Eye desireth a figure and Image of the wisdome of God 23. And the Image is in its desire in its Imagination for the Verbum fiat word Fiat hath comprehended it that it might be a similitude of the Eternall wisdome of God wherein he dwelleth and wherein he may manifest himselfe by his Spirit and what ever hath been in his Eternall Counsell 24. Thus the Majesty of God flameth in the Image in the Essentiall Fire if the Essentiall Fire putteth its desire into the Majesty but if not then the Image is Voyd or empty raw and naked without God and the Tincture is false 25. For the Image is in the Tincture and hath its originall in the Tincture in the Light not in the source of the Fire and as the Heart or word of God hath its Originall in the Light of the Majesty in the Eternall Tincture of the fire of the Father so hath the Image of the soule 26. Indeed the Image dwelleth in the fire of the soule as Light dwelleth in the Fire but it hath another Principle as the Light is such a source as is different from Fire 27. And so the true Image of God dwelleth in the Light of the Fire of the soule which Light the fiery soule must create in the fountaine of the Love of God in the Majesty by putting and yeilding its Imagination into it 28. And if the soule doe not so but putteth its Imagination into it selfe into its wrathfull forme of the source of the fire and not into the fountaine of Love into the Light of God then its owne source of Sternesse sharpnesse or eagernesse fourcnesse astringency and bitternesse riseth up and the Image of God becommeth a Turba and swalloweth up the similitude of God in the wrath 29. And then the Astringent Fiat in the fiery Essence of the soule figureth for the soule an Image of the Imagination that is in its will whatsoever the Essentiall fire of the soule desireth that will be figured in the soule viz. Earthly Figures that which the will of the Heart casteth it selfe into that Image the Fiat of the soule will make that is as farre as the third Principle and the Spirit of the Starres and Elements hath power 30. So that if the will of the soule doe cast it selfe into the Kingdome of this world then the outward Kingdome hath power to bring its Imagination into the inward Principle and if the inward Fiat perceive that in the fire of the soule then it becommeth pregnant with it and keepeth it 31. And then the soule hath the Image of a Beast in the third Principle and that cannot be destroyed for ever except the will of the soule returne againe out of the earthly Lust and pierce into the Love of God againe and then it getteth the Image of God againe which may be done onely in this life while the soule is Essentially in its Ground or soyle or bed of Earth Ether in the growing of its Tree but after this Life it cannot be done 32. Thus you may understand what the soule Spirit Image and Turba are the soule dwelleth in it selfe and is an Essentiall Fire and its Image standeth in it selfe in the Imagination in the Light of the soule if it cleave to God if not then it is in Anxiety in the wrath of darknesse and is an Vizard or Monster abominable Image or an Image of the Devill 33. The Turba of the soule which destroyeth the Divine Image is the Essentiall wrathfulnesse and it is caused by the Imagination or false Love and Or Imaging Representation and therefore all lyeth in the Imagination the Image consisteth in that which we suffer to come into our Desire 34. It is very necessary for us to strive continually against the Earthly Reason of flesh and bloud and to yield the Spirit of our wills into the mercy and Love of God and alwayes cast our selves into the will of God and not count Earthly Or profit goods and pleasure our treasure setting our desire upon it which will destroy the Image for it is a Turba of the Image of God and bringeth Earthly properties into the Image 35. Or to conclude To summe up all Christ said where your treasure is there will your Heart be also according to which God will judge the secrets of Mankinde and sever the cleane from the uncleane and give that which is false to the Turba of the Fire to be devoured and bring the Holy thing which is entred into God into his Kingdome AMEN THE CLAVIS OR KEY OR An Exposition of some principall Matters and words in the writings of JACOB BEHMEN Very usefull for the better apprehending and understanding of this Booke Written in the Germane Language in March and Aprill ANNO. 1624. BY JACOB BEHMEN Also called Teutonicus Philosophus Printed in the yeare 1647. THE PREFACE TO THE READER Of these writings 1. IT is written the Naturall man a Understandeth or receiveth not perceiveth not the things of the Spirit nor the Mysterie of the Kingdome of God they foolishnesse unto him neither can be know them therefore I admonish and exhort the Christian Lover of Mysteries if he will studie these High writings and read search and understand them that he doe not read them outwardly onely with sharp speculation and meditation for in so doing he shall remaine in the outward Imaginary Ground onely and obtaine no more then a b Or feigned shadow of them counterfeited colour of them 2. For a mans owne Reason without the Light of God cannot come into the Ground of them it is impossible let his wit be never so high and subtill it apprehendeth but as it were the shadow of it in a Glasse 3. For Christ saith without me you can doe nothing and he is the Light of the world and the Life of men 4. Now if any would search the Divine Ground that is the Divine c Or manifestation Revelation he must first consider with himselfe for what end he desireth to know sucb things whether he desireth to practise that which he might obtaine and bestow it to the glory of God and the welfare of his neighbour also whether he desireth to die to Earthlinesse and to his owne will and to live in that which he seeketh and desireth and to be one Spirit with it 5. If he have not a purpose that if God should reveale himselfe and his mysteries to him he would be one Spirit and have one will with him and wholly resigne and yeild himselfe up to him that Gods Spirit might doe what he pleaseth with him and by him and that God might be his knowledge will and d Or working deed he is not yet fit for such knowledge and understanding 6. For there are many that seeke Mysteries and hidden knowledge meerely that they might be respected and highly esteemed the world and for their
Life of the will and of the vertue and delight 23. Thus there are three sorts of workings in the Eternall Unity viz. the unity is the will and desire of it selfe the Delight is the working substance of the will and an Eternall joy of feelingnesse in the will and the Holy Ghost is the proceeding of the Power the similitude of which may be seen be seen in a g Or hearb Plant. 24. The h Or Loadstone Magnet viz. rhe Essentiall Desire of Nature that is the will of the Desire of Nature i Or formeth compresseth it selfe into an Ens or substance to become a Plant and in this compression of the Desire becommeth feeling that is working and in that working the Power and vertue ariseth wherein the Magneticall Desire of Nature viz. the outflowne will of God worketh in a Naturall way 25. In this working feelingnesse the Magneticall desiring will is elevated and made joyfull and goeth forth from the working Power and vertue and hence commeth the growing and smell of the i Or formeth Plant and thus we see a representation of the Trinity of God in all k Vegetables and animate things growing and living things 26. If there were not such a desiring feelingnesse and outgoing working of the Trinity in the Eternall unity the unity were but an Eternall stilnesse a Nothing and there would be no Nature nor any Colour shape or figure likewise there would be nothing in this world without this threefold working no there could be no world at all Of the Eternall word of God 27. The Holy Scripture saith God hath made all things by his Eternall word also it saith That word is God John 1. which wee understand thus 28. The word is nothing else but the l Or out-speaking out-breathing will from the Power and vertue a various dividing of the Power into a multitude of Powers a distributing and outflowing of the unity whence knowledge ariseth 29. For in one onely Substance wherein there is no variation or Division but is onely one there can be no knowledge and if there were knowledge it could know but one thing viz. it selfe but if it part it selfe then the dividing will goeth into multitude and variety and each parting worketh in it selfe 30. Yet because Unity cannot be divided and parted asunder therefore the separating consisteth and remaineth in the outh-breathing will in the unity and the separation of the breathing giveth the different variety whereby the Eternall m Father will together with the n Sonne Delight and o Holy Ghost proceeding entreth into the p Or Science knowledge or understanding of infinite Formes viz. into an Eternall perceptible working sensuall p Or Science knowledge of the Powers where alwayes in the Division of the will in the separation one sense or forme of the will seeth feeleth tasteth smelleth and heareth the other and yet it is but one sensuall working viz. the great joyous band of Love and the most pleasant onely Eternall q Essence or substance Being Of the Holy Name JEHOVA 31. The Ancient Rabins among the Jewes have partly understood it for they have said that this Name is the Highest and most Holy Name of God r Or Jehova is the sensuall Name of the working Deity by whâ—ch they understand the working Deity in Sense and it is true for in this working sense lyeth the true life of all things in time and Eternity in the ground and Abysse and it is God himselfe viz. the Divine working perceivingnesse feelingnesse Å¿ Finding Knowledge Invention Science and Love that is the true understanding in the working unity from which the five senses of the true Life doe spring 32. Each Letter in this Name intimateth to us a peculiar vertue and working that is a t Difference or dâ—stinction Forme in the working Power J. 33. For I. is the Effluence of the Eternall indivisible Unity or the sweet gracefulnesse of the ground of the Divine u I I-hood selfe or selfenesse somethingnesse E. 34. E is a threefold I where the Trinity shutteth it selfe up in the Unity for the I goeth into E and joyneth IE which is an out-breathing of the Unity in it selfe H. 35. H is the word or x Or speaking breathing of the Trinity of God O. 36. O is the Circumference or the Sonne of God through which the IE and the H or breathing out-speaketh from the compressed Delight of the Power and vertue V. 37. V is the joyfull Effluence from the y Or speaking breathing that is the proceeding Spirit of God A. 38. A is that which is proceeded from the power and vertue viz. the wisdome a Subject of the Trinity wherein the Trinity worketh and wherein the Trinity is also manifest 39. This Name is nothing else but an out-speaking or expression of the Threefold working of the Holy Trinity in the unity of God Read further of this in the Exposition of the Table of the three Principles of the Divine Manifestation Of the Divine Wisdome 40. The Holy Scripture saith the wisdome is the breathing of the Divine Power a ray and breath of the Almighty also it saith God hath made all things by his wisdome which wee understand as followeth 41. The Wisdome is the outflowen word of the Divine Power vertue Knowledge and holinesse a Subject and Resemblance of the infinite and unsearchable Unity a Substance wherein the Holy Ghost worketh formeth and modelleth I meane he formeth and modelleth the Divine understanding in the Wisdome for the Wisdome is the passive and the Spirit of God is the Active or Life in her as the soule in the Body 42. The wisdome is the Great Mysterie of the Divine Nature for in her the Powers Colours and vertues are made manifest in her is the variation of the power and vertue viz. the understanding she is the Divine understanding that is the Divine z Or Contemplation vision wherein the Unity is manifest 43. She is the true Divine Chaos wherein all things lye viz. a Divine Imagination in which the a Formes Or Images Idea's of Angels and soules have been seen from Eternity in a Divine Type and resemblance yet not then as Creatures but in a resemblance as when a man beholdeth his face in a Glasse therefore the Angelicall and humane Idea did flow forth from the wisdome and was formed into an Image as Moses saith God created Man in his Image that is he created the body and breathed into it the breath of the Divine Effluence of Divine Knowledge from all the Three Principles of the Divine Manifestation Of the b Or Great Mysterie Mysterium Magnum 44. The Mysterium Magnum is a subject of the wisdome where the breathing word or the working willing Power of the Divine understanding noweth forth through the wisdome wherein also the unity of God together floweth out to its manifestation 45. For in the Mysterium Magnum the
grosse palpable corporality 83. For they understand by Salt the sharp Magneticall desire of Nature and by Mercurie they meane the Motion and separation of Nature by which every thing is q Or marked with its owne Image or shape figured with its owne signature and by Sulphur they meane the perceiving sensible r Desiring vegetable l fe willing and growing Life 84. For in the Sulphur-Spirit wherein the fiery Life burneth the Oyle lyeth and the Quintessence lyeth in the Oyle viz. the fiery Mercurie which is the true Life of Nature and which is an Effluence from the word of the Divine Power and motion wherein the ground of Heaven is understood and in the Quintessence there lyeth the Tincture viz. the Paradisicall ground the outflowne word of the Divine Power and vertue wherein the Properties lie in Å¿ Temperature or Harmony equality 85. Thus by the third Property of Nature which is the Anguish we meane the sharpnesse and painefulnesse of the fire viz. the burning and consuming for when the will is put into such a sharpnesse it will alwayes consume the cause of that sharpnesse for it alwayes t Or throngeth after striveth to get to the unity of God again which is the Rest and the unity thrusteth it selfe with its Effluence to this Motion and sharpnesse and so there is a continuall conjoyning for the manifestation of the Divine will as we alwayes finde in these three vâ—z in Salt Brimstone and Oyle an Heavenly in the Earthly and whosoever doth but truely understand it and considereth the Spirit shall find it so 86. For the soule of a thing lyeth in the sharpnesse and the true life of the sensuall Nature and property lyeth in the Motion and the powerfull Spirit which ariseth from the Tincture lyeth in the Oyle of the Sulphur Thus an Heavenly alwayes lyeth hidden in the Earthly for the invisible u Viz. the Light and dark world Gods Love and wrath spirituall world came forth with and in the Creation ☉ The fourth Property 87. The fourth Property of the Eternall Nature is the Spirituall Fire wherein the Light that is the unity is made manifest for the x Shining or Luster or brightnesse Glance of the fire ariseth and proceedeth from the outflowne unity which hath incorporated and united it selfe with the Naturall Desire and the burning property of fire viz. the Heat proceedeth from the sharp devouringnesse of the first three Properties which commeth to be so as followeth 88. The Eternall unity which I also in some of my writings call the Liberty is the soft and still tranquility being amiable and as a soft comfortable ease and it cannot be expressed how soft a tranquility there is without Nature in the unity of God But the three Properties in order to Nature are sharp painefull and horrible 89. In these three painefull Properties the outflowne will consisteth and is produced by the word or Divine Breathing and the unity also is therein therefore the Will longeth Earnestly for the unity and the unity longeth for the feelingnesse viz. for the fiery ground thus the one longeth to get into the other and when this Longing is there is as it were a y Scrashing cracking noyse or flash of Lightning as when we rub steele and a stone together or power water into fire this we speake by way of similitude 90. In that Flash the unity feeleth the feelingnesse and the will receiveth the soft tranquill unity and so the unity becomes a shining Glance of Fire and the fire becommeth a burning Love for it receiveth z Or Entity the Ens and power from the soft unity in this kindling the darknesse of the Magneticall compressure is pierced through with the Light so that it is no more known or discerned although it remaineth in it selfe Eternally in the compressure 91. Now two Eternall Principles arise here viz. the Darknesse harshnesse sharpnesse and paine dwelling in it selfe and the feeling power and vertue of the unity in the Light upon which the Scripture saith that God that is the Eternall unity dwelleth in a Light to which none can a Or approach come 92. For so the Eternall uity of God manifesteth it selfe through the Spirituall Fire in the Light and this Light is called Majesty and God that is the Supernaturall unity is the Power and vertue of it 93. For the Spirit of this Fire receiveth Ens or vertue to shine from the unity or else this fiery b Or Spirit ground would be but a painfull horrible hunger and pricking desire and it is so indeed when the will breaketh it selfe off from the unity and will live after its owne desire as the Devils have done and the false soule still doth 94. And thus you may here perceive two Principles the first is the ground of the burning of the Fire viz. the sharp moving perceivable painfull darknesse in it selfe and the second is the Light of the Fire wherein the unity commeth into mobility and Joy for the Fire is an object of the great Love of Gods unity 95. For so the Eternall Delight becommeth perceiveable and this perceiving of the unity is called Love and is a Burning or Life in the unity of God and according to this burning of Love God calleth himselfe a mercifull loving God for the unity of God loveth and pierceth through the c Akeing painfull will of the Fire which at the beginning arose in the breathing of the word or outgoing of the Divine Delight and changeth it into great Joy 96. And in this fiery will of the Eternall Nature standeth the soule of Man and also the Angels this is their ground and Center therefore if any soule breake it selfe off from the Light and Love of God and entreth into its owne Naturall Desire then the ground of this darknesse and painfull d Or source property will be manifest in it and this is the hellish Fire and the Anger of God when it is made manifest as may be seene in Lucifer and whatsoever can be thought to have a Being e Or every where any where in the Creature the same is likewise without the Creature every where for the Creature is nothing else but an Image and Figure of the separable and various power and vertue of the universall Being 97 Now understand aright what the ground of Fire is viz. Cold from the Compressure and heate from the Anguish and the Motion is the f Or striker of fire Vulcan in these three the Fire consisteth but the shining of the Light ariseth and proceedeth from the conjunction of the unity in the ground of Fire and yet the whole ground is but the outflowne will 98. Therefore in Fire and Light consisteth the Life of all things viz. in the will thereof let them be g Or inanimate or dumb insensible vegetable or rationall things every thing as the Fire hath its ground either from the Eternall as the soule or from the temporary
as Astrall Elementary things for the Eternall is one Fire and the Temporary is an other as shall be shewne hereafter ♀ The fift Property 99. Now the fift Property is the Fire of Love or the h The Power and Light-world world of Power and Light which in the darknesse dwelleth in it selfe and the darknesse comprehendeth it not as it is written Iohn 1 chap. The Light shineth in the darknesse and the darknesse comprehendeth it not also the word is in the Light and in the word is the true understanding Life of Man viz. the true Spirit 100. But this Fire is the true soule of Man viz. the true Spirit which God breathed into Man for a creaturely Life 101 You must understand in the spirituall fire of the will the true desirous soule out of the Eternall ground and in the Power and vertue of the Light the true understanding Spirit in which the unity of God dwelleth and is manifest as our Lord Christ saith the Kingdome of God is within you and Paul saith Ye are the Temple of the Holy Ghost who dwelleth in you This is the place of the Divine inhabiting and Revelation 102. Also the soule commeth to be damned thus when the fiery will breaketh it selfe off from the Love and unity of God and entreth into its owne Naturall Propriety that is into its evill properties this ought further to be considered 103. O Zion observe this ground and thou art freed from Babell 104. The second Principle viz. the Angelicall world and the Thrones is meant by the fift Property for it is the motion of the unity wherein all the Properties of the fiery Nature burne in Love 105 An Example or similitude of this i Or thing ground may be seen in a Candle that is Lighted the Properties lie in one another in the Candle and none of them is more manifested then another till the Candle be lighted and then we finde Fire Oyle Light Aire and water from the Aire all the foure Elements become manifest in it which lay hidden before in one only Ground 106. And so likewise it must be conceived to be in the Eternall Ground for the temporary substance is flowne forth from the Eternall therefore they are both of the same quality but with this difference that one is Eternall and the other transitory one Spirituall and the other corporeall 107. When the Spirituall Fire and Light shall be kindled which hath indeed burned from Eternity in it selfe then shall also the Mysterie of the Divine Power and knowledge be alwayes made manifest therein for all the Properties of the Eternall Nature become spirituall in the Fire and yet Nature remaineth as it is inwardly in it selfe and the going forth of the will becommeth Spirituall 108. For in the k sissing or noyse crack or flash of the Fire the darke receivingnesse is consumed and in that consuming the pure bright fire-Spirit which is pierced through with the Glance of the Light goeth forth in which going forth we finde three severall Properties 109. The first is the going upwards of the fiery will the second is the going downewards or sinking of rhe watery Spirit viz. the Meeknesse and the third is the going out forwards of the oyly Spirit in the midst in the Center of the fiery Spirit of the will which oyly Spirit is the Ens of the unity of God which is become a substance in the desire of Nature yet all is but Spirit and Power but so it appeares in the figure of the Manifestation not as if there were any severing or division but it appeares so in the Manifestation 110. This threefold manifestation is according to the Trinity for the Centre wherein it is is the onely God according to his manifestation the fiery flaming Spirit of Love is that which goeth upwards and the meeknesse which proceedeth from the Love is that which goeth downwards and in the midst there is the Center l Or of the circumference which is the Father or whole God according to his manifestation 111. And as this is to be knowne in the Divine manifestation so it is also in the Eternall Nature according to Natures property for Nature is but a m Picture representation or shadow Resemblance of the Deity 112. Nature may be further considered thus the flash of the Originall of fire is a crack and salnitrous ground whence Nature goeth forth into infinite divisions that is into multitudes or varieties of Powers and vertues from which the multitude of Angels and Spirits and their colours and operations proceeded also the foure Elements in the Beginning of time 113. For the n Temperament or harmony temperature of fire and Light is the holy Element viz. the motion in the Light of the unity and from this salnitrous ground we meane spirituall not earthly salnitre the foure Elements proceed viz. in the o Compressure or impressure in every place where that word is used following compressure of the fiery Mercury Earth and stones are produced and in the Quintessence of the fiery Mercury the fire and Heaven and in the Motion or going forth the Aire and in the disruption or rending of the Desire by the fire the water is produced 114. The fiery Mercurie is a drie water that hath brought forth Mettals and stones but the broken or divided Mercury hath brought forth wet water by the Mortification in the Fire and the compressure hath brought the grosse rawnesse into the Earth which is a grosse salnitrous Saturnine Mercurie 115. By the word Mercurie you must understand here in the Spirit alwayes the outflowne Naturall working word of God which hath been the Separator Divider and former of every substance and by the word Saturne we meane the compressure 116. In the fift Property that is in the Light the Eternall unity is substantiall that is an holy Spirituall Fire an holy Light an holy Aire which is nothing else but Spirit also an holy water which is the outflowing Love of the unity of God and an p Ternarium Sanctum holy Earth which is all-powerfull vertue and working 117 This fifth Property is the true spirituall Angelicall world of the Divine joy which is hidden in this visible world ♃ The sixt Property 118. The sixt Property of the Eternall Nature is the sound noyse voyce or understanding for when the Fire flasheth all the Properties together sound the Fire is the mouth of the Essence the Light is the Spirit and the sound is the understanding wherein âll the Properties understand one another 119. According to the Manifestation of the holy Trinity by the effluence of the unity this sound or voyce is the Divine working word viz. the understanding in the Eternall Nature by which the supernaturall knowledge manifesteth it selfe but according to Nature and Creature this sound or voyce is the knowledge of God wherein the Naturall understanding knoweth God for the Naturall understanding is a platforme Resemblance and Effluence from the Divine
is a Glasse of them wherein Light and Darknesse Good and Evill are mixt it is not Eternall but hath a beginning and an End This Table belongs to the Clavis at the End of the 132. verse of Heaven which came out of the midst of the waters viz. of Mercury whence arose the Male and Female Sex kinde in the Spirit of the outward world that is the Male in the fiery Mercury and the Female in the watery 141. This Separation was made all over in every thing to the end that the fiery Mercury should desire and long for the watery and the watery for the fiery that so there might be a Desire of Love betwixt them in the Light of Nature from which the Conjunction ariseth therefore the fiery Mercuy viz. the outflowne word separated it selfe according both to the fiery and to the watery nature of the Light and thence comes both the Male and Female kinde in all things both Animals and vegetables The third Day 142. In the THIRD Dayes worke the fiery and watery Mercury entred againe into Conjunction or mixture and embraced on another wherein the Salnitre viz. the Separator in the Earth-brought forth Grasse Plants and Trees and that was the first Generation or production between Male and Female The fourth Day 143. In the FOURTH Dayes worke the fiery Mercury brought forth its fruit viz. the fift Essence an higher power or vertue of Life then the foure Elements and yet it is in the Elements of it the Starres are made 144. For as the compression of the Desire brought the Earth into a c Or lamp Masse the compression entring into it selfe so the fiery Mercury thrust it selfe outwards by the Compressure and hath inclosed the place of this world with the d Or constellations Starres and starry Heaven The fifth Day 145. In the FIFT Dayes worke the e The Spirit of the world Spiritus Mundi that is the f Anima Macrocosmi soule of the great world opened it selfe in the fift Essence we meane the Life of the fiery and watery Mercury therein God created all Beasts fishes fowles and wormes every one from its peculiar property of the divided Mercury 146. Here we see how the Eternall Principles have moved themselves according to Evill and Good as to all the seven Properties and their Effluence and mixture for there are evill and good Creatures created every thing as the Mercury that is the Seperator hath figured and g Or Imaged framed himselfe into an Ens as may be seen in the evill and good Creatures And yet every kinde of Life hath its Originall in the Light of Nature that is in the Love of Nature from which it is that all Creatures in their kind or Property love one another according to this outflowne Love The sixt Day 147. In the SIXT Dayes worke God created Man for in the sixt Day the understanding of Life opened it selfe out of the fiery Mercury that is out of the Inward Ground 148. God created him in his likenesse out of all the three Principles and made him an Image and breathed into him the understanding fiery Mercury according to both the Inward and outward Ground that is according to time and Eternity and so he became a living understanding soule and in this Ground of the soule the Manifestation of the Divine Holinesse did move viz. the living outflowing word of God together with the Eternall knowing Idea which was knowne from Eternity in the Divine Wisdome as a Subject or forme of the Divine Imagination 149. This h Or Image Idea becomes i Indued or invested cloathed with the Substance of the heavenly world and so it becommeth an understanding Spirit and Temple of God an Image of the Divine k Or Contemplation vision which Spirit is given to the soule for a Spouse as fire and Light are espoused together so it is here also to be understood 150. This Divine Ground budded and pierced through soule and body and this was the true Paradise in Man which he lost by sin when the ground of the darke world with the false Desire gat the upper hand and Dominion in him The seventh Day 51. In the SEVENTH Day God rested from all his workes which he had made saith Moses yet God needeth no Rest for he hath wrought from Eternity and he is a meere working Power and vertue therefore the meaning and understanding here lieth hidden in the Word for Moses saith he hath commanded us to Rest on the seventh Day 152. The seventh Day was the true Paradise understand it spiritually that is the Tincture of the Divine Power and vertue which is a temperament this pierced through all the Properties and wrought in the seventh that is in the substance of all the other 153. The Tincture pierced through the Earth and through all Elements and tinctured All and then Paradise was on Earth and in Man for evill was hidden as the Night is hidden in the Day so the l Or grim fiercenesse wrath of Nature as also hidden in the first Principle till the fall of Man and then the Divine working with the Tincture m fled into their owne Principle viz. into the Inward Ground of the Light-world 154. For the l Or retired wrath did rise aloft and got the predominancy and that is the Curse where it is said God cursed the Earth for his cursing is to leave off and flie from his working as when Gods Power and vertue in a thing worketh with the Life and Spirit of the thing and afterwards withdraweth it selfe with its working then the thing is cursed for it worketh in its owne will and not in Gods will Of the Spiritus Mundi and of the foure Elements 155. We may very well observe and consider the hidden spirituall world by the visible world for we see that Fire n Or Water Light and Aire are continually begotten in the deep of this world and that there is no Rest or cessation from this begetting and that it hath been so from the beginning of the world and yet men can finde no cause of it in the outward world or tell what the ground of it should be but Reason saith God hath so created it and therefore it continueth so which indeed is true in it selfe but Reason knoweth not the Creator which doth thus create without ceasing that is the true o Distinguisher or divider Archaeus or Seperator which is an Efluence out of the Invisible world viz. the outflowne word of God which I meane and understand by the word fiery Mercury 156. For what the invisible world is in a spirituall working where Light and darknesse are in one another and yet the one not comprehending the other that the visible world is in a substantiall working whatsoever powers and and vertues in the outflowne word are to be p Or conceived understood in the Inward Spirituall world the same wee understand also in the visible world
in the Stars and Elements yet in another Principle of a more holy q Kind quality or condition Nature 157. The foure Elements doe flow from the Archaeus of the Inward ground that is from the foure properties of the Eternall Nature and were in the beginning of time so outbreathed from the Inward ground and compressed and formed into a working substance and Life and therefore the outward world is called a Principle and is a subject of the Inward world that is a Toole and Instrument of the Inward r Artificer or workman Master which r Artificer or workman Master is the Word and Å¿ Or vertue power of God 158. And as the Inward Divine world hath in it an t Or Intellectuall understanding Life from the Effluence of the Divine knowledge whereby the Angels and soules are meant so likewise the outward world hath a Rationall Life in it consisting in the outflowne powers and vertues of the Inward world which outward Rationall Life hath no higher understanding and can reach no further then that thing wherein it dwelleth viz. the Stars and foure Elements 159. The Spiritus Mundi is hidden in the foure Elements as the soule is in the body and is nothing else but an Effluence and working power proceeding from the Sunne and Stars its dwelling wherein it worketh is spirituall encompassed with the foure Elemenrs 160. The Spirituall house is first a sharp Magneticall power and vertue from the Effluence of the Inward world from the first property of the Eternall Nature this is the ground of all salt and powerfull vertue also of all forming and substantiality 161. Secondly it is the Effluence of the Inward Motion which is outflowne from the second u Species kinde or property forme of the Eternall Nature and consisteth in a fiery Nature like a drie kind of water source which is understood to be the ground of all Metall and stones for they were created of that 162. I call it the fiery Mercury in the Spirit of this world for it is the mover of all things and the Separator of the Powers and vertues a former of all shapes a ground of the outward Life as to the Motion and sensibility 163. The third ground is the perception in the Motion and sharpnesse which is a spirituall source of Sulphur proceeding from the Ground of the painfull will in the Inward Ground hence the Spirit with the five senses ariseth viz. seeing hearing feeling tasting and smelling and is the the true Essentiall Life whereby the fire that is the fourth forme is made manifest 164. The ancient wise men have called these three properties Sulphur Mercurius and Sal as to their Materialls which were produced thereby in the foure Elements into which this Spirit doth coagulate or make it selfe Substantiall 165. The foure Elements lie also in this ground and are nothing different or severall from it they are onely the manifestation of this spirituall ground and are as a dwelling place of the Spirit in which this Spirit worketh 166. The Earth is the grossest effluence from this subtile Spirit after the Earth the water is the second after the water the Aire is the third and after the Aire the Fire is the fourth all these proceed from one onely Ground viz. from the Spiritus mundi which hath its root in the Inward world 167. But Reason will say to what End hath the Creator made this manifestation I answer there is no other cause but that the spirituall world might thereby bring it selfe into a visible forme or Image that the Inward powers and vertues might have a forme and Image now that this might be the spirituall substance must needs bring it selfe into a materiall ground wherein it may so figure and forme it self and there must be such a separation as that this separated being might continually long for tht first Ground againe viz. the Inward for the outward and the outward for the Inward 168. So also the foure Elements which are nothing else Inwardly but one onely Ground must one long for the other and desire one another and seeke the inward Ground in one another 169. For the Inward Element in them is divided and the foure Elements are but the Properties of that divided Element and that causeth the great anxiety and desire betwixt them they will continually to get into the first ground again that is into that one Element in which they may Rest of which the Scripture speaketh saying Every Creature groaneth with us and earnestly longeth to be delivered from the vanity which it is subject unto against its will 170. In this Anxiety and desire the Effluence of the Divine power and vertue by the working of Nature is together also formed and brought into figures to the Eternall Glory and contemplation of Angels and Men and all Eternall Creatures as we may see cleerely in all living things and also in vegetables how the Divine power and vertue x Fashioneth imprinteth and formeth it selfe 171. For there is not any thing substantiall in this world wherein the Image resemblance and forme of the Inward spirituall world doth not stand whether it be according to the y Or grimnesse wrath of the Inward Ground or according to the good vertue and yet in the most z Or Poysonous venomous vertue or quality in the Inward Ground many times there lieth the greatest vertue out of the Inward world 172. But where there is a darke Life that is a Darke Oyle in a thing there is little to be expected from it for it is the foundation of the wrath viz. a false bad Poyson to be utterly rejected 173. Yet where Life consisteth in a Or paine venome and hath a Light or brightnesse shining in the Oyle viz. in the fift Essence therein Heaven is manifested in Hell and a great vertue lyeth hidden in it this is understood by those that are ours 174. The whole visible world is a meere spermaticall working Ground Every b Or Substance thing hath an Inclination and longing towards another the uppermost towards the undermost and the undermost towards the uppermost for they are separated one from the other and in this hunger they embrace one another in the Desire 175. As we may know by the Earth which is so very hungry after the influence and vertue of the Starres and the Spiritus Mundi viz. after the Spirit from whence it proceeded in the beginning that it hath no Rest for hunger and this hunger of the Earth consumeth Bodies that the Spirit may be parted againe from the grosse Elementary c Or Property condition and returne into its d Separator Divider or salnitrous vertue Archaeus againe 176. Also we see in this hunger the Impregnation of the Archaeus that is of the Seperator how the undermost Archaeus of the Earth attracteth the uttermost subtile Archaeus from the Constellations above the Earth where this compacted ground from the uppermost Archaeus longeth for
its ground againe and putteth it selfe forth towards the uppermost in which putting forth the growing of Mettals Plants and Trees hath its Originall 177. For the Archaeus of the Earth becommeth thereby exceeding joyfull because it tasteth and feeleth its first ground in it selfe againe and in this Joy all things e Or grow spring out of the Earth yes therein also the growing of Animals consisteth viz. in a continuall Conjunction of the Heavenly and Earthly in which the Divine power and vertue also worketh as may be knowne by the Tincture of the Vegetables in their Inward Ground 178. Therefore Man who is so noble an Image having his ground in time and Eternity should well consider himselfe and not run headlong in such blindnesse seeking his Native Country afarre off from himselfe when it is within himselfe though covered with the grossenesse of the Elements by their strife 179. Now when the strife of the Elements ceaseth by the Death of the grosse body then the Spirituall Man will be made manifest whether he be borne in and to Light or Darknesse which of these two beareth the sway and hath the dominion in him the Spirituall man hath his being in it Eternally whether it be in the foundation of Gods Anger or in his Love 180. For the outward visible Man is not now the Image of God it is nothing but an Image of the Archaeus that is a house or huske of the Spirituall Man in which the spirituall Man groweth as Gold doth in the f Or drossie stone or Oare grosse stone and a Plant from the wild Earth as the Scripture saith as we have a Naturall Body so we have also a Spirituall Body such as the Naturall is such is also the Spirituall 181. The outward grosse Body of the foure Elements shall not inherit the Kingdome of God but that which is borne out of that one Element viz. out of the Divine Manifestation and working 182. For this of the Flesh and of the will of man is not it but that which is wrought by the heavenly Archaeus in this grosse Body unto which this grosse body is a house Toole and Instrument 183. But when the Crust is taken away then it shall appeare wherefore we have here been called Men and yet some of us have scarce been beasts may some far worse then Beasts 184. For we should rightly consider what the Spirit of the outward world is it is a house huske and Instrument of the Inward Spirituall world which is hidden therein and worketh through it and so bringeth it selfe into figures and Images 185. And thus humane Reason is but a g Or dwelling house of the true understanding of the Divine knowledge none should trust so much in his Reason and sharp wit for it is but the Constellation of the outward Stars and doth rather seduce him then leade him to the unity of God 186. Reason must wholly yeild it selfe up to God that the Inward Archaeus may be revealed and this shall worke and bring forth a true Spirituall understanding ground uniforme with God in which Gods Spirit will be revealed and will bring the understanding to God and then in this Ground the Spirit searcheth through all things even the deep things of h Or of the Deity God as St. Paul saith 187. I thought good to set this downe thus briefly for the Lovers i Of Mysteries for their further consideration Now followeth a short explication or k Formula or Modell Description of the Divine Manifestation 188. God is the Eternall Immense Incomprehensible unity which manifesteth it selfe in it selfe from Eternity in Eternity by the Trinity and is Father Sonne and Holy Ghost in a threefold working as is before mentioned 189. The first Effluence and manifestation of this Trinity is the Eternall word or outspeaking of the Divine power and vertue 190. The first outspoken Substance from that Power is the Divine wisdome which is a substance wherein the Power worketh 191. Out of the wisdome floweth the Power and vertue of out-breathing and goeth into separability and forming and therein the Divine Power is manifest in its vertue 102. These separable Powers and vertues bring themselves into receivingnesse to their owne perceivingnesse and out of the perceivingnesse ariseth owne selfe-will and Desire this owne Will is the Ground of the Eternall Nature and it bringeth it selfe with the Desire into the Properties as farre as Fire 193. In the Desire is the Originall of Darknesse and in the Fire the Eternall unity is made manifest with the Light in the fiery Nature 194. Out of this fiery Property and the property of the Light the Angels and soules have their Originall which is a Divine Manifestation 195. The Power and vertue of Fire and Light is called Tincture and the Motion of this vertue is called the holy and Pure Element 196. The Darknesse becommeth substantiall in it selfe and the Light becommeth also substantiall in the fiery Desire these two make two Principles viz. Gods Anger in the Darknesse and Gods Love in the Light each of them worketh in it selfe and there is onely such a difference between them as between Day and Night and yet both of them have but one onely Ground and the one is alwayes a cause of the other and that the other becommeth manifest and knowne in it as Light from fire 197. The visible world is the third Principle that is the third Ground and beginning this is outbreathed out of the Inward Ground viz. out of both the first Principles and brought into the Nature and forme of a Creature 198. The Inward Eternall working is hidden in the visible world and it is in every thing and through every thing yet not to be comprehened by any thing in the things owne Power the outward Powers and vertues are but the passive and the house in which the Inward doe worke 199. l The common Creatures All the other worldly Creatures are but the Substance of the outward world but Man who is created both out of Time and Eternity out of the Being of all Beings and made an Image of the Divine Manifestation 200. The Eternall Manifestation of the Divine Light is called the Kingdome of Heaven and the Habitation of the Holy Angels and Soules 201. The fiery Darknesse is called Hell or Gods Anger wherein the Devills dwell together with the damned soules 202. In the place of this world Heaven and Hell are present every where but according to the Inward Ground 203. Inwardly the Divine working is manifest in Gods Children But in the wicked the working of the painefull darknesse 204. The place of the Eternall Paradise is hidden in this world in the Inward Ground but manifest in the Inward man in which Gods Power and vertue worketh 205. There shall perish of this world onely the foure Elements together with the Starry Heaven and the Earthly Creatures viz. the outward grosse Life of all things 206. The Inward Power and vertue of every
substance remaineth Eternally Another Exposition of m The Great Mystery the Mysterium Magnum 207. God hath manifested the Mysterium Magnum out of the Power and vertue of his word in which Mysterium Magnum the whole Creation hath lyen essentially without forming in Temperamento and by which he hath outspoken the Spirituall formings in Separability or variety in which formings the Sciences of the Powers and vertues in the Desire that is in the Fiat have stood wherein every Science in the Desire to Manifestation hath brought it selfe into a Corporeall Substance 208. Such a Mysterium Magnum lyeâ—h also in Man viz. in the Image of God and is the Essentiall word of the Power of God according to Time and Eternity by which the Living word of God outspeaketh or expresseth it selfe either in Love or Anger or in Fancie all things as the Mysterium standeth in a moveable Desire to Evill or Good according to that saying such as the people is such a God they also have 209. For in whatsoever properties the Mysterium in Man is awakened such a word also uttereth it selfe from his powers as we plainely see that nothing else but vanity is uttered by the wicked Prayse the Lord all yee his workes Halelu-jah n SCIENTZ OF THE WORD SCIENCE 210. THe Word Science is not so taken by me as men understand the word Scientia in the Latine Tongue for I understand therein even the true Ground according to Sense which both in the Latine and all other Languages is missed and neglected by Ignorance for every word in its Impressure forming and Expression gives the true understanding of what that thing is that is so called 211. You understand by Science some skill or knowledge in which you say true but doe not fully expresse the meaning 212. Science is the Root to the understanding as to the o Cogitation consideration or Reasoning Sensibility it is the Root to the Center of the p Or forming Impressure of Nothing into something as when the will of the Abysse attracteth it selfe into it selfe to a Center of the Impressure viz. to the word then ariseth the true understanding 213. The will is in the Separability of the Science and there separateth it selfe out from the Impressed Compaction and men first of all understand the Essence in that which is separated in which the Separability impresseth it selfe into a Substance 214. For q ESSENTZ Essence is a substantiall power and vertue but Science is a moving flitting one like the Senses it is indeed the Root of the Senses 215. Yet in the understanding in which it is called Science it is not the sensing but a cause of the sensing in that manner as when the Understanding impresseth it selfe in the Mind there must first be a cause which must give the Mind from which the understanding floweth forth into its Contemplation Now this Science is the Root to the fiery Mind and it is in briefe the Root of all Spirituall beginnings it is the true Root of Soules and proceedeth through every Life for it is the Ground from whence Life commeth 216. I could not give it any other better Name this doth so wholly accord and agree in the sense for the Science is the cause that the Divine Abyssall Will compacteth and impresseth it selfe into Nature to the separable various intelligible and perceivable Life of understanding and difference for the Impressure of the Science whereby the will attracteth it into it selfe the Naturall Life ariseth and the word of every Life Originally 217. The distinction or separation out of the Fire is to be understood as followeth The Eternall Science in the Will of the Father draweth the Will which is called Father into it selfe and shutteth it selfe into a Center of the Divine Generation of the Trinity and by the Science speaketh it selfe forth into a word of understanding and in the speaking is the Separation in the Science and in every Separation there is the Desire to the Impressure of the r Or outspeaking Expression the Impressure is Essentiall and is called Divine Essence 218. From this essence the word r Or outspeaking expresseth it selfe in the second Separation that is of Nature and in that expression wherein the Naturall will separateth it selfe in its Center into a sensing the Separation out of the fiery Å¿ One Copie hath Essence Science is understood for thence commeth the Soule and all Angelicall Spirits 219. The third Separation is according to the outward Nature of the expressed formed word wherein the Bestiall Science lyeth as may be seen in the Treatise of the Election of Grace which hath a t Accute or sublime sharp understanding and is one of the Cleerest of our Writings FINIS A CATALOGUE OF THE BOOKES WRITTEN By JACOB BEHMEN 1. ANno 1612. He wrote the first Booke called Aurora the Rising of the Sun and he being accused as Author thereof this Booke was laied up by the Magistrate at Gorlitz at Court and command given him that he should henceforth being a simple Lay-man refraine writing of bookes which did not belong to his profession and condition Whereupon he did refraine for seven yeares but afterwards being stirred up againe by the Holy Spirit of God and also being incouraged thereto by the entreaty and desires of some people that feared God he betooke himselfe to his pen again and proceeded in writing and perfected with good leisure and deliberation the rest which follow viz. 2. Anno 1619. The second Book Of the Three Principles together with an appendix of the Threefold life of Man 3. Anno 1620. A Booke of the Three-fold life of Man 4. An Answer to the 40 Questions of the Soule propounded by Doctor Balthasar Walter in the first chapter of it is an Exposition of the Turned Eye or Philosophick Globe withall an addition concerning the Soule the Image of the Soule and the Turba or destroyeresse of the Image 5. Three Bookes The first of the Incarnation of Jesus Christ The second of the Suffering Death Resurrection of Christ The third of the Tree of Faith 6. A Booke of Six Points 7. A Booke of the Heavenly and Earthly Mysterium 8. A Book of the Last Times to P.K. 9. Anno 1621. A Booke De Signatura Rerum or the Signature of all things 10. A Consolatory Booke of the foure Complexions 11. An Apologie to Balthasar Tilken in two parts 12. A consideration upon Esaias Steefells Booke 13. Anno 1622. A Booke of true Repentance 14. A Booke of true Resignation 15. A Booke of Regeneration 16. Anno 1623. A Booke of Predestination and Election of God at the end of it is written this following Treatise viz. 17. A short Compendium of Repentance 18. The Mysterium Magnum upon Genesis 19. Anno 1624. A Table of the Principles or a Key of his writings to G. F. and I. H. 20. A little Booke of the Supersensuall Life 21 A little Booke of Divine Contemplation 22. A Booke of the two Testaments of Christ viz. Baptisme and the Supper of the Lord. 23. A Dialogue between the enlightned and the unenlightned Soule 24. An Apology upon the Booke of true Repentance directed against a Pasquill of the principall Minister of Gorlitz called Gregory Rickter 25 A Booke of 177. Theosophick Questions 26. An Epitome of the Mysterium Magnum 27. The Holy Weeks or the Prayer-Booke 28. A Table of the Divine Manifestation or an Exposition of the Threefold World to I. S. V. S. and A. V. F. In these two that follow the date is not set downe 29. A Booke of the Errours of the Sects of Ezechiel Meths to A. P. A. or an Apology to Esaias Steefell 30. A Booke of The last Judgement Further. 31. Certaine Letters to Divers Persons written at divers times with certaine Key 's for some hidden words The Bookes which the Author finished not are marked with this signe The faults escaped in Printing PReface verse 9. line 4. read * Divine Essence fol. 2. l. 23. for as r. viz. l. 32. for how r. that f. 3. l. 8. r. u transparent l. 24. r. * Formes f. 14. l. 27. r. but o not f. 15. l. 18. r. the p Eternity that q f. 16. l. 29. r. viz. the eye l. marg 18. r. viz. Turbae f. 17. l. 43. r. there for then f. 18. l. 30. for chimney r. furnace f. 22. l. 9. for ye r. we f. 25. l. 11. for where r. there f. 27. l. 11. for fire r. fire f. 33. l. 22. r. can g find l. 24. r. the * l God head f. 34. l. 17. r. wisdome for the Element giveth not Divine wit Reason or understanding but f. 45. marg l. 19. r. t appeareth or f. 70. marg l. 19. r. doake or hollow f. 59. marg l. 1. r. that Spirit f. 60. marg l. 3. r. c workmaster f. 63. l. 16. r. nothing that can give it any thing but f. 56. l. 31. r. wherein f. 68. marg l. 12. r. forth f. 69. l. 24. r. Tree Or as f. 72. l. 5. unlesse f. 80. l. 24. r. a desire l. 25. r. b l. 26. r. c f. 83. l. 25 r. which holdeth f. 89. l. for s r. 1 f. 90. l. 32. r. and i bitternesse l. 33. r. k for i l. 35. r. I for k l. 40. r. m for l l. 41. n for m l. 42. o for n p for o f. 93. l. 16. r. one thing hath swallowed up another f. 94. marg l. 10. r. and workes f. 95. l. 1. r. without it is f. 99. l. 6. for them r. then f. 105. l. 17. r. Gift l. 43. r. soule f. 106. marg l. 7. r. m or Chist l. 39. r. Spirit of f. 107. l. 3. r. whores wolves f. 110. l. 21. r. soule f. 114. l. 3. r. not see them f. 122. l. 1. r. the life f. 124. l. 36. r. the a Calling f. 127. l. 39. r. this world f. 130. l. 2. r. of no l. 20. be no more f. 143. 1. 25. r. and there is l. 36. r andt. l. 38. r. u partiality f. 146. l. 30 for those r. these f. 147. l. 20. r. to be done f. 148. l. 7. r. an end f. 154. l. 39. r. l sournesse Preface to the Clavis verse 9. marg r. ex sensu end shutz f. 2. l. 20. r. first in f. 10. l. 1. for put
and e Or senses faculties out of the Essences that is the Sun and the Starres are its Essences and the six Planets are the Spirits at the Centre of the Heart and the Sun is their Heart all just as the Deity hath been from Eternity 62. Thus there came a true life and understanding with reason and f Senses perception yet a Beastiall one into the outward Tincture and the g Or Spirit of the Aire Aire-Spirit and so the Great Wonders stood there manifest for God had manifested himselfe in a figurative forme And you see that it is true doe but consider what wee have written before concerning the Centre of Nature and so on to the Light of the Majesty and concerning the Number Three and you will finde heere in this world a figurative similitude of Him Consider of the Planets 63. Saturne the first and highest is astringent cold dusky and maketh the desiring and attracting for it is the sharpnesse If you will have a right understanding of this you must h As in the Figure following transpose the Planets 64. First take the uppermost Planet and unto it the nethermost for in the wheele every where is uppermost and nethermost understand in the Wheele of Life and it wheeleth the upper part nethermost when it turneth Round which is onely to be understood concerning fond conceited Men and Beasts with whom the wheele of Nature falleth a turning for the Crosse stayeth it ✚ Therefore observe well Saturne attracteth the Moone which is beneath and causeth in the Matrix of the Creature the Or Corporeity Corporising viz. that there be flesh for Saturne and the Moone make Sulphur or Corporeity 65. Now Saturne desireth onely to shut up it seiseth upon and holdeth fast as in turning Liquor into a Sulphur But Saturne hath not sul for sul is from the Liberty but Saturne hath a willing and the will hath sul for it originally proceedeth out of the Majestie 66. Consider now beneath Saturne standeth Jupiter which is proceeded out of the vertue of Sol or the Sun as the Heart of Saturne else there would be no desiring no Saturne for Nature desireth only the Heart and Sol or the Sun yet Jupiter is not Sol But is the Braine 67. And observe it the wheele of Nature windeth it selfe from without inwards into it selfe for the Deity dwelleth innermost in it selfe and hath such a Figure as followeth Not that it can be delineated it is onely a naturall similitude Even as God k Representeth or revealeth pourtrayeth himselfe in the Figure of this world For God is every where Totall and perfect and dwelleth thus in himselfe 68 Observe The outward Wheele is the Zodiack with the Constellations and then the Seaven Planets follow to Sol after Sol standeth Fire after Fire Tincture after Tincture Majesty after Majesty the Number Three with the Crosse Although this Figure is not sufficiently delineated yet it may serve to be considered on and a Draught might be made of it in a Great Circumference for the help of those that are of the weaker understanding to consider of it 69. And observe it the desiring goeth inwards into it selfe towards the Heart which is God as you may conceive by such a Figure for the Regeneration goeth also into it selfe to the Heart of God 70. Observe it also well for it is the Centre or the Ground of the outward Birth In the Eighth Circumference next after the Zodiack is the Globe of the Earth after that right against it about on the wheele is l ♄ Saturnus Saturne and going about the wheele there is the * ☽ Luna Moone and againe about on the wheele is m ♃ Jupiter Jupiter and againe about on the wheele is n ☿ Mercurius Mercury and about againe is o ♂ Mars Mars and then p ♀ Venus and q ☉ Sol. Sol in the midst and after Sol the Fire which Sol affordeth and after the fire the other World viz. the Heavenly Tincture and after the Heavenly Tincture the Number Three viz. the Eternall Heart and that is the Eternall Centre of Nature and in the Eternall Centre is the whole Power of the Majesty of God throughout held or shut up by nothing and is of no substance or nature imaginable even as the shining of the Sunne 71. You may well perceive what wee set before you thus The Zodiack with the Constellations belong to the Minde as well in the Deepe of the World as also in the Creature the Twelve Signes are the twelve parts which the Crosse in the Centre maketh from which the Upper Dominion is divided into twelve Parts as also the Minde is For the six Formes in the Centre besides Sol doe each of them divide themselves into two Parts Sol divideth not it selfe but onely into the Number Three or into the splendour fire and Tincture one according to the Tincture that hath Life in it the other according to the Tincture of the Aire which hath spirit in it and yet maketh no Life 72. Thus the Signes are Twelve which divide themselves into two Governments viz. into a Heavenly according to the Tincture and into an Earthly according to the Spirit of this world viz. the Aire and the two Kingdomes are also twofold viz. in the Tincture of the Fire there is an Angelicall Kingdome and r Or retrograde backwards a Hellish and the Kingdome in the Spirit of the Aire is also twofold for the inward Kingdome is the Spirit of God and the outward is the Spirit of the Creatures as David saith The LORD rideth upon the wings of the Winde that is the Spirit of God which cometh to succour and relieve his worke 73. So also the Tincture Kingdome in God maketh six formes and that of the Spirit out of the Tincture which is the Heart and life and is the Spirit of God maketh also six in Number and they are together Twelve in Number These the Woman in the Revelation which the Dragon would devour weareth upon her head being twelve Stars for one number Six shee received from the Spirit of this world wherein the Holy Ghost ſ Reteineth possesseth or inhabiteth keepeth the Eternall Life and the other number six shee hath from the Eternall Tincture out of the Eternall Centre out of the Word for shee weareth the Angelicall Zodiack and also the Humane 74. And each Centre hath six in Number which make together the number Twelve the seaventh number of the Centre is Substantiality and the Dominion or Kingdome for God became Man and brought the two Kingdomes into one for Men and Angells are in one Kingdome in God 75. And so the Image t Of the Woman in the Revelation hath twelve Starres upon the Crowne for the Image u Denoteth or signifieth representeth God it is the similitude of God in which he revealeth himselfe and wherein he dwelleth The Crowne signifieth the Power of the Majesty of God as a