subsist without ayr whatsoever moveth and is in this world 22. Water also Springeth in every living and moving creature in this World in the water consisteth the Body of every thing as the Spirit consisteth in the Ayr be it in animals or vegetables 23. And these two are caused by heat and cold and qualify or mix and operate together as one thing 24. Now in these two qualitis two other Species or kinds are to be observ'd viz. a living and a dead operation The Ayr is a living quality if it be temperate or moderate in a thing and the Holy Ghost reigneth in the Calmnesse or Meeknesse of the Ayr and all the creatures rejoyce therein 25. But there is a fierceness or wrath also in it so that it killeth destroyeth by its terrible disturbance But the qualification taketh its original from the fierce disturbauce or elevation so that it moveth and driveth in every creature from whenee life hath its originals and doth exist and therefore both of them must be in this life 26. The Water also hath a fierce deadly Spring for it killeth consumeth and so all things that have a life and Being must Rot and perish in the water 27. Thus is the Heat and the Cold a cause and original of the Water and of the Ayr in which every thing acteth and standeth every life and mobility standeth therein Of which I shall write plainly Concerning the Creation of the Stars Of the Influences of the other Qualities in the Three Elements Fire Ayr and Water Of the Bitter Quality 28. The Bitter quality is the heart in every life for as it draweth together the Water in the Ayr and also dissipateth the same so that it becometh separable so also in other Creatures as in vegetables of the Earth For Leaves and Grasse have their green colour from the Bitter quality 29. Now if the Bitter quality dwelleth meekly and Gently in any Creature then it is the Heart or joy therein for it dissipateth all other Evil Influences and is the beginning or cause of joy or of Laughing 30. For being moved it causeth the Creature to tremble and be joyful and raiseth it up in its whole Body for it is as it were a glimpse or Ray of the heavenly joyfulnesse an elevation of the spirit a spirit and power or vertue in all vegetables of the Earth and a mother of the life 31. The Holy Ghost springeth moveth and driveth vehemently in this quality for it is a part of the heavenly joyfulnesse as I shall demonstrate afterward 32. But it hath also in it another Species or kind namely the fiercenesse or wrath which is the very House of Death a Corruption of all Good a perdition and destruction of the Life in the Flesh. 33. For if it be elevated too much in any creature and be inflamed in the Heat then Flesh and Spirit separateth and the Creature loseth its Life and must Die for it move to and kindleth the Element of Fire for in the great Heat and Bitternesse no Flesh can subsist Of the Sweet Quality 34. The Sweet Quality is set opposite to the Bitter and is a gracious amiable blessed and pleasant quality a refreshing of the Life an allaying of the Fiercenesse it maketh all pleasant and friendly in every Creature it maketh the Vegetables of the Earth fragrant and of good taste affording fair yellow white and ruddy Colours 35. It is a glimpse and source of meeknesse a pleasant Habitation of heavenly joyfulnesse a House or Mansion of the Holy Ghost a qualification of Love and Mercy a joy of the Life 36. But on the other side it hath also a fierce or wrathful source a source of Death Corruption For if it be kindled in the Bitter Quality in the Element of Water then it breedeth diseases and the botchey Plague or Pestilence and corruption of the Flesh. 37. But if it be kindled in the Heat and Bitterness then it infecteth the Element of Ayr whereby is ingendred a suddain spreading Plague and suddain Death Of the Soure Quality 38. The Soure Quality is set opposite to the Bitter and Sweet and is a good temper to all a refreshing and cooling when the bitter and sweet qualities are elevated too much it is a longing delight in the Taste a pleasure of life a stirring Boyling flowing joy in every thing a desire longing and lust of joyfulness a still Joy or habitation of the Spirit thus it is a temperature to all living and moving creatures 39. It containeth also a source of evil and corruption For if it be too much elevated or stirreth too much in any thing so that it be inflamed then it engendreth sadnesse and Melancholy 40. In the water it causeth a stinck putridnesse and ranknesse a forgetfulnesse of all good things a melancholy or sadnesse of life a House of Death a Beginning of Sorrow and an End of joy Of the Astringent or Saltish Quality 41. The Saltish quality is a good Temperature in the bitter sweet and soure making every thing pleasant it opposeth the rising of the bitter Quality as also of the sweet and soure lest they should be inflamed it is a sharp quality a delight in the taste a source of life and joy 42. It containeth also fiercenesse and corruption Being inflamed in the fire it engendreth a hard tearing and stony nature a fierce wrathful source a destruction of life whereby the Stone or Gravel is engendred in the flesh causing great pain and torment to the flesh 43. But if it be inflamed in the water then it engendreth in the flesh scabs sores pox leprosie and is a mourning house of Death a misery and forgetting of all good things The Second Chapter An Introduction shewing how men may come to apprehend The Divine and Naturall Beeing And further of the two Qualities 1. ALl whatsoever hath been above mentioned is therefore called Quality because it qualifieth operateth or frameth all in the Deepe above the earth also upon the earth and in the earth in one another as ONE thing and yet hath severall distinct vertues and operations and but one mother from whence descend and Spring all things 2. And all the creatures are made and descended from these qualities and live therein as in their mother and the earth and Stones descend or proceed from thence also and all that groweth out of the earth liveth and Springeth forth out of the vertue of these qualities no rational man can deny it 3. Now This two-fold Source Good and Evil in every thing is caused by the Stars for as the Creatures in the Earth are in their Qualities so also are the Stars 4. For from the two-fold Fource every thing hath its great Mobility running Springing driving and growing For meeknesse in nature is a Still Rest but the fiercenesse in every power maketh all things moveable running and Generative 5. For the driving qualities cause a lust in all creatures unto evil and good so that every
heed what thou dost and consider what thou art thou judgest others and art blind thy self 53 But the Spirit saith thou hast no cause for it viz. to Judge him who is better then thou Have we not all one flesh and our life subsisteth in God be it in his Love or in his Anger for what thou sowest that thou shalt reap Note 54. God is not the Cause thereof that thou art lost for the law to do right or righteousness is written in Nature and thou hast that very Book in thy Heart 55. Thou knowest very well that thou shouldest deal well and friendly with thy Neighbour also thou knowest well that thou shouldest not vilifie thy own life that is thou shouldest not bemire and defile thy own body and soul and lay open their shame 56. Surely herein consisteth the Pith and kernell and the Love of God God doth not regard any mans Name or Birth but he that moveth or acteth in the Love of God moveth in the Light and the light is the Heart of God Now he that sitteth in the Heart of God who can spew him out from thence none for he is begotten or Generated in God 57. O thou blind half dead world cease from thy Judging O thou blind Jew Turk and Heathen desist from thy calumniating and submit thy self in obedience to God and walk in the Light then thou wilt see how thou shouldest rise from thy Fall and how thou shouldest Arme thy self in this world against the hellish fiercenesse and wrath and how thou mayst overcome and live with God Eternally 58. Most certainly there is but One God but when the vail is put away from thy Eyes so that thou seest and knowest him then thou wilt also see and know all thy brethren whether they be Christians Jews Turks or Heathens 59. Or dost thou think that God is the God of you Christians only Do not the Heathens also live in God whosoever doth right or righteousnesse God loveth and accepteth him Act. 10. 35. 60. Or what didst thou know that art a Christian how God would Redeem and deliver thee from Evill what friendship and familiarity haddest thou with HIM or what covenant haddest thou made with HIM when God caused his Sonne to become Man or be incarnate to redeem Mankind Is He only thy King Is it not written He is the comfort of all the Heathen Haggai 2. 8. 61. Hearken By one man sin came into the world and pressed through one upon all Rom. 5. 18. and through one came the Redemption into the world and pressed through one upon all what therefore lieth in any mans knowledge No! indeed thou didst not know how God would deale with thee when thou wert Dead in Sins 62. Now as Sin without distinction raigneth through one Man over all so Mercy and Redemption raigneth through one over all 63. But unto those Heathens Jews and Turks blindnesse did befall yet for all that they stand in an anxious Birth and seek for a rest they desire Grace though they seek not for it at the right mark or in the right Place or Limit but God is every where and looketh upon the ground of the Heart 64. But if in their anxious Birth the Light be generated in them what art thou that judgest them 65. Behold thou blind Man I will demonstrate this to thee thus Go into a Medow there thou seest several sorts of Herbs and flowers thou seest some that are Bitter some Tart Sweet Sowre White Yellow Red Blew Green and many various sorts 66. Do they not all grow out of the Earth Do they not stand one by another Doth the one Grutch the beautious form of the other 67. But if one among them lifteth up it self too high in its growth and so withereth because it hath not Sap enough How can the Earth help it Doth it not afford its Sap to that as well as to the other 68. But if Thorns grow among them and the Mower cometh to reap his crop he cutteth them down together but he casteth out the Thorns and they are to be burnt in the fire but the various flowers and good Crop he gathereth and causeth it to be brought into his Barn 69. Thus it is also with Men there are diversities of Gifts and accomplishments Endowments or Aptitudes one it may be is much Lighter or brighter in God then an other but all the while they do not wither in the Spirit they are not rejectible but when the Spirit withereth then that is good and usefull for nothing but for fewell and is only as wood for the Fire 70. But if the Turks be of an astringent Quality and the Heathens of a Bitter what is that to thee Is the light becom shining in the astringent and bitter qualities then it giveth Light also 71. But thou art generated in the Heat where the light riseth up in the sweet spring or fountain-water have a care lest the Heat burn thee it is time thou shouldst do well to Quench that Question 72. Thou sayest Is it right then that the Heathens Jewes and Turks should persevere in their blindnesse Answer 73. No but this I say How can he see that hath no Eyes for what doth the poor Lay or vulgar man know of the Tumults which the Priests have in their drunkennesse He goeth on in his simplicity and generateth anxiously in his Spiritual Birth Question 74. But then thou sayest Hath God blinded the Turks Jews and Heathens Answer No but when God kindled the light for them then they lived after the pleasures voluptuousnesse and Lusts of their own Hearts and would not be led or directed by the Spirit and so the outward Light extinguished 75. But it is not therefore so totally extinguished that it could not be generated in Man for man is out of or from God and liveth in God be it either in Love or in Wrath. 76. Now if man be in a Longing should he not be impregnated in his Longing and so if he be impregnated once then he can generate also But because the outward Light doth nor shine to him therefore he doth not know his Sonne whom he hath generated 77. But when the Light shall arise on the Last Jugment Day then he will See HIM 78. Behold I tell thee a mystery the time is already that the Bridegroom crowneth his Bride 79. Guesse Friend where lyeth the Crown Toward the North For in the Center of the astringent quality the light will be clear and bright 80. But from whence cometh the Bridegroom From the midst or Center where the Heat Generateth the light and goeth toward the North into the astringent quality there the Light groweth Bright 81. What do these toward the South They are in the Heat fallen asleep but a stormy Tempest will awaken them among these many will be terrified to Death 82. Then what do those in the West their Bitter quality will rub it self with the other but when they taste the sweet water then will their
the Place is his by right of Nature but when he elevateth himself and kindleth that place in the wrathful fire then he sets his Fathers House on fire and becomes a contrary will or opposite to the Place out of which he is made and maketh TWO out of that which was ONE before his Elevation 79. Now when he doth so then he keeps his corporeal Right of Nature to himself and that Place also keepeth its own to it self but seeing the Creature which hath a beginning will oppose or set it self against the First Being which was before the Creature was which had no beginning and will needs spoil the Place which is none of its making wherein it was created a creature in the Love and will turn that love into a wrath-fire then it is equal and just that the Love should spew up the wrath-fire forth together with the Creature 80. From hence also the RIGHTS in this world exist or have their original For when a sonne resisteth his Father and striketh his Father then he loseth his Fatherly or Paternal inheritance and his Father may thrust him out of his House but so long as he continueth in obedience to his Father the Father hath no right authority or Lawfull Power to Dis-inherit him 81. This worldly Right taketh its original from Heaven as also many other worldly Rights which are written in the Books of Moses take their begining and original from the Divine Nature in Heaven which I shall demonstrate plainly in its due place from the true ground in the Deity Now one might Object and say Objection Then an Angel is fully bound and tyed to that place in which he is created and must not stir nor can stir from thence Answer 82. No as little as the Spirits of God are or will be tyed in their rifing up that they should not move one among another so little are the Angels also tyed to their place at all 83. For as the spirits of God rise up continually one in another and have a Sport or Game of Love in their Birth or Geniture and yet every spirit keepeth his natural seat or place in the Birth or Geniture of God wherein it never cometh to passe that the Heat is changed into the Cold or the Cold into the Heat but each keepeth its natural place or Posture and the one riseth up in the other from whence the life hath its Original 84. So the Holy Angels move walk or converse in all the three Kingdoms one among another whereby they conceive or receive their conceptions one from the other that is from the others Beauty comely form friendlinesse courtesie and vertue every one receiveth his highest joy and yet each keepeth his naturall seat or Place in which he is become a creature for his own propriety 85. Like one in this world that when he hath a dear and near kinsman which returns home from forraign Parts of the world whom he had a very hearty desire and earnest longing to see there is joy and friendly saluting and bidding welcome also a friendly loving discourse or conference between them and so he treateth this loving and wellcome Guest in the best manner that he can yet this is but cold water in respect of the Heavenly 86. And thus the Holy Angels do one towards another when the Army or Company of one Kingdome cometh to the other or when the Army or Company of one princely Quality cometh to an Army or Company of another princely Quality there is nothing but meer loving Entertainment saluting and embracing reception a very gracious amiable and blessed discourse and friendly respect a very gracious amiable blessed and loving walking and playing together a most chast and humble exercise a friendly kissing and leading one another up and down here beginneth the lovely Quire and set Dancing 87. Like little Children when they go in May to gather flowers where many often meet together there they talk and confer friendly and pluck or gather many sundry sorts of flowers 88. Now when this is done they carry those flowers in their Hands and begin a sportfull Dance and sing from the joy of their Heart rejoycing Thus also do the Angels in Heaven when the Forraign Armies or Companies meet together 89. For the corrupted Nature in this world labours in its utmost power and diligence that it might bring forth heavenly forms and many times little children might be their Parents School-masters and Teachers if Parents could but understand or would but take notice of them But now adayes the Corruption is Lamentable both with Young and Old and the Proverb is verified Wie die Alten Sungen So Lerneten die Yungen As the Old ones Sing So th'Young Learn to Ring 90. By this high humility of the Angels the Spirit admonisheth the children of this world that they should view and examine themselves whether they bear such a love one to another whether there be such humility among them what kind of Angels do they think they are and whether are they like to these or no Being they have in them in possession the third Angelical Kingdome 91. Behold the Spirit will here a little present before thy Eyes what manner of love humility and courteous friendlinesse there is in thee thou fair Angelical Bride behold I pray thee thy Dresse Ornament and Attire what excellent delight and pleasure may thy Bridegroom take in thee thou beloved Angel that dancest daily with the Devil I. 92. First If one be now adayes a little prefer'd or advanced and getteth but a little while into an Office then others are no more so good as he or fit for his company that are in no preferment he counteth the vulgar or Lay-Man his Footstool he instantly endeavoureth by cunning and craft to get the vulgar or Lay-mans Goods under his disposing if he cannot compasse it by Tricks and designs then he doth it by force to satisfie his high mindednesse 93. If a simple man cometh before him that cannot place his words handsomely then he taketh him up short as if he were a Dogg and if he hath any businesse before him then he regards only those that are of worldly Esteem and lets them carry the cause Right or Wrong Take heed friend what manner of princely Angel indeed thou art Thou wilt find it well enough in the following Chapter concerning the fall of the Devil that will be thy Looking-Glasse to see thy self in II. 94. Secondly If one now adayes hath learnt more in worldly Sciences or studied more then the vulgar or Lay-man in an instant no vulgar or Lay-man is to be compared to him because he cannot Expresse himself or speak according to Art he hath no skill in the others proud Gange and Garb. 95. In brief the Simple plain man must be his Fool whereas he himself is indeed a Proud Angel and is 〈◊〉 Love but a dead Man This sort of Party 〈…〉 have its Looking-Glasse in the following Chapter III. 96. Thirdly If
indeed infected with the astringent and bitter spirit yet it teareth and breaketh thorough as a Conquerour but if it should wilfully sit still in the hollow hole in the astringent and bitter spirit and suffer it self to be taken captive and would not fight then the fault were its own 129. And thus it is also with those Creatures which will continually sowe and reap in the Hellish fire especially that man who liveth in a continual desire of Pride Covetousnesse Envy and Wrath and will at no time fight and strive against them with the spirit and fire of Love such a one himself pulleth the wrath of God and the burning hellish fire upon his Body and Soul 130. But that the Tongue doth crouch so much towards the neather gums when the word goeth forth it signifieth and denoteth the animated or soulish spirit of the Creatures especially of Man 131. The word which conceiveth it self at the upper Gums and which qualifieth or uniteth with the astringent and bitter spirit signifieth the seven spirits of Nature or the Astrall Birth or Geniture in which the Devill ruleth and the Holy Ghost opposeth him therein and overcometh the Devill 132. But the Tongue signifieth the Soul which is generated from the seven spirits of Nature and is their Sonne and so now when the seven spirits will then the Tongue must stirre and must perform their demands 133. If the Astrall spirits would not prove false and would not wooe the Devill to commit adultery with him then they would hide the animated or soulish spirit and hold it fast in their Bands as a Treasure when they fight with the Devill Just as they hide and cover the Tongue when they wrestle with the astringent and bitter quality as their best Jewel 134. Thus you have a short and real Introduction concerning the word which God hath spoken rightly described in the knowledge of the Spirit faithfully imparted according to my Gifts and the Talent I am entrusted with Now it may be Asked What then is it that God Spake when He said Let there be light and there was Light The Depth 135. The Light went forth from the innermost Birth or Geniture and kindled it self in the outermost Note It gave again to the outermost a natural peculiar Light of its own 136. Thou must not think that the Light of the Sun and of Nature is the Heart of God which shineth in secret No thou oughtest not to worship the Light of Nature it is not the Heart of God but it is a Kindled Light in Nature whose Power and Heart standeth in the unctuosity or fatnesse of the sweet water and of all the other spirits in the third Birth or Geniture and is not called God 137. And though it be generated in God and from God yet it is but the instrument of his handy-work which cannot apprehend and reach back again to the clear Deity in the deepest Birth or Geniture as the flesh cannot apprehend or reach the Soul 138. But it must not so be understood as if the Deity were separated from Nature no but the are as Body and Soul Nature is the Body and the Heart of God is the Soul Now a Man might Ask What kind of Light then was it which was kindled was it the Sun and Stars Answer 139. No the Sun and Stars were first created but on the Fourth Day out of that very Light there was a Light arisen in the seven spirits of Nature which had no peculiar distinct seat or place but did shine every where all over but was not bright like the Sun but like an azure Blew and Light according to the kind and manner of the qualifying or fountain spirits till afterwards the right Creation and kindling of the fire in the water in the astringent spirit followed viz. the Sun The Nineteenth Chapter Concerning the Created Heaven and the form of the Earth and of the Water as also concerning Light and Darknesse Concerning Heaven 1. THe true Heaven which is our own proper humane Heaven into which the Soul goeth when it parteth from the Body and into which Christ our King is entred and from whence it was that he came from his Father and was born and became Man in the Body or Womb of the Virgin Mary hath hitherto been close hidden from the children of men and they have had many Opinions about it 2. Also the learned have scuffled about it with many strange scurrilous writings falling one upon another in calumnious and disgraceful terms whereby the holy Name of God hath been reproached his Members wounded his Temple destroyed and the holy Heaven profaned with their calumniating and malitious Enmity 3. Men have alwaies been of the Opinion that Heaven is many hundred nay many thousand Miles distant from the face of the Earth and that God dwelleth onely in that Heaven 4. Some Naturalists or Artists have undertaken to measure that height and distance and have produced many strange and monstrous devices Indeed before this my knowledge and Revelation of God I held that onely to be the true Heaven which in a round Circumference and sphear very azure of a Light Blew colour Extends it self above the Stars supposing that God had therein his peculiar Being and did rule onely in the power of his holy Spirit in this world 5. But when this had given me many a hard blow and repulse doubtlesse from the Spirit which had a great Longing yerning towards me at last I fell into a very deep Melancholy and heavy sadnesse when I beheld and contemplated the great Deep of this world also the Sun and Stars the Clouds Rain and Snow and considered in my spirit the whole Creation of this world 6. Wherein then I found to be in all things Evil and Good Love and Anger in the inanimate creatures viz. in Wood Stones Earth and the Elements as also in Men and Beasts 7. Moreover I considered the little spark of light Man what he should be Esteemed for with God in comparison of this great work and fabrick of Heaven and Earth 8. But finding that in all things there was Evill and Good as well in the Elements as in the Creatures and that it went as well in this world with the wicked as with the vertuous honest and Godly also that the Barbarous People had the best Countries in their possession and that they had more Prosperity in their wayes then the vertuous honest and Godly had 9. I was thereupon very Melancholy perplexed and exceedingly troubled no Scripture could Comfort or satisfie me though I was very well acquainted with it and versed therein at which time the Devil would by no means stand Idle but was often beating into me many Heathenish Thoughts which I will here be silent in 10. But when in this affliction and trouble I elevated my spirit which then I understood very little or nothing at all what it was I earnestly raised it up into God as with a great storm or onset wrapping
rolled or turned once about and accordingly there pass'd the Time of one Revolution or of One Day which containeth Twenty Four Hours 6. In the Duration of the Second Day began the sharp separation and the incomprehensible Cliff between the Wrath and the Love of Light was made and so King Lucifer firmly strongly or fast bolted up into the House of Darknesse and was reserved to the final Judgment 7. And so also the water of Life was separated from the water of Death yet in that manner as that they hang one to another in this Time of the world as Body and Soul and yet neither of them comprehend the other but the Heaven which was made out of the midst or center of the water is the Cliffe between them so that the comprehensible or palpable water is a Death and the incomprehensible or impalpable is the Life 8. Thus now the incomprehensible spirit which is God ruleth every where in this world and replenisheth or filleth all and the comprehensible hangeth or dependeth on him and dwelleth in the Darkness and can neither see hear smell nor feel the incomprehensible one but seeth the works thereof and is a Destroyer of them 9. And now when God had bound up the Devill in the Darknesse through the closure of the Heaven which Heaven is every where in all places then HEE began again his wonderful Birth or Geniture in the seventh Nature-spirit and all generated again as it had done from Eternity 10. For Moses writeth thus And God said Let the Earth send forth Grasse and Herbs that yield a Seed and the fruit Tree yielding or bearing fruit after its kind and which hath its own seed in it self upon the Earth and it was so done And the Earth sent forth grasse and the herb that yieldeth seed each after its kind and the tree yielding fruit and which hath its seed in it self every one according to its kind and God saw that it was good And so out of Evening and Morning the Third Day came to be Gen. 1. v. 11 12 13. 11. This indeed is very rightly and properly described but the true ground sticketh hidden or concealed in the Word and hath never been understood by Man For Man since the Fall could never comprehend or apprehend the inward Birth or Geniture to perceive How the heavenly Birth or Geniture is but his Reason lay captivated in the outward comprehensibility or palpability and could not penetrate and presse through Heaven and see the inward Birth or Geniture of God which also is in the corrupted Earth and every where in all Places 12. Thou must not here think that God hath made some New thing which never was before For if that were so then there had been another God which is not possible to be For without or besides this one onely God nothing is at all for the Gates of Hell are not any where without beyond or absent from this one onely God onely there is a Partition or distinction between the love in the light and the kindled wrath in the Darknesse so that the one cannot comprehend the other and yet hang one to another as one Body 13. The Salitter out of which the Earth is come to be was from Eternity and stood in the seventh qualifying or fountain spirit which is the Naturespirit and the other six have generated the seventh continually and are incompassed or surrounded therewith or lie captivated or inclosed therein as in their Mother and are the power and life of the seventh just as the Astrall Birth is in the Flesh. 14. But when King Lucifer had stirred the wrath in this Birth or Geniture and had with his loftinesse brought the Poison and Death into it then in the wrathful Birth in the fiercenesse or Sting of Death such Earth and Stones were Generated 15. And upon this now ensued the Spewing out thereof for the Deity could not endure such a Birth or Geniture in the Love and Light of God but the corrupted Salitter must be driven together in a Lump and Lord Lucifer also with it so then presently the innate Light in the corrupted Salitter went out or extinguished and the closure of the Heaven between the Wrath and the Love was made that so such Salitter might be generated no more and that Heaven might hold the Wrath in the outermost Birth or Geniture in Nature captive in the Darknesse and be an Eternal Partition or separation between them 16. But this being accomplished in the Two Dayes then on the Third Day the Light rose up in the Darknesse and the Darknesse together with the Prince thereof could not comprehend it 17. For there out of the Earth sprung up Grasse and Herbs and Trees and there now also it standeth written thus Each according to its kind Gen. 1. v. 12. In these words lyeth the Kernel of the eternal Birth or Geniture hidden or concealed and cannot be comprehended or apprehended by or with Flesh and Blood but the Holy Ghost through the animated or soulish Birth must kindle the Astrall man otherwise he is blind herein and understandeth nothing but concerning Earth and Stones also Grasse Herbs and woodden Trees 18. But now is it written here God sprach said Let the Earth bring forth Grasse and Herbs and fruitfull Trees Observe here 19. The word Sprach Said is an Eternal word and was before the times of the wrath from eternity in this Salitter when it stood yet in the heavenly form and life and now also it is not quite dead in its Center but only in the comprehensibility or palpability 20. But now when the Light rose up again in the outward comprehensibility or in Death then the Eternal Word stood in its full Birth and generated the life through and out of Death and the corrupted Salitter brought forth fruit again 21. But being the eternal word must qualifie mix or unite with the corruption in the Wrath thereupon the Bodies of the fruits were Evill and Good For the outward Birth or Geniture of the fruits must be out of or from the Earth which is in Death And the spirit or life must be out of the Astral Birth which standeth in Love and Wrath. 22. For thus stood the Birth or Geniture of Nature in the Time of the Kindling and was thus together incorporated in the Earth and must also in such a Birth spring up again For it is written that the dead Earth should let the Grasse and Herbs and Trees spring up each according to its kind Gen. 1. 12. that is according to the kind and quality as it had been from eternity and as it had been in the heavenly quality kind and form For that is called its own kind which is received in the mothers Body or Womb and is its own by right of Nature as its own peculiar Life 23. Thus also the Earth brought forth no strange Life but even that which had been in it from eternity And as before the time of the wrath
thinketh God is not there He alwaies Imagineth with himself that God dwelleth onely above the Azure Heaven of the Stars and ruleth as it were with some Spirit which goeth forth from him into this world and that his Body is not present here upon the Earth nor in the Earth 61. And just such Opinions and Tenents I have read also in the Books and Writings of Doctors der Doctoren and there are also very many Opinions Disputations and Controversies arisen about this very thing among the Learned 62. But seeing God openeth to me the Gate of his Being in his great Love and remembreth the Covenant which he hath with Man therefore I will faithfully and earnestly according to my Gifts unshut and set wide Open All the Gates of God so far as God will give me leave 63. It is not so to be understood as that I am sufficient enough in these things but only so far as I am able to comprehend 64. For the Being of God is like a Wheel wherein many wheeles are made one in another upward downward crosse-ways and yet continually turn all of them together 65. Which indeed when a man beholdeth the wheel he highly marvaileth at it and cannot at once in its turning learn to conceive and apprehend it but the more he beholdeth the wheel the more he learneth its Form or frame and the more he learneth the greater Longing he hath to the Wheel for he continually seeth somewhat that is more and more wonderfull so that a man can neither behold it or learn it Enough 66. Thus I also what I do not enough describe in one place concerning this Great Mystery that you will find in another place and what I cannot describe in this book in regard of the Largenesse of the Mystery and my Incapacity that you will find in the other following 67. For this Book is the first sprouting or vegetation of this Twigg which springeth or groweth Green in its Mother and is as a Child which is learning to go and is not able to run a Pace at the First 68. For though the Spirit seeth the Wheel and would fain comprehend its form or frame in every Place yet it cannot do it exactly enough because of the turning of the wheel But when it cometh about again so that the spirit can see the first apprehended or conceived form again then continually it learneth more and more and alwaies delighteth and loveth the wheel and longeth after it still more and more Now Observe 69. The Earth hath just such qualities and qualifying or fountain spirits as the Deep above the Earth or as Heaven hath and all of them together belong to one only Body and the whole or universal God is that one onely Body but that thou dost not wholly and fully see and know him Sins are the cause with and by which thou in this great Divine Body Lyest shut up in the dead or mâ—â—tal Flesh and the power or vertue of the Deitie is hidden from thee even as the marrow in the Bones is hidden from the Flesh. 70. But if thou in the spirit breakest through the Death of tâ—e Flesh then thou seest the hidden God For as the Marrow in the Bones penetrateth presseth or breaketh thorough and giveth vertue power and strength to the Flesh and yet the Flesh cannot comprehend or apprehend the Marrow but onely the power and vertue thereof no more canst thou see the hidden Deity in thy Flesh but thou receivest its power and understandest therein that God dwelleth in thee 71. For the dead or mortal Flesh belongeth not to the Birth of life as that it can receive or conceive the life of the Light as a propriety but the life of the Light in God riseth up in the dead or mortal Flesh and generateth to it self from or out of the dead or mortal Flesh another heavenly and Living Body which knoweth and understandeth the Light 72. For this Body is but a Shell from which the new Body groweth The new Body groweth out of the heavenly substantiality in the Word out of the Flesh and Blood of Christ out of the Mystery of the Old Body As it is with a Grain of wheat in the Earth The Husk or shell shall not rise and be living again no more then it doth in the wheat but will remain forever in Death and in Hell 73. Therefore Man carrieth about with him here upon Earth in his Body the Devil 's Eternall Dwelling house O thou fair excellent Goddesse mayst thou not well Prance and Trick thy self therein and in the mean while invite the Devill into the new Birth for a Guest will it not profit thee very much take heed thou dost not Generate a New Devill who will remain in his own House 74. Behold the Mystery of the Earth As that Generateth or bringeth forth so must thou Generate or bring forth The Earth is not that Body which groweth or sprouteth forth but is the Mother of that Body As also thy Flesh is not the spirit but the Flesh is the Mother of the Spirit 75. But now in Both of them viz. in the Earth and in thy Flesh there is the Light of the clear Deity hidden and it breaketh thorough and generateth to it self a Body according to the kind of each Body for Man according to his Body and for the Earth according to its Body for as the Mother is so also is the child 76. Mans Child is the Soul which is generated out of the Astral Birth from or out of the Flesh and the Earths child is the Grasse the Herbs the Trees Silver Gold and all mineral Oars Now thou Askest How then shall I do that I may understand somewhat concerning the Birth or Geniture of the Earth Answer 77. Behold the Birth of the Earth standeth in its Birth or Geniture as the whole Deitie doth and there is no difference at all but onely as to the corruption in the wrath wherein comprehensibility or palpability standeth that only is the difference or distinction and is the Death between God and the Earth 78. Thou must know that all the seven spirits of God are in the Earth and Generate as they do in Heaven For the Earth is in God and God never Dyed but the outermost Birth or Geniture is dead in which the wrath resteth and is reserved for King Lucifer to be a House of Death and of Darknesse and to be an eternal Prison or Dungeon Of the seven Spirits of God and of their operation in the Earth 79. The First is the astringent Spirit and that contracteth or draweth together in the Astral Birth of the seven qualifying or fountain spirits a Masse or Lump in the Earth through the kindling of the superiour Birth or Geniture above the Earth and dryeth that up with its sharp coldnesse just as it contracteth or draweth the water together and maketh Ice thereof so it also contracteth or draweth together the water in the Earth and maketh thereof a dry
to the kinde and manner of the Ternarie or Trinity in the Deitie 92. First there is the whole Body of Man which is a dark House and hath no mobilitie besides or without distinct from the qualifying or operation of the seaven spirits but is a dark valley as the Body of the Deepe of this world is 93. Now in the dark Body of Man there is such a Regiment or Dominion also as to the seaven spirits as is in the Body of the Deepe And when the seaven spirits qualifie or operate according to the Birth-Right of the Deitie then out of the wrestling of the seaven spirits a seede generateth it selfe according to their likenesse 94. Now that seede hath first a Mother which is the dark Chamber of the House of Flesh. Secondly it hath a Mother which is the wheele of the seaven spirits according to the kind and manner of the seaven Planets Thirdly it hath a Mother which is generated in the Circle of the seaven spirits in the center and is the Heart of the seaven spirits 95. And this now is the Mother of the soule which shineth thorough the seaven spirits and maketh them living and in their steed the seed qualifyeth mixeth or uniteth with the Heart of God But it is that seed only in which the Light is kindled but in that in which the wrath fire burneth there this third Mother remaineth Captive in the dark Chamber 96. And though indeede it is the third Mother yet it remaineth to be but a foolish Virgin if the Light be not kindled in it just as the Deepe of this world is * a foolish Virgin before the Heart of God in which the wheele of the seaven spirits standeth in such anxietie in so much corruption and redemption in heate and cold as is apparent to the Eye 97. But when the third Mother is kindled in the Light then it standeth in the created Heaven of the holy Life shineth through the second Mother the seaven spirit â—herby the seven spirits get a friendly courtous will which is the Love of the Life as you may read in the Eighth Chapter of this Book Concerning the Love-Birth or Geniture of God 98. But the third Mother they cannot constantly or permanently shine thorough for it standeth in the house of darknesse but they often cast a Glimpse upon it even as if it lightened whereby the third Mother many times becometh very longing and rejoyceth highly but is soone bolted up againe by the fiercenesse of Gods wrath 99. The Devill also danceth at this Gate for it is the Prison wherein the new Man lyeth hidd and wherein the Devill lyeth Captive 100. But I meane in the House of the Deepe of this World though indeed the House of Flesh and the Deepe altogether qualifie mixe or unite one with another as one Body and is one Body only they have distinct parts or Members The Deepe in the Center 101. Now behold When the seede is generated it standeth in the center or mid'st of the Body in the Heart for there the Mother catcheth the Ternarie or Trinity 102. First the astringent spirit catcheth hold and that draweth together a Masse or Lump out of the sweet water that is out of or from the unctuositie or fatnesse of the Blood of the Heart or from the Sap or Oyle of the Heart 103. Now that Oyle hath clearly the roote of the Ternarie or Trinity in it viz the whole Man for it is just as when kindled Tinder is cast into Straw Now it may be asked How commeth this to passe 104. Here now is the true ground of Man observe it exactly for it is the Looking Glasse of the great Mysterie the deepe secret of the Humanitie about which all the learned since the beginning of the World have danced and have sought after this Doare but have not found it 105. But I must once mention that it is the dawning or Morning Redness of the Day as the Doare keeper will have me doe Now Observe 106. Just as the first Masse was out of which Adam became a living Man so also in like manner is every Masse or seede of the Ternarie or Trinity in every Man Observe 107. When the Salitter or Fabrick of the six qualifying or fountain spirits which is the seaventh Nature spirit in the space or roome of this World was kindled then the word or Heart of God stood everywhere in the center or mid'st of the Circle of the seaven spirits as a Heart which replenished all at once viz the whole space or roome of this World 108. But being the Deepe that is the whole space of this World was the Body of the Father understand the Father of the Heart of God understand the Fathers Body and the Heart in the whole Body did shine forth viz The Fathers Lustre or Brightnesse then the corrupted salitter was affected or possessed every where with the Light the Heart of God could not flye out from it but did hide its Lustre and shining Light in the Body of the whole Deep from the horrid kindled Spirits of Devils 109. And when this was done then the qualifying or fountain spirits became very fierce and vehemently strugling and the astringent spirit as the strongest in the seaventh nature-spirit drew very terribly together the fabrick and effects of the other five from whence the bitter Earth and Stones came to be but were not yet driven together but moved in the whole Deepe 110. In this houre the Masse was drawn together for when the Heart of God did hide it selfe in the Salitter then it cast a glance againe on the whole space or Body and thought how it might be Remedied againe whereby another Angelical Kingdom might be in the Deepe of this world 111. But the Glance was the Love-spirit in the Heart of God vvhich in that place of the Glance affected or possessed the Oyle of the water where before the Light was risen up 112. Here consider Saint Peters glance that was cast upon him in the house of Caiphas it is the very same 113. As the Man casts a Glance on the woman and the woman on the Man and so the spirit of the Man understand the Roote of the Love which in the rising up of Life out of the water riseth up through the Fire as also the womans spirit doth and so one spirit catcheth the other in that Oyle of the Heart whereby presently a Masse Seede or driving will or desire to the propagating of a Man againe ariseth in the Masse 114. Just in such a way and manner the first Masse also came to be for the Love-Spirit in the Heart of God cast a Glance in the Body of the kindled wrathfull Father on the water of Life whereby and out of which the Love in the fire-Flash arose or sprung up before the time of the wrath 115. In this casting of the Glance the one spirit caught the other the unctuous Oyle or Water in the wrath conceived from the Love-Spirit in
it though it were within them otherwise they could not doefo had â—o part in him and this be said when himselfe was conversant with his Disciples before his Suffering and Death Therfore there cannot be a Christ within in Christ without but one and the same Christ within and without now and then and alwaies from Eternity to Eternity There is another great difference concerning Perfection and the attaining to it in this Life one sort condemning the otherf or speaking that which they understand to be spoken in the Scripture but they doe not endeavour to reconcile the meaning of those Texts which seeme so extreamely to differ For perfection Be ye perfect as your heavenly Father is perfect Job was a perfect and upright Man If any Man sin not in word he is a perfect Man And there is mention made of the perfect Law of Liberty also he that is borne of God sinneth not neither can he because the seed of God remaineth in him As many as be perfect let them be thus minded viz to presse for the Prize of the high calling of God in Christ Jesus On the other side There is none righteous no not one there is not a Man that sinneth not in many things WEE sin all And the Apostle John who no doubt was then borne of God saith If WEE say we have no sinne we deceive our selves and there is no truth in us if wee say not if he or they say or whosoever saith And while he was in the instant of high Revelations he fell down before the Angel to worship him thinking it had been God but the Angel said to him See thou doe it not for I am thy fellow servant And these great differences cannot be reconciled by the distinction of a time or condition of Men unconverted before they have attained Perfection before they are righteous or before they are sanctified but they may be decided by the understanding what it is that sinneth in Man and what it is in Man that is perfect and cannot sinne For as the Soul in this Life entereth into the one or the other through obedience to it that Soul is either righteous and perfect or wicked and imperfect as the Scriptures testifie And ever one that shall be presented perfect is to be presented perfect in Christ Jesus so that our perfection consisteth in him not in Selfe and so the Gifts of God are perfect or else we could not be saved by Faith for that is not of our selves but is the gift of God and therefore it may well be said by the Apostle Paul after his high Revelation I know that in me that is in my Flesh dwelleth no good thing dwelleth not did or hath dwelt before his conversion or at the beginning of the writing that Epistle but at that instant dwelleth in him no good thing in his Flesh also saies he I doe find a Law in my Members rebelling against the Law of my mind and leading me into captivity to the Law of sinne So that the good which he would doe that he did not but the evil which he would not doe that he did To will was present with him but how to performe it that he did not know and then saies So in my mind I serve the Law of God which is perfect but in my Flesh I serve the Law of sin Also the Apostle John saith Let no man deceive you he that doth righteousnesse is righteous and the Apostle Paul again saith as many as are led by the spirit of God they are the Sons of God and his servants ye are to whom ye obey whether of obedience unto righteousnesse or of sin unto Death Also it is said The Soul that sinneth it shall die If a righteous Man which is indeed a perfect Man so long as he is a servant to righteousnesse departeth from his righteousnesse and doth that which is wicked in the wickednesse which he doth he shall die and yet that which is perfect cannot die And on the other side If a wicked Man turne from his wickednesse and doth the thing which is good and righteous in the righteousnesse which he doth he shall live saith the Lord Thus a righteous Man can sin and a wicked Man can doe that which is righteous yet it is the Soul in the wicked Man that turneth and doth righteousnesse in the minde and the will and the Spirit and the heart and the Life through Christ in the Soul And it is the Soul in the Righteous Man that doth that which is wicked in the minde and will and spirit and heart and life through the Power of Sin corruption and imperfection also of the Flesh or the body of Death which is this mortal flesh and bloud therefore we should not let sinne Reigne in our Mortal Bodies that we should obey it in the Lusts thereof But we should strive after perfection that Christ may be formed in us we should give God our Hearts and he will clense them for us make us after his own heart and will make our Hearts desires and minds pure and then they are perfect for nothing that is Impure and so imperfect can enter into the Kingdom of God Thus in our Minds if we do the will of our Father which is in Heaven we shall know of the words of Christ whether they be of God or no which they that heard them from his owne mouth and did not so could not know But we are not to condemne those that have not attained to our mesure of Light Grace Knowledge or Perfection but to let our Light so shine before Men that they may see our good works and glorify our Father which is in Heaven and then they will say God is in us of a Truth they will be able to understand it If we be strong we should help those that are weak in Light or understanding and should declare the Gospel to those that sit most in Darknesse and in the shadow of Death and guide one anothers feete into the way of Peace and then we shall be like him who is in our hearts meeke and lowly and so wee shall find rest unto our Souls and then when He who is now our Life shall appeare we shall also appeare with him in Glory And when we have received the unction of the Holy one in our Souls we are then come to the spirits of Just men made perfect and to the Church of the first-Borne which are written in Heaven and yet some that were so did not know by what Death they should glorifie God and in Death the Body is sown in Corruption it is raised in Incorruption sown in Dishonour raised in Glory sown in weaknesse raised in power sown in imperfection raised in perfection for this Mortall must put on immortality Thus
though we are risen with Christ in our Souls Spirits and Minds serving the Law of God in this Life with a perfect Hearâ— â—ay though sinne dwell in our flesh yet if we let it not raigne in our Mortall or imperfect Bodies so that we obey it not in the Lusts thereof then the Holy Spirit dwelleth in our minds and in our bodies which are the Temples of the Holy Ghost but if we let sin raigne then our Souls and Bodies are Denns of Theeves and Murtherers and the habitations of all Devills This for the present is my understanding which I pray may be enlightened and helped by the Father of Lights from whom is every perfect Gift to my selfe and all mankinde my brethren who have severall measures of the same Light and divers Gifts by the same Spirit of which I desire to be made partaker from themselves and shall highly rejoyce my selfe therein with them But the Ground to the understanding the things here mentioned and of all things contained in the Scriptures is exactly described in this Authors writings For they discover both where the Things themselves are to be found in which are hidden all Divine and Naturall Mysteries and likewise shew as with the finger how those secret things have proceeded to their Being and manifestation from the infinite Incomprehensibility wherein Nothing can be perceived and yet All things have proceeded from thence and how they have come to be as they Are to the discerning what the Effable Manifested Revealed God is and all Creatures whatsoever and amongst the rest what we our selves are and how we may attain the true only and eternal happiness and blessednesse of Life everlasting with and in God And can there be anything more usefull beneficiall necessary and worthy then this Also further by his writings we may come to understand how Christ is the Saviour of All Men and yet all will not attaine salvation Though it be confessed and must be granted that Eternal Salvation is attained by some Infants also by some innocent ignorant Persons of yeares that have been born of Hethenish Jewish and Christian Parents being such as have served God according to the Law of their fore-fathers with an upright Conscience as Paul who was a Jew and so the Eunuch Servant to Candace Queen of Aethiopia a stranger and Cornelius the Centurion and all others fearing God and working Righteousnesse in every Nation are accepted of him though they know nothing of the Great and Common Salvation that hath appeared to all Men as the Apostles knew it For if any be cleansed from his Sinnes it is done by the blood of JESUS CHRIST which clenseth us from all Sinne and this is effected in us and for us when we knew not and though we know not of it nor how it is done in the least to satisfie a Soul that it may undoubtedly be convinced thereof And indeed had not the Holy Scripture mentioned this thing concerning the Blood of Christ it had not been possible for any Man but such as the Prophets and Apostles were to have procured any that are now called Christians to Believe and Confesse it Neither can any understand this though he reade of it in the Scriptures but by the Holy Spirit within himselfe which proceedeth from the Father and the Sonne in the Soul of every one and by the word in the Heart the word of Faith which is God and Christ even that true Divine Light which lighteth every one that cometh into the world The same also may be said concerning all those that have been are or shall be saved though they attain not the understanding of the mysteryes of Salvation in this Life as those 〈◊〉 who wrote the Holy Scriptures neither can any understand them as they did but by the Same Gifts of the Holy Spirit in the Soul Therefore let none boast that he is not born among those that are called Heathens but among those that were outwardly called Jewes of old or Christians now or of the Church of Rome or Protestants or of the Reformed Religionâ—â— Presbyterians Independents Separatists Seekers or Perfectists though every one of these have outwardly a high Prerogative and Excellency above the Heathen yet the lives and fruits of these not exceeding their's they will â—â—se up in Judgment against these but let every Soule in Love rejoyce with all other Soules in this that God is our Father in whom wee live and move and have our Beings ruling in our Soules ' and manifesting his infinite Grace and Mercy and bringing all things to passe according to his unconceivable Wisdome and Goodnesse and according to the purpose of his good will towards Men which 〈◊〉 his Eternall Gospell To those that hearken and yeeld to his will and Word of Life alwaies calling in the Soul of every one or else none could be condemned for neglecting and contemning it as they shall be also provoking the Soul to forsake that which it perceiveth to be evill and embrace and Co-work with that which it perceiveth to be good Holy and divine within it selfe therefore also let every Soul groape after God in its Heart that it may feele and know him whom to know is Life Eternall and feele the Hope of enjoying the inestimable good things that are laid up for them that Love God though few here know anything thereof and yet he will certainly give them unto us at that Day which himselfe hath appointed which will also assuredly come though no man knoweth when nor what that day will be or bring forth but he to whom God doth reveale it Aud indeed such Person 's Writings whose unsterstandings have been filled with Spirituall Divine Wisdome are to be prized above all others And though it be an exceeding happinesse and joy to us that God hath bestowed so large understanding to those that have written the Scriptures and therefore we ought diligently and frequently to read and deeply consider them yet in most of the Mysteries thereof it remaineth very dark to us we having so little knowledge of the things it speaketh of therefore how highly in exceeding Love to the Scriptures should we value and esteeme the writings of this Author Jacob Behme which disclose the very things which are but briefly hinted therein and so fundamentally as to satisfie all the objections of Reason that can be made and which do also direct us plainly in the way to find the infallible Conductor the Holy Spirit which will open our understandings to discerne those hidden Mysteries mentioned in the Scriptures so long agoe that we through patience and comfort of them might have Hope And yet but darkly of purpose that some things should be kept secret from the beginning of the world and not revealed till the due time and season in every Age and some not till this last age which is appointed for the manifesting of all mysteries And because this Author could not so deepely and fundamentally disclose these mysteries but in