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
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 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
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-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-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
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
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
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-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
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
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
take it to d Or conceive it in their Heart heart and barre up the Gates of Heaven against thee If thou art faire Beautifull and comely of body be not proud nor doe thou despise those that are not like thee that thy simple brothers and sisters soule may not loath thee and reject thee out of their Minde Be humble that thy brother and sister may rejoyce in thee and present thy Beauty to the Praise of God who hath created so Beautifull a Chast and Humble Creature be e Courteous modest and friendly in words and works 6. Thou that art Rich let thy streames flow into the houses of the miserable that their soule may blesse thee Thou that art in Authority bowe not the Right to please the Mighty that the oppressed may blesse thee in thy Righteousnesse and then thou also art in the Congregation of Christ If thou art exalted to high dignity give not place to thy minde to flie aloft humble thy selfe in the Congregation of Christ and then the Congregation will blesse thee and will receive thee into their Love 7. O how well is it with the Rich and Potent when the meane and simple Congregation of Christ love and f Desire all happinesse to them blesse them O how well is it with a Teacher Preacher who is a right Minister of Christ who giveth the meate and drinke of Christ to the Lambs that are committed to his trust and refresheth them therewith so that they yeeld their soules into his obedience and heartily love him and desire all welfare to him O how happy and shining is he in Christ how Glorious a Shepheard is hee for his Lambs follow him and he bringeth them to the chiefe Shepheard 8. O how ill a condition is he in whom they curse according to his true deserts the bright Garment will be taken away from him and he putteth on the vizard of wickednesse But he that is cursed for righteousnesse sake he presseth forth as the Gold out of the g Or Stone oare and putteth on Christs Crowne of Martyrdome wherein all the holy soules at the Last Day will highly rejoyce in that he hath continued a stedfast Disciple of Christ who hath not looked upon honour power money or goods but hath rightly fed the sheepe of Christ 9. Deare Brethren and Sisters in the Congregation of Christ beare with us let us a little rejoyce one with another wee beare a hearty Love towards you and speake from the Spirit of our Mother out of the Spirit of the Eternall Wisdome of God viz. from the Spirit of humility 10. Wee will speake friendly with you concerning our Mother and concerning our Native Countrey wee will speake of Great Wonders how things goe with us all and so wee will comfort our selves for wee are in a strange Countrey wee will perswade one another and agree and will goe home into our own Countrey to our Mother O how will shee rejoyce when shee seeth her children come to her into the Eternity wee will tell her of the Great afflictions which wee underwent in h That is in the way from Jerusalem falling among Theeves Jericho wee will speake of the great danger wee were in among many evill Beasts wee will speake of the Driver or Oppressour who held us so long captive and wee will speake how wee were freed from him let us be unanimous that our Mother be not grieved and offended with us 11. Rejoyce yee Heavens with us and let the Earth be glad for the Praise of the LORD goeth over all Mountaines and Hills Hee openeth the Doores for us that wee may goe to our Mother let us rejoyce and be glad for wee were borne blinde and now are come to see Open the Gates great honour and reverence to Men even from a good meaning out of your Love as thankfull People towards the Government of the Holy Ghost But because yee have given such honour to Men as belongeth unto God though God was contented so long as they continued in the Love of God in humility therefore they are fallen off from n From beeing endued with the power of God and his true Ordinance what they were into lust after temporall honour and have fallen into a Lust to domineere with cunning and deceit over your Goods and soules and are become a snare unto you for the Antichristian Devill is slipt into them and the Spirit of God is departed from them and they have no more spoken from the Spirit of God but from their Pride and Art strange Languages must doe the worke and must be the bringers sorth of the Mysterium Magnum 19. But behold deare Brethren how very Theevishly they have dealt with you they have set themselves up over the Earth and have o Vsurped drawne to themselves all Power might and honour and ascribe all authority to themselves and have blinded you with flattering Hypocrisie and have lead you from God into Opinions and there you goe astray they have egged yee on to Contention and Warres so that you have murthered one another and wasted your Native Countreys they have bereaved you of body and soule also of your goods and witts and made you beleeve you did God good service in it when you became Enemies to those that are not of your Opinion and yet you are all thus blinde even on both sides 20. Behold these are the p That have Cure of soules Beneficed Ministers that have Livings Curats over your soules your Spiritualty the Clergy looke upon Popery whence hath that sprung from the Devill at Rome Hee hath caused Asia Africa Assyria Persia and Greece to depart from his deceit for the Antichristian Priest-Devill hath blinded the whole world and brought them into vaine Traditions and Opinions and turned them away from that unanimous Love he hath placed more holinesse in one Order and Opinion then in another and hath sold the highest Degree of q Such as the Orders or Ordinations of Deacons and the severall Orders of Priests or Presbyters and of Bishops Primats Arch-Bishops Cardinalls c. Orders for Money that Order which had much and rich Livings and Revenues must give much to the Chiefe Devill that he might be fatt and a Lord upon Earth the simple Lay People were perswaded these Orders were Holinesse and so worshipped before the Dragon in the Revelation and sought for Pardon Absolution and forgivenesse of sinnes from thence O how the Common people were tied to them whosoever spake against it was accounted a Heretick and the People burnt them with Fire thus did the simple People doe and were perswaded they did God good service in it 21. O thou simple r Devotion Holinesse thou art not Guilty in so doing neither shall it be imputed or accounted to you at the Last Day for you went on blindly in it and though on that day the Holy Martyrs shall be set before your eyes yet you have been Zealous for God in Blindnesse The
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
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
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
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
Eternity and n The Modell it is in the Eye of God as a figure and all the wonders of the Abysse of Eternity are therein and are beheld in the Light of the Majesty as one wonder in many Endlesse wonders 76. Also it is an Image of God a virgin full of purity and chastity and no begettresse for the Holy Spirit onely openeth the Wonders in the Power Erblicket 77. Yet this Virgin is the similitude of God his Wisdome wherein the Spirit o Discovereth it selfe discerneth it selfe and alwayes and in Eternity openeth the wonders therein and the more is opened the more is in it 78. For she * The wisdome is without ground and number and as unmeasurable as the Eye of God himselfe is there is nothing like her also nothing can be found that may be likened to her for she is the onely similitude of the Deity and the Spirit of God is her Essence therein 79. She is a Circle and Modell which so openeth our mind that wee see her and God in her for our will is cast into her and she is in our Will Therefore wee speake of God and see him in her as in our Owne propriety according to the hiddennesse of the Humanity this p Or Seeing sight is exceeding precîous 80. We must speak somewhat also of q Of the way or condition of Darknesse It is in it selfe an inclosing though there be nothing which barreth it up but it shutteth it selfe up and begetteth it selfe and is its owne Enemy to it selfe for it maketh its own source without Ground and number and hath no giver that can bestow this but the Darknesses owne Forme 81. It ariseth from the first Desiring when the Desiring r Or draweth into it selfe contracteth it selfe and impregnateth it selfe so that it becometh a very stinging bitter ſ Or astringent harsh hard cold wrathfull fire-fire-Spirit For the Desire causeth harshnesse by the Attracting in the will yet the drawing is stinging and the suffering bitter which the Will willeth not and therefore goeth forth from the stinging and entreth into it selfe and maketh a peculiar Principle wherein the Majesty appeareth 82. Thus the great Anguish ariseth in the bitter suffering and yet nothing is there neither that can suffer but it is thus in it selfe and it is its owne Life and if this were not the t Or glance splendour of the Majesty would not be the one is the cause of the other for the flash is in the Darknesse and the Light with the Majesty is in the Liberty 83. And this onely is the u Or differencing divorce that the Liberty is a still Nothing which receiveth the Light into it and maketh the Darknesse materiall and yet there is no comprehensible x Or Substance Essence but a darke Spirit and power a filling of the Liberty in it selfe that is within the desire and not without it for without it is the Liberty 84. Therefore God is the most hidden and the most manifest and that is the * Or Mysterium magnum Great Mystery and the Abysse is hidden and yet manifest as the Darknesse is to our fight But the source is unsearchable till the Will sinke downe into it and then it will be found and felt when the Will loseth its y Or Life Light And herein lieth the Ground of True Faith let this be told you yee Teachers in Babel 85. Seeing then there is an Abysse which in regard of the impression of the darknesse is called Ground wherein the source is a cause of the life for the wrathfull flash is the awakening of the life although it be nothing there but in it selfe and it is also a Desiring and that desiring is a seeking and yet it can find nothing but a glasse and a similitude of the darke wrathfull source wherein Nothing is 86. For it is a Figure of the Earnest wrathfull flash and of the sharp and z Sterne severe power which is Gods according to which he calleth himselfe a consuming Fire and an Angry a Or zealous Jealous God 87. And this glasse is also without Ground without beginning and without End and yet hath an Eternall beginning and an Eternall End and is the only Cause that the Abysse is blew dusky and fierie Ir is the cause of the Starres and Elements for the Firmament is a second Glasse proceeding from this 88. As there is a Threefold source in every thing and each is alwayes the Glasse begetter and cause of the other nothing excepted all things are according to the Essence of the Ternarie 89. Seeing then there is a Glasse in the Abysse in which the source beholdeth it selfe so it is also a figure and Image of the source which standeth before the source and doth or bringeth forth nothing but is a Virgin of the source wherein the wrathfulnesse of the Flash b Or discovereth it selfe discerneth it selfe infinitely without number and alwayes openeth its wonders therein by the bitter Spirit of the c Or rigling stirring Essences 90. which hath its life in the flash so that it flieth more swiftly then a Thought and even the thoughts of the Creatures are and proceed herein also the Spirits of all living creatures are herein with their root each life according to its Principle 91. And in this Spirit of the Fire-flash consisteth the Great Almighty Life for it is consuming as the flash consumeth the Darknesse and as the Fire consumeth all things and yet remaineth a Life in it selfe yet it is an Hunger and Thirst and must have d Substance Essentiality or else it remaineth a darke Hungry Fire a will to devoure and to enjoy nothing a will to Rage and sting and to finde Nothing but it selfe whence Essentiality viz. the water and also * Or Substantiality or Earth Sulphur is begotten and begetteth it selfe from Eternity to Eternity 92. And here my beloved friend seek the first root of the soule in the Fire life and the second in the life of the Light in the Majesty and so you shall finde Gods Image and likenesse and the Greatest e Or hidden secrets Mysteries of the Deity lying therein 93. And although there be such an Eye of the wrathfulnesse wherein the Earnest f Or strong or sterne severe Fire-life taketh its Originall yet it is not at all g Or rent sever'd from the life of the Light but is one only life that hath two Principles for it burneth in two sources which are within one another and it is one onely Spirit having two differences and two wills one will dwelling in the Fire and the other in the Light 94. And know certainly for a Truth that the darke Fire-life is the Abysse of Hell for it is the h Or sterne or fierce severe Anger of God 95. But doe not you seeke as Babell that great City of confusion upon Earth hath sought which wee blame not for any thing but
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
hence it followed that he was thrust out from the Divine Mysterie from the highest Thrones into the darke Magick fire and is throwne downe beneath viz. into the Abysse of the Darke world N. 39. where he must dwell without the Principle in the horrour of Fire that is in the first three formes m Or till fire or before the fourth forme which is fire it selfe of Fire in the Anguish and there he hath his Hell as below N. 40. is to be seene and thither also doe the damned soules fall where to Eternity they cannot see God The other line of the Crosse upwards 206. Over that line N. 1. above standeth Abysse Eternity signifying the Liberty without the Principle and thereby is n Or understood meant the Mysterie of the Eternity wherein every Creature standeth in its owne source in its owne fire whether in Darknesse or in Light and hath no other light but what shineth o Or in the Creature it selfe in it selfe and it also comprehendeth that light p Or beside it selfe outwardly without it selfe Both worlds viz. the Light and Darke world are in one another but the Light is not attained except a creature be capable q Or to receive it of it 207. There are Angelicall Thrones which we know nothing of our knowledge reacheth onely r In Locum or space or bounds unto the place of ſ Or that this world so farre as the kindling in the Creation did reach and t For a resemblance of it therefore this wheele is made with the Crosse in it SONNE number 41. and of the Heart 208. Over the upright line standeth SONNE N. 41. and at the left Angle or Point N. 9. FATHER and at the right line N. 14. HOLY GHOST signifying the Persons and birth of the Holy u Or Triplicity Trinity The ♡ in the Crosse is the Centre and signifieth the Eternall band of the x Or Threenesse Trinity 209. The word SONNE N. 41. signifieth the Word which the Eternall FATHER alwayes speaketh from Eternity in the Light and Darke world according to the property of each source 210. But the Three Persons are free from the Crosse and touch not the line which signifieth that God is free from Nature and is not comprehended y Or by in Nature but he dwelleth in himselfe and indeed also in Nature but is not comprehended by that which doth not z Give up it selfe to him yeild it selfe into him Of the Heart in the Crosse 211. The Heart in the Crosse signifieth first that the Heart of God hath manifested it selfe in Nature a Or with by the Principle of Fire whence the Majestick Light ariseth secondly it signifieth the Manifestation in the Humanity wherein the Heart of God hath manifested it selfe with a Humane Heart and how that humane Heart hath obtained the comprehension of the Holy Trinity as it is the Centre in the Crosse where we must understand the Inward man viz. the Inwward Heart 212. And we may see that the HOLY GHOST at the Right line N. 14. goeth forth from the Heart in the Light world which signifieth that the HOLY GHOST dwelleth in the New-borne Heart viz. in the Image and continually bringeth the Will of the Image into the Divine Light world and as this Heart in the Crosse is united b Or with to the Holy Trinity so must the Humane Heart c Or we meane understand the Inward man be united d Or with to the Deity that God may be all in all in him even will and deed 213. But the word SONNE number 41. standing above over the line of the Crosse severed from the Heart signifieth that the Man Christ is become Lord e Or over All. of All and is King over this whole Circle For God hath manifested himselfe in the Humanity and this Man comprehendeth the whole Divine f Or substance Essence in him for there is fulnesse there is God and the Divine g Or know or acknowledge Essence in him and without him we can finde God no where else but in the h Or substance Essence of Christ therein * Or Deity is the whole fulnesse of the i Col. 2.9 God-head bodily Heaven number 42. 214. The word Heaven upon the upright line of the Crosse number 42. signifieth first that heaven is in the Man Christ and also in us and that we must enter by his Crosse and Death into him in his Heaven which is himselfe for upon the Crosse Heaven is opened againe and borne anew l Or to us in us Secondly it signifieth that the true Divine Heaven is an Habitation m For. of the Divine Desire viz. of the Divine Magia Therefore it cannot be said that we enter into it but that we are begotten n Or into it in it o Or by out of Gods Fire in the Divine p Or substantiality Essentiality and no otherwayes but upon the Crosse viz. through and in the Birth of the Holy Trinity Pure Element number 43. 215. The words Pure Element number 43. upon the upper line of the Crosse signifieth the internall world out of which the Externall with the foure Elements is brought forth and its q Or substance Essence standeth in the internall roote Holy Ghost number 44. Sonne number 45. 216. Moreover it is to be noted how r Viz. pure Element those words stand begin and end for they begin at the outward Circle at the left hand where above number 5. the Holy Ghosts Character V standeth and below number 8. ſ Or Being or substance Essence and they goe through the two Circles at the Right hand to the t Viz. the space between the second Circle and the third second space which signifieth the Originall of the pure Divine Element the Habitation and u Or substance Essence whence it ariseth viz. from the Spirit of the Eternall Mysterie in the Divine Essentiality viz. in the Essence of the Great Mysterie and yet it is manifest onely in the second Principle viz. in the Essence of the Sonne and Holy Ghost as above at the Circle on the Right hand may be seene number 44. and 45. Father number 46. Holy Spirit of Divine * Or Wit or Reason Wisdome and understanding number 47. 217. The Pure Element is the working in the True Heaven and it shutteth it selfe in and up with the Crosse it is the springing or stirring in the Fire and in the Heaven of Light whence the Divine Essentiality understand the Essence and not the Spirit of God is a life for it reacheth not into the Essence of the Father number 46. below which Circle there standeth Divine wisdome but the Holy x Or Ghost Spi it number 47. giveth Divine y Or Wit or Reason wisdome and z Or knowledge understanding 218. The Element is an a Or substance Essence in respect of the Deity as the life
being it cannot get away upwards it runneth round like a wheele and breaketh asunder the contraction from whence the Essences of multiplicity doe arise 15. And this is the right Centre for in the wheele doth exist the nature of Mobility and of the Essences and it is a Band of the Spirit though without f Or perception feeling or understanding but in this Forme it is onely called the Centre for it is the Circle of life which the desiring hath shut up out of the still widenesse into narrownesse although it is not comprehensible but every where meerly spirit and forme of Nature 16. Seeing then that the Raver maketh such a stinging bitter wheele in the sharp cold therefore the Centre is so terrible like a great Anguish where the life is continually broken or destroyed and by the Essences is also built againe in such a manner and is like to Life and Death 17. The Phylosophers and high g Naturalists knowers of Nature write that Nature consisteth in three things viz. in h 🜠☿ 🜔 Sulphur Mercurie and Salt which is very right but the simple will understand nothing therein and although the apprehension of it was open to the wise so that they understood it yet at this present time very few understand the Centre but they have it in the Historie as also they have the Divinity or Theologie from the mouth of the Apostles which at present is also no other then a Historie without the power and the living Spirit which was among the Apostles as is cleerly testified by their contentious disputations lip-labour and dead Letter in their Teachings 18. Now seeing wee have through the Divine Grace attained the Light and are able to know the Centre which is the Birth of our life wee have power to demonstrate it and shew what is comprized and understood in the three words Sulphur Mercurie and Salt not that we thereby despise the ignorant blindnesse but as a Christian wee would willingly afford and shew them the Light And although our speech seemeth simple yet out knowledge meaning and apprehension is very Deepe none should be offended at the simple speech as if wee had not the deepe apprehension Let him but reade it with a true earnestnesse and consider seriously of it in the feare of God and he shall finde well enough what Spirits childe wee are in this writing but wee would have him faithfully warned concerning the scorners and hypocrites 19. As is mentioned concerning the Sulphur the Centre is and may very well be called PHVR but if the Light be generated the light that shineth out of the PHVR is called SVL for it is the soule thereof And as I say of the dark Centre wherein the Divine Light is generated the same I say also of Nature though indeed they are one but wee must so speake that wee might bring it into the thoughts of the Reader that he might incline his minde to the Light and so attaine it 20. For the two Formes viz. sharp cold and bitter stinging which are generated by the longing in the Eternall Will they hold the Centre and make the wheele of the Essences whence the i Or Thoughts senses as also perception and mobility continually arise Eternally 21. Now these two formes are in very great and terrible angu sh in themselves without the other formes that are generated out of them For the attracting sharp sourenesse is like to hard stones and the sting of the attracting is the breaker of the astringency and so it is like a wheele and may well be called PHVR the Language of Nature in that syllable doth declare 22. Therefore though the two formes enter so terribly in themselves into the Will and hold the Will in the darknesse yet the will cannot be captivated for its own propriety is to be meeke and quiet and that propriety it cannot loose in the two Formes for it is incomprehensible and yet it must be in the two Formes and dwelleth in the sting and is the flash thereof for the two Formes are darke in themselves but the Will is not so for it is free in it selfe but the two Formes take it into their property for it is their Father and it sharpeneth it selfe in their properties so that it shineth as a flash of lightning 23. For the soure astringency maketh dark and the bitter sting in the wheele dissipateth the Darknesse and so the liberty of the still will shineth in the wheele in the whirring as a flash of lightening for the will so sharpeneth it selfe from the soure astringency that it becometh very strong for it is as when steele and a stone are knocked one against another to strike fire 24. For there is understood to be in the Fire two things viz. the liberty k Extra naturam without Nature and the soure strongnesse of Nature as you have an Example in a stone out of which you strike Fire For when you strike upon the sharp of the stone the bitter sting of Nature sharpeneth it selfe and is l Vexed or angred stirred in the highest Degree For Nature is dissipated or m Shivered to pieces broken asunder in the sharpnesse so that the liberty shineth as a flash of lightning and that you may heere see to be true for as soone as the liberty shineth it consumeth the Darknesse and thence it cometh that the sharpnesse of God the Father is a consuming Fire For as soone as the flash in the sharpnesse seizeth on any thing that is essentiall it consumeth it instantly so that there is no nature more left 25. And the cause of the flash going out so suddenly is that the sharpnesse cannot retaine it for the flash is free from Nature and is onely seene in the breaking 26. And wee give you to understand that this liberty without the Nature is God the Father and the Nature is thus generated in him so that he is Omnipotent over Nature even as the minde of Man is above the senses for it hath all one Originall as wee will shew you hereafter following 27. Further concerning the Birth of Nature wee give you to understand this by way of similitude When the flash shineth thus in the soure anguish then there is a very great crack which the sourenesse captivateth and terrifieth much more for its dark propriety in the soure Death is killed in a moment so that it looseth its soure propriety and sinketh back and can no more attract so strongly and then the flash goeth directly through the sting of the raging of the whirring wheele where the sting must spread forth on each side and the flash goeth through the midst and so the wheele cometh to be a Crosse and can no more whirle about but standeth shivering in the sharp Might of the Will of the Eternall Liberty which is God the Father 28. And now when the strong sourenesse hath captivated the flash of the Liberty that it looseth its propriety then the fourth forme
Tune For the flash maketh the tune and it is the Salt-Spirit which u Or knocketh soundeth and its forme or quality is gritty like sand and herein arise noises sounds and voyces and thus CV comprehendeth the flash and so the pressure is as a Winde that thrusteth upwards and giveth a Spirit to the flash so that it liveth and burneth Thus the syllable VS is called the burning Fire which with the Spirit continually driveth it selfe forth and the syllable CV presseth continually upon the flash 43. And the third word SAL is the salt-Salt-Spirit because the auntient x Philosophers Wisemen saw how Nature is thus divided into many parts and that every Forme of Nature hath a parricular Matter in this world may be seene in the Earth and that the salt-Salt-Spirit especially is the greatest in corporeall y Or substances things for it preserveth the Body that it doth not decay therefore they have rightly set downe this Gate onely which is the Mother of Nature For out of this forme in the Creation Earth stones water and all sorts of Mineralls were made yet With the mixture of the other Formes as you shall see hereafter My beloved Reader understand us thus according to our own sense meaning and apprehension 44. The foure Formes in themselves are the Anger and the Wrath of God in the Eternall Nature and they are in themselves nothing else but such a source or property as standeth in the Darknesse and is not materiall but an Originality of the Spirit without which there would be nothing 45. For the foure Formes are the cause of all things as you may perceive that every life hath poyson yea the poyson it selfe is the life and therefore many creatures are so venomous because they proceed from a poysonous Originall And you must know though these be the chiefe causes of Nature that Nature consisteth in very many more other Formes for this maketh the wheele of the Essences which maketh innumerable Essences where every Essence is againe a Centre so that a whole Birth of cleane another Forme may appeare 46. Therefore the Power of God is unsearchable and our writing is not to that end that wee should search out the ground of the Deity in the Eternall Nature and lay it before any no that cannot be but wee will direct the blinde the way that himselfe must goe wee cannot goe with his feete but as a Christian we would faine lead him and impart to him what we have not out of boasting in our selves but that wee might helpe to plant the great body consisting of the Members in Christ of which wee will make mention hereafter to which end these very high things are mentioned that wee might shew you the right marke in the Originall that your selfe might see and learne to understand the course of the world and how blinde all are concerning God and what the cause and end of z The blindnesse of the world it is 47. Wee tell you this that you might rightly consider it for these foure Formes are in all things yet in this world as in the third Principle they are not understood to be in their a Or their utmost effect very eager Essences For the vertue of the Sunne in the Elements tempereth all things so that the Essences stand not in such a wrathfull source or property but are as a pleasant friendly life as the Light out of the second Principle which is the Light out of the Word Heart of God the Father doth enlighten the foure Formes in the Centre of the Angelicall Spirits so that they are in their own Centre friendly lovely and very pleasant 48. And you should well consider the Fall of the Devills who have lost the Light of the Heart of God and must now stand in the foure Formes of the Originall in such an anxious source or condition as was above mentioned 49. Thus is the soule of Man also together out of this Eternall Band breathed into Man and enlightened from the light of God but in the fall of Adam it is gone out from the Eternall Light of the Heart of God into the light of this world and it hath now to expect if it have not entered againe into the light of God when the light of this world doth breake off from it that it must then remaine in the foure Formes without the light in the first Birth of the life with the Devills 50. For the foure Formes without the Eternall Light are the Abysse the Anger of God the Hell and the horrible flash of fire in the wheele of b Or breaking Corruption in the flying up of Mercurie or the terrible cracking noyse Their light is in the Brimstone-Spirit which they must awaken in themselves or else their Spirit standeth in Eternall Darknesse its living Forme of the Abysse is a Dominion of a severe eager property or source which climeth up in the flash of Fire willing to be above God and the Kingdome of Heaven and yet cannot reach nor feele nor see them for c The Eternall Darknesse it is a Principle which comprehendeth neither this world nor the Angelicall world and yet is not severed but is in one and the same Place 51. For wee offer to your consideration that as wee Men with our Earthly eyes which wee have from this world cannot see God and the Angells which yet are every moment present to us yes the Deity it selfe is in us and yet wee are not able to comprehend it except wee d Set all our thoughts and resolutions upon God and Goodnesse put our imagination and earnest will into God and then God appeareth to us in the Will and filleth the Minde where wee feele God and see him with our eyes viz. the eyes of our Minde 52. So also if wee put our imagination and will into evill and wickednesse d Set all our thoughts and resolutions upon God and Goodnesse then we receive the source of Hell in the Wrath and the Devill layeth fast hold on our very Heart in the Anger of God yet wee see him not with these eyes onely the Minde and poore soule in the Eternall source of the Originall understand it and tremble at the Wrath so that many a soule despaireth and casteth it selfe into the source of the Originall and driveth the body to death by sword the rope or the water that it may thereby suddenly be ridde of the torment or source in this life which is from the Third Principle For that soule standeth between the Kingdome of Heaven and the Kingdome of this world in scorne and therefore maketh hast to the Abysse 53. Also wee give you very earnestly to consider that God did not create a peculiar Hell and place of Torment on purpose to plague the Creatures viz. Angells and Men because he is a God that willeth not Evill and doth himselfe forbid it and hath therefore suffered his Heart to become Man that he might redeeme
if the Deity had a beginning or were subject to any alteration no but I write in what manner it may be learnt and understood what the Divine Essence is for wee can bring no Angelicall words and though wee could use them yet they would appeare in this world no other then Creaturely and Earthly to the earthly Minde For wee are but a part of the whole and cannot speake h That which is perfect the totall but in part which the Reader ought to consider 67. For the Divine Minde in the Heart of God that is onely totall or perfect but else there is nothing totall for without that all stand in the Essences and God onely is Free and nothing else and therefore wee speake but in part and comprehend the totall in the Minde for wee have no tongue to expresse it wee only bring the Reader to a i Which reacheth to heaven Ladder he must goe up himselfe 68. If wee will rightly speake or write of God wee must speake of the Light and of the flame of Love for therein is God rightly understood 69. Wee cannot say that the source of the fire is Light we see it onely shine out of the Fire Thus now wee have informed you concerning the Originall of the Fire how it is generated in the wheele of the Essences in the hard anxious sharpnesse and receiveth its shining out of the Eternall Libertie where the libertie is driven on in Nature so that the libertie becometh a source or propettie which is Fire 70. So also wee have mentioned how the flash instantly presseth through the wheele of the Essences and maketh a Crosse and then the wheele of the Essences turneth round no more but standeth wavering in the sound of the crack and all Essences receive their vertue and strength in the flash of the Crosse for the flash presseth right through and divideth the Essences of the wheele and the Essences presse through k Squarely Crossewise on each side flatly upon the flash for the flash is their Spirit which in the soure astringency maketh a Brimstony Forme 71. Thus the birth standeth square like a Crosse and hath beneath the Centre of the Birth which driveth up the flash aloft and so the whole Birth is as a sprout where the fire driveth up and the Essences hasten after the fire-Spirit as their own spirit which attracteth and desireth them for they are its food and nourishment and it is their life and one is not without the other 72. Now understand us concerning the Crack of the Fire for it is horrible and consuming and overcometh all the Formes of all the Essences for as soone as the twinckling beginneth all the formes of the Darknesse are consumed and the dark soure astringency viz. the sterne Death trembleth at the life and falleth back as dead and overcome and of hard becometh feeble and weake and so becometh heavy as being impotent and not l Not able to subsist fix in it selfe and thence cometh weight in Nature For the soure astringent Matrix becometh thin and light and a water-Water-Spirit from whence the Water is Generated 73. And now this Crack of the soure astringency in the Dark Death is a Crack of Great Joy for of dark it becometh light and or when the flash twinckleth in the soure astringency of the sting the sting is terrified much more then its mother the soure astringency and yet it is no hostile crack or terrifying but a very joyfull crack or terrour of exulting that its mother is so thin pliant and soft whereby the sting looseth its fiery propriety and in the Liberty of the Eternall Will in the Centre becometh white cleere light amiable and joyfull and herewith springeth up the fift forme of Nature viz. the friendly Love 74. For there the flash desireth with great longing to have its mother for its food and here is the true originall of Life for it is the kindling of the Light in the soure astringent Matrix where the severe tartnesse is turned into meeknesse and you should rightly understand it here that it is not so wholly in the Centre of its being but as I may say in a similitude it is as if Oyle were generated in the Meeknesse out of which the Light shineth constantly and remaineth for ever in which the flash looseth its propriety and so out of its forme a shining and light is produced wherein there is a m Or Severall distinct Centre out of which the Great Joy springeth up and yet the first foure formes keep their own Centre to themselves For the Darknesse remaineth as an inclosed thing and the Light shineth in the Darknesse and the Darknesse comprehendeth it not 75. Thus there are two Principles which are therefore two because the Meeknesse existeth out of the first Eternall Will which Will is free from the Matrix or Nature and is as thin as if it were nothing and is still and quiet Now that which is still and without a being in it selfe that hath no darknesse in it but is meerly a still cleere light Joy without Essence and that is the Eternity which is without any thing and is called God above all other things for there is nothing Evill in it and it is without a Beeing 76. Understand us thus God the Father is so in himselfe but without a Name for he is in himselfe the light cleere bright Eternity without a Beeing if wee speake meerely of the Light of God 77. But since he will not be without a Beeing therefore wee consider his will which he conceiveth in himselfe out of nothing but meerly out of and in himselfe and wee understand the desire is in his will and that in the desire there is the Centre of the Genetrix wherein the Beeing is Generated 78. Now the Eternall Genetrix desireth nothing but the Word which doth create in the Genetrix for the Eternall still and light Joy createth nothing but is meerly still and light for where there is no darknesse there is meere light without alteration but the Genetrix in the desire maketh the attraction so that there is a Darknesse which is Eternall wherein Nature is Generated as is mentioned before 79. And now the Eternall Genetrix in the first longing desireth the Liberty viz. God and not the Darknesse in it selfe for he willeth not her but the Word which createth in the longing of the Genetrix and yet there can be no Genetrix without the attracting which impregnateth it selfe in the will in which impregnation the Centre of the Nature doth consist and there would be no Word if there were no Nature 80. For the Word taketh its originall in Nature and wee heere give you highly and dearly to understand that two words are Generated in Nature one is the first Centre of the Genetrix in the sterne Wrath to expresse the strong might of the Mother of the first soure wrathfulnesse in the Fire which is heere called the Nature of God the Father which
he thus generateth in his still Joy in the conception of his will without touching the Liberty of the Light 81. And the other Word is that which n God the Father he generateth out of Nature out of the Meeknesse understand that wherein the Eternall Liberty of the Light is which is called God which is o Or ariseth out of Nature out of Nature and so the dark nature disappeareth which is still in the fire of the sharpnesse as is mentioned before and yet the soure astringency in its own dark propriety is terrified and looseth its eagar propriety 82. For the flash maketh the dark stern Might thin againe and so a sprout springeth up therein out of the innumerable Essences and this is the vertue or power of the second Centre for in this springing up there is a Love-desire and the Eternall Light catcheth hold of the Liberty p Extra Naturam without Nature so that the Liberty p Extra Naturam without Nature kindleth in this Love and becometh a burning Light wherein the Glance or brightnesse ariseth 83. For there is no Glance p Extra Naturam without Nature though indeed there is a light pleasant habitation but the Glance ariseth first from the sharpnesse and yet in the springing up of Love there is no sharpnesse that is perceptible though indeed it is really and so it is a Birth of Joy and a right fulfilling of the first Will which is Gods which he putteth into desiring and so Generateth Nature and out of Nature he generateth the sprout or word of Love 84. Thus the second Sprout or Word of Love dwelleth in the First Will and is its right fulfilling which it q Or wherein it is well pleased desireth for r The Love it is meeke pleasant and friendly and is the vertue and heart of the first Will from whence the Eternall Desire continually Å¿ Or Expresseth its Essentiall Word is sprouting and subsisting 85. And thus the Light breaketh open the Gates of Darknesse and the loving Sprout or second Word which is the heart of God springeth up out of the Dark Nature and dwelleth in the Eternall Stillnesse of the Father and is called his Sonne for the Father Generateth him out of his Eternall Will and herein is the Glance Lustre Glory or Majesty of the Father manifested which otherwise in the first Will in the Dark Nature appeareth only in Fire but in the second Centre it appeareth in the Love in the Light and here Love and Enmity ought to be considered and how they oppose one another 86. For Love is Death to Wrathfulnesse and by its shining taketh away the Power of the Wrathfulnesse And heere the Power of God in Love and Anger is rightly to be considered 87. But that the Love may thus be Generated is caused by the first Will from the still habitation for the still and cleere habitation which is without a source desireth no fiercenesse and yet causeth fiercenesse and if the fiercenesse were not there would be no sharpnesse and so the second Centre of Love would not be generated neither out of which the supernaturall light shineth where then the Name of God the Father and of God the Sonne existeth 88. For if the Eternall Liberty did not Generate the Beeing of Nature there would be no Father but a meere nothing but since it doth generate the Beeing of Nature therefore the Generator whence it is Generated is called Father 89. Thus the Light shineth in the Darknesse and the Darknesse comprehendeth it not as John saith and thus Light and Darknesse are opposite one to another and so the Light is Lord over the Darknesse and it is an Eternall Band where one would not be without the other and heere we are rightly to consider the Enmity against the vertue of the Light of God how each of them taketh its originall 90. For the Darknesse holdeth in its Centre soure fiercenesse stinging Anguish in the brimstone-Brimstone-Spirit woe in the flash of fire great fire in the Breaking Wheele ascending of the Essences in the flash of the Might of the fire and yet there is no flying out but it causeth such a will of flying out or flying away and that is a Spirit and it is the Band of Nature which God the Father Generateth in his Will wherewith he manifesteth himselfe in the Eternall Stillnesse whereas otherwise there would be nothing and herein is God the Father with his Might and fiery sharpnesse an angry Zealous Jealous God and a Consuming Fire 91. Let this be shewen you O yee Philosophers which from the Counsell of God is opened to you in the Seventh Seale in t The seventh Seale is the Holy Ternary Ternario sancto 92. Thus the fountaine of Love is a clasping and keeping in of the fierce wrathfullnesse yea an overcomâ—ng of the fierce Might for the Meeknesse taketh away the property of the fierce soure hard Might of the Fire and the Light of the Meeknesse holdeth the Darknesse captive and dwelleth in the Darknesse without being comprehended by the Darknesse 93. And thus the fierce might willeth nothing else but the fiercenesse and the u Or to shut up in Death shutting in of Death for the fierce sourenesse is the shutter up in Death and the Meeknesse presseth forth as a sprout and groweth our of Death and overcometh it and maketh the Eternall Life and turneth Enmity into Love 94. Let this be a Light unto you O ye Theologists or Divines and consider the writings of the Saints better and behold the Wonders of God with other Eyes Consider what God is in Love and Anger and observe how two Principles stand open where each is desiring desist from the Naturall Wisdome of this world and consider the Eternall Nature and so you shall finde God and the Kingdome of Heaven Your z Cannons and Ordinances Lawes will not doe it if you would know God another manner of Earnest or Zeale must be used then to make Conclusions in Councells and Synods you must goe out from y From wrangling contentious disputation Babell that you may attaine the Centre of the Sonne of God and so you shall be borne or Generated in Meeknesse and in Love and then you may feed the sheep of Christ otherwise you are Theeves and Murtherers and step into the Centre of the fierce Wrath where you doe nothing else but devoure the sheepe of Christ with your blowing up of hellish Fire O how falsly doe you deale against Love how will you appeare when the Sun riseth and when you shall stand in the Light it shall hereafter be set before your eyes The Third chapter 1. AND now if we will dive into the blessed Birth of Love and search how it is Generated and where it hath its Originall wee must search the Centre inwardly and set the Sixt forme of Nature before us viz. Mercurie wherein the sound sound or noise is Generated and so wee shall finde in the
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 burning Torches which is the Spirit of Gods Bride declareth in the Apocalyps that when the seaventh seale shall be opened then shall the hidden Mystery of the Kingdome of God be accomplished 79. For the Lamb which was slaine did at the time of the seaven Seales take the booke out of the right hand of him that sate upon the Throne and opened the Seales thereof and the foure and twenty Elders fell downe before the Lamb and said Thou hast opened the booke and broken open the Seales Praise and Honour and Glory to God and the Lamb which was worthy to take the Booke and to breake open the Seales thereof and the Whore together with the Dragon was cast into the Lake of Fire If you understand not this you are under the Seales 80. Behold when the seaventh seale shall be opened then the Arch-Shepheard will feed his sheepe himselfe in his greene Pasture he leadeth them to the springing Waters and refresheth their soules and bringeth them into his right Path and is a good Shepheard and the sheepe follow him and he giveth them Eternall Life 81. g Note At that time Babel that Great City on Earth breaketh in the Wonders and all the soules of those that are written in the Booke of Life in the Glassie Sea or Angelicall world all those that are borne of God doe goe out from her and that is the h Or habitation Tabernacle of God with Men for he that seduced them is sealed up the Light driveth him away 82. Therefore hearken you that are drowsie and awake the Day breaketh it is high time that you may not be captivated by the Anger in Babel there is great earnestnesse or severity at hand leave off your contention about the Cup of Chr st else you will be found to be but fooles in the presence of God your Decrees availe nothing when you assemble together and make results and conclusions saying thus wee will have it this Confession of Faith thus wee will beleeve and then the Church of God will be upheld and another party gainsayeth and they call one another Hereticks and so you lead the blinde Layity captive in your Devillish Contention in your Pride 83. You binde the true meaning of the Scriptures to your Art he that hath not been a Student or Scholler in that can have no understanding in the hidden Mysteries of God you say O you proud blinde Men how you suffer your selves to be seduced by i Or your own Inventions and Conceits humane Traditions without the Spirit of God how will you stand in the Day of the Judgement of God with your confounded Sheepe which you have thus led along in blindnesse You have filled them full of reproach and blasphemies and have ridden up and downe upon the Dragon in meere hypocrisie covetousnesse high-mindednesse and false Teaching outwardly you have made a faire shew and inwardly you have been full of the Devill 84. Where is your Apostolicall Heart Have you Christ in you Wherefore then do you dispute and contend about him and make the common Lay people contend also who know not what they doe they play upon your Musick and dance after your Pipe and would rather loose their lives then leave your follies and enter into the Life of Christ 85. O simple k Or Holinesse Devotion Wherefore doe you not take Christ your true Shepheard to be your Shepheard and let the Wolves goe you need not to be contentious about the Kingdome of Christ neither have the Wolves any power to give it you or take it away from you you need not aske where is Christ is he in the Baptisme or is he in the Supper is he in the Hearing of the Preacher or Ministry as is so hard pressed upon people now adayes 86. Doe but marke and incline your heart minde and thoughts unto Christ that Christ may be borne in you and then you have Christ the Baptisme l Supper of the Lord. Sacrament and the Holy Ghost in all Places you have him in the hearing of the Divine m That Word is neere that is in thy heart Word 87. The Covenant and n Baptisme and the Lords Supper Testaments of Christ have indeed been long used without faith and therefore are but hidden seales but if you be once borne in Christ then they become opened seales in your heart in your soule all is yours Christ is in the Father and you in Christ are also in the Father and the Holy Ghost goeth forth from the Father in Christ and also in you the word of Life is alwayes in you what doe you then seeke after for salvation When you heare teaching of God then the Spirit also teacheth from your heart and there is one Love one Christ one salvation in all places wheresoever you are there is the Gate of Heaven it is not onely in the Churches of stone where men glister in Pride but where there are penitent people together in true sorrow who with earnest desire long after Gods Mercy Barmhertzigkeit who willingly speake of Love and of the Wonders of God there is the Gate of Heaven 88. Heare O thou blinde Babel should the Holy Ghost worke powerfully in your words When you stand before the Congregation and despise your forefathers or Predecessors for their blindnesse in their opened seale whereas you your selfe are a false malicious Adder and teachest nothing but sedition contention and scorne you doe not powre the Holy Ghost into your Hearers as you boast but you drive into them the spirit of contention you teach scorne and not love What doth the Lay Man know of those that were dead a thousand yeares agoe are not o The Dead they in the power of the Judgement of God and not in your power you judge and condemne many that are in the Angelicall world should then the Holy Ghost in your false judging be preached into the hearts of Men by you you preach not the Spirit of Christ but the Spirit of the Devill into their hearts insomuch that they rely and depend upon your fables and let goe the highly precious word of Christ 89. Looke p Or upon the doings of the Apostles into the Acts of the Apostles when they were together very unanimously with great desire of the Kingdome of God and spake of the Works and Wonders of God and of his Love towards Men how the Earth moved under them and the Holy Ghost also moved the Earthly Centre for great Joy But had they sat together to deride the Pharisees and scorned and made a play-game of them the Holy Ghost would not have been so powerfull among them 90. Therefore open your Eyes yee children of God and goe into the Temple of Christ and hang no more to the Temple of dissimulation to the Hypocrites and Murtherers Yet I doe not hereby prohibite the Stone Churches but I teach that the Temple of Christ is in all places indeed the greatest Pomp is exercised in
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
Corporeity and the Spirits and indeed the Spirits are creaturely and substantiall though incomprehensible to us therefore wee will further shew you the Kingdome of Heaven with its Spirits and formes and after that the humane Kingdome whereby the Great Wonders of God shall he brought to Light Let none be wilfully blinde it may be demonstrated in every thing in whatsoever you look upon especially in Man for he is the Image and similitude of every thing and therefore is called the Similitude of God 58. There is no Creature either in Heaven or in this world wherein all the Three Principles stand open as in Man and if his soule be borne in God he excelleth the Angels in the Wonders as I will shew you hereafter 59. But if this Text or Matter happen to be difficult for the Reader to understand wee would have him admonished too reade it patiently and diligently and though he be not able to comprehend it presently yet it will be very usefull to him hereafter when the Theefold Life of Man shall be written of and then first rightly come into his understanding so that he himselfe will then esteeme it for a Great Jewell 60. For the Minde doth not leave of searching till it come to the Innermost Ground which is heere shewen But if it reach not the Ground it sinketh downe in the Ground and cannot apprehend it and then cometh doubting unbeliefe and contempt into the Minde as if this writing were not worth the troubling ones head about it therefore wee would have the Reader admonished not to jest with the high hidden Mysteries for thereby the Spirit of God is blasphemed 61. And it is with the Minde as with Lucifer when he saw the greatest hidden Mysteries of the Deity stand in such humility he took offence at it and entered into the fierce Might of the Fire and would domineere with his own selfe wit and reason over the Heart of God he would that God should be in subjection under him he would be the framer and Creator in Nature and therefore he became a Devill 62. For in the meeknesse and lowlinesse consisteth the Kingdome of Heaven with the Angelicall world and the vertue of the Heart of God 63. For the Light consisteth in meeknesse and though it hath its Originall out of the Centre of the Fire viz. out of the sharpnesse of God yet it placeth its Centre in very great Meeknesse for the Liberty without Nature is the End of Nature and the Light dwelleth in the Liberty as a Glance or brightnesse of a still c Habitation Joy and the Word proceeding out of the powers of Nature is the Fire of the Light out of which the shining goeth forth and enlighteneth the whole Deepe of the Father so that it is one Essence together but with three Distinctions where every Distinction hath a Centre and may be called a Person 64. For the Father generateth the Nature out of the Eternall still Liberty which is himselfe and yet in the stillnesse is not called Father but in that he is desiring or Generating and d Conceiveth frameth or purposeth comprehendeth a Will in himselfe to have the Genetrix of Nature to be there he is knowne to be a Father from whom all things proceede as out of his first Will through all Wills 65. Even as the Minde of Man is but one onely will which is desiring and yet conceiveth in it out of the Eternall Will innumerable Wills and one alwayes goeth forth out of the other Whereby wee see and finde that the first Will is Master and the other recomprehended Wills leade to Light and Darknesse to joy and sorrow according as they conceive any thing good or evill in them as Reason can discerne So it is also in the Father in Nature but not in the Liberty for there there is nothing in himselfe but the Light Eternity 66. Beeing then a twofold comprehension thus proceedeth out of one will as to joy and sorrow love and hate therefore each hath its birth to e Or to a contrary will out of one and the same point will againe out of one into many Nature hath its will to the sharpnesse of its sterne Generating and the first will of the Father which ariseth out of the Light Eternity to the still meeknesse even as the still Eternity is in it selfe a still soft joy without substance 67. Thus there is a twofold driving in one onely substance and therefore also two Centres are generated the one tendeth to meeknesse and the other to fiercenesse and yet are not severed for the fiercenesse in Nature is the first and out of the fiercenesse is the meeknesse generated which is the other and one without the other would be onely a still Eternity 68. Therefore now the Meeknesse is the Sonne of God which dwelleth in the still Eternity and f Satiateth quencheth or alayeth mitigateth the Wrath and is therefore called the Sonne because he is Generated out of the Fathers Nature and is called the Word of the Father because he is with the Glance of the Eternall Liberty proceeding out of the Eternall Liberty out of the Wheele of the Essences out of the Formes of Nature as the life of Nature expressed in the Liberty of the Father and is called a Person because he is a selfe subsisting g Substance beeing or thing Essence which doth not belong to the Birth of Nature but is the life and understanding of Nature and is called the Heart of the Father because he is the vertue and power in the Centre of Nature and he is in Nature as the Heart in the Body which giveth strength and understanding to its Members and is called the Light of God because the Light is kindled in him and taketh its originall in him and is called the Glance or brightnesse because in the Eternall still Liberty he maketh a Glance or Lustre which taketh its originall out of the sharpnesse of the Eternall Nature as is mentioned before And he is called the Love of the Father because the first Will of the Father to the Genetrix of Nature desireth only this his most beloved Heart and this in the Will of the Father is the best beloved above Nature and yet is his Essence And is called Wonder because he is the Creator of all things by whom all things out of the Centre of the Essences of the Father are brought to light and beeing so that the Nature of the Father standeth in Great Wonders 69. And this is the diversity and the cause that the Father and the Sonne are called two Persons and yet are but one God in one onely Essence that is the Father is the Generator of Nature because it is Generated by his Will out of the desire and because his Heart severeth it selfe from Nature and is not comprehended by Nature and exerciseth a severall Centre viz. the Love and the Father exerciseth the Centre of Wrath in the sharpnesse of the Father is the
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
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
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
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
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
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-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
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
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
goeth 25. Although the wise Magi and Mathematicians have made a Sphere and described the Wheele yet that is not enough it is indeed a help to the unskilfull to consider of the Mysterium Magnum the Great Mystery but the wheele hath a much more subtile understanding and cannot be made in any Circle after this manner for it goeth into it selfe towards the Heart of the Sun and out from it selfe towards the figure of the Substantiality it driveth upwards and downwards for the Spirit of the Tincture viz. the right fire-life driveth upwards inwards towards the Liberty of God and yet desireth the Spirit of the Substantiality which driveth downwards for without that the fire-life doth not subsist thus the fire-spirit turneth it selfe about as it were sidewayes and alwayes reacheth after the spirit of the Substantiality and the spirit of the Substantiality flyeth from the Fire but since it is generated out of the fire-Life and cannot be severed from it therefore it is wheeled about with the fire-spirit For when the fire-spirit wheeleth to the right-side and reacheth after the spirit of the Substantiality then the spirit of the Substantiality wheeleth also on the leftside upwards and that maketh a wheeling round and one maketh hast after the other for the substantiality flyeth from the Fire and yet it cometh out of the Fire as you see that out of the Fire goeth Aire and b Or the Aire cometh to be Water out of the Aire Water which is the substantiality 26. Thus the Fire which is an Anguish desireth meeknesse and the Liberty which is without source or paine and reacheth after the Water-source and the meeknesse viz. the Water-source desireth a Body that it may be free from the fire and covered and the Fire runneth alwayes after the Water and the Water flyeth from the Fire for if the fire should goe away upwards and the water goe away downwards there would then be a great severation between them and each both the fire and the water would die and come to nothing But being the fire inclineth towards the Water and refresheth it selfe therein it so preserveth it selfe and can send forth the Spirit of the Aire againe from it selfe so that the life subsisteth 27. Thâ—s wee shew you The Great Mysterie Mysterium Magnum that you might learne to understand how far you should goe and where your Number and End is for the Fire c Or according to after the seaven spirits of Nature is the d The 8th Number or Forme Eighth Number and is a cause of the seaven Spirits Now no creature subsisteth in the Fire for the Fire consumeth the substantiality wherein the Naturall life standeth But yet the Fire maketh Tincture and that Twofold one reching inward into it selfe after the Eternall Liberty after the still Meekness that is without beeing and the other reaching forth out from it selfe after the outward substantiality viz. after the Oyle which cometh out from the Water which is from Venus and wherein its outward splendour and shining doth spring up and in the inward Tincture in the desiring of the Eternall Liberty the Majesty of the Liberty springeth up 28. Understand us rightly thus the Fire hath the e The 8th Number or Forme Eighth Number and the inward Tincture hath the f The 9th Number or Forme Ninth Number and so far onely wee ought to goe for the g The 10th Number or Forme in the Eternall Fire Tenth Number is the Eternall Fire of God and holdeth in the midst of its Birth the Crosse which severeth the Centre of the Eternall Nature into two Kingdomes of which wee have made mention formerly and what creature soever will goe back through it that creature cometh through the Kingdome of God back againe into the outermost out from God and out from this world back into the Centre of the Fire as into an Eternall Darknesse where the Fire is black and a perpetuall Hunger The kindling of the Light of the Fire standeth onely under the Grosse in the Meeknesse in the Ninth Number which is a h In numeration the Places signifie 1. units 2. tens 3. hundreds 4. thousands single Number the Tenth Number is a Twofold Number and belongeth to Angels and Men but they ought not to reach further into the Centre of the Crosse but must stand there before the Crosse of the Number Three and cast their Mindes downe into the Tincture of Humility backwards into the Ninth Number and looke forward into the Tenth Number buy with a i Fearing God Timourous Minde not desiring to create and have any thing in the Tenth Number viz. to goe back into the Centre of the Fire of God but highly rejoyce before the Tenth Number Eternally and with their songs of Praise and Halelujahs sing Holy Holy Holy is our God the Lord k Zeboath of Hoasts and that song is a food to the Divine Fire from whence goeth forth in the Divine Essences the Wonder Paradise the Element and Heavenly Substantiality and it standeth before the Number Three as a Virgin of the Eternall knowledge of God and that is the Wisdome of God for in the Wisdome appeareth the substantiality of all Divine Essences which to write of heere wee have no more Pen nor Tongue 29 Onely wee shew you how far you should search into such a Revelation for in the Ninth Number you see all things for it is the Tincture of the Heavenly Life you see in the Ninth Number the l 100th Number Hundreth Number of the Virgin of Wisdome and also the m 1000th Number Thousandth Number of the Crowne of the Majesty 30. But you must not search further into the Tenth Number there to search and dive into the Abysse else you goe out from God as Lucifer did who would faine be a Creator in the Tenth Number and did seeke to have the fire of the Eternall Originall and therein he must remaine as in the Death in the Darknesse Eternally 31. Therefore let the Reader be warned not to dive further into these very deepe Writings nor plunge his will deeper then so far as he apprehendeth he should alwayes rest satisfied with his apprehension for in the apprehension he standeth yet in the n Or Matter Substantiality and there he o Note erreth not how deepe so ever the Spirit leadeth him for to one more will be given then to another And this only is the Mark to be aimed at every one continue stedfast in Humility towards God and submit himselfe to God that he may make the Will the Deed as he pleaseth When you doe that you are in your selfe as dead for you desire nothing but Gods will and the will of God is your Life which goeth inward even to the Thousandth Number and searcheth into the Deepe of the Deity with all Wonders He leadeth your will submitted to him into the Virgin of his Wisdome so that you may behold all Wonders But you must not leave him and
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
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
own work wherewith he may have sustenance for his body whether he be i Superiour Magistrate or k Inferiour Lay Person 37. Let the i Superiour Magistrate learne righteousnesse and to distinguish the false from the pure for he is the Officer of God what he doth and judgeth that he judgeth for God and God through him Let the Layety be humble * Or respective mannerly before the Ordinance of God if any wrong be done him with a high hand and that it cannot be otherwise let him consider that he suffereth wrong for the truths sake and that it is a great honour for him in Christ in the presence of God 38. In all your matters conversation dealing and actions alwayes se t the judgement of God before your Eyes and have a care that you live blamelesly heere for this life time is short and wee stand heere in a field a growing therefore see that you be good fruit for God at which all the Angells and Hoasts of Heaven may be pleased and rejoyce beare malice to none for that inviteth the Devill to a Lodging Be sober and Temperate let not the desire of this world perswade you and though it happen sometime doe not goe on in it Goe every houre out of Death into Life Crucifie your selves in true Repentance and Conversion from Evill 39. When you are reproached for your fearing God and evill spoken of and that it be false and untrue then rejoyce most of all that you are become worthy to suffer reproach for the Doctrine and honour of Christ when you are in affliction be not dismayed consider you are in the will of God he will suffer no more to be layd upon you then you shall be able to beare 40. Turne away your Eyes from covetousnesse from high-mindednesse and state and doe not readily looke after such things that you be not captivated for the Devill catcheth his birds with state and high-mindednesse but goe not into his net Be alwayes watchfull never be secure for that fowler goes constantly about to see where he can catch any one where honest people are mocked and scorned goe not thither make not your selves partakers of such wickednesse let it not enter into your Eares that the Devill may not tickle your heart with that foolish Laughter and so you become infected with it 41. Summarily commit your selves to God in Christ and pray to God the Father in the Name and upon the promise of Christ for his holy Spirit desire it upon the promise of Christ and so you will receive it for he is faithfull who hath promised it he will not deny you of it you will receive it most certainly onely give give your selfe wholly up to him that is the greatest and chiefest thing commit all to his will and when you have it that will teach you sufficiently what you are to doe he teacheth you to speake hee giveth you a minde and knowledge and understanding how to behave your selves be not carefull after what manner you should doe a thing when you are to deale with Men but commit all your doings to him he will doe that in you well enough which is well pleasing to God and though you should be in a burning Zeale and should bring fire from Heaven from the Lord of Lords upon the wicked yet it is acceptable to him for the wicked hath awakened and kindled it 42. But goe on in the Power of God and then all your doing is wel pleasing to God for that any defendeth himselfe against his Enemy upon necessity without any other intent or desire that is not against God for he who hath his house on fire may quench it yea God hath given leave to Israel to defend themselves 43. But he that causeth and beginneth a warre he is the Devills Officer for all warres are driven on by the Anger of God wherein the Devill dwelleth God hath not been the Authour of warres for he created us in Love that wee should dwell together in Paradise in friendly Love as loving children but the Devill grutched us that and led us into the spirit of this world which hath awakened all warres and mischiefe in the Anger of God so that wee hate and murther our selves 44. Seeing then wee are thus begirt with Enemies in this valley of Misery so that wee grow among thornes and thistles therefore wee ought to watch for wee must watch also over the Enemy which wee carry in our Boosom viz. our minde and thoughts for that is the worst Enemy also the Devill hath his l Or Fort of Prey Den of Thee-very therein and there is required great labour and toyle to cast out that Devill he slips many times into our Minde and leadeth us on in smooth delightfull hypocriticall wayes so that wee suppose wee are in God and that our wayes are Right there wee should constantly have our Touch-stone with us which is the Blessed Love towards God and Man wee should not take pleasure in our selves but wee should be of such a Conversation that God and Man may take pleasure in us for our vertue selfe-seeking must be quenched and true Resignation and selfe-deniall must grow and flourish 45. And when wee thus converse in the Love and the Righteousnesse of God and in the Obedience of Faith then wee put on Christ who setteth the faire orient Crowne of Pearles upon us viz. the Crowne the Mysterium Magnum he crowneth us with his wisdome so that wee know his Wonders which wee were blinde in before as it hath happened to this Hand which before the time of the Tenth Number when it was yet in the unite was as simple in the Mystery as the meanest of all But as the Gold must be tryed in the Fire so also it happened to this hand Corruption and Putrefaction was not wanting every one would needs tread the simple childe under foote where was the first time that a Garland was set upon it O what great labour and toyle did the Devill take that he might fully it O how busie was he which when I think upon it I very much wonder and thanke God who hath preserved mee O how he bestirred himselfe that he might teare the Garland in pieces O how eagar was he with Antichrist in putting him on to persecute this hand that every one might abominate it But it happened to the Devill as about Christ when he so set on the Pharisaicall Antichrist that they Crucified Christ then thought the Devill he is gone now I shall be quiet enough and not be troubled with his Doctrine which destroyed my Kingdome so also heere but he thereby awaked the first storme Christ stormed his Hell and tooke him captive in the Anger and so his Den of Robbery was first opened by this hand which he shall never be able to shut up againe but it shall stand open till his judgement this wee write for an Example to the Reader that he may know what he must
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
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
on the outside of the Mystery enter in or else yee are not the Ministers of Christ if you cannot apprehend this yet continue in the Faith on the Word But when yee say Christs Testaments are onely signes and not substance then yee are the Antichrist and deny the Deity and are not capable of the Office you cannot Baptize the Childe but the Congregation of God which hath the Faith Baptizeth it a z A Shepheard or Swinheard keeper of sheepe or a keeper of swine that simply beleeveth that Baptisme is a Great hidden Mysterie wherein the Holy Number Three Baptizeth and that himselfe is but the servant Minister or Instrument which performeth onely the outward worke he in his simplicity baptizeth much better then yee doe 39. Yee great Schoole-Rabbies and Masters that sit aloft let this be told you There is one a coming who will baptize you with the fire of Wrath because you deny his power and vertue yee have a hard bit to chew of Christs Testaments if yee will not goe forth from your Councills into the Temple of Jesus Christ yee must be quite cast away 40. In times of old yee were very many of you for yee propagated your selves and not the office of Christ but yee are now become very thin in Germany where yee were a thousand yee are now scarce a hundred of you if yee will not leave off your humane wit and your own Inventions God will so cast you away that where yee are now a hundred there shall not remaine ten of you nor a lesse number Awake from your sleepe lest you thus goe downe into perdition into the Abysse 41. Yee say wee laugh you to scorne it may be you thinke so for there is one that laugheth you to scorne whom wee know who sheweth it to us he will suddenly awake be not so secure and carelesse consider of it for none taketh any thing to himselfe unlesse it be given him of God neither will this be spoken in vaine 42. a Note O beloved and worthy Christendome observe it well doe not say if our Teachers leade us not aright let them looke to it O no it concerns your very selfe it will cost the losse of your body and soule Deare Christendome is departed from all the Apostolicall Ordinances vertue and power into humane Inventions and Institutions and in stead of Christs Kingdome there is a Pompous Stately Hypocriticall one set up by Baptisme and the Lords Supper 43. Men set up Ceremonies O if they had kept the true Faith and had shewen b Godly or Pious people the Divine way unto the New Regeneration if they had shewen them the cleere countenance of God then people had departed from their sinnes into a b Godly or Pious Divine Life 44. But thy wit and suttlety O thou whore hath blinded all if my Eyes had not been opened by God how should I have knowne thee I should indeed have still worshipped thee the world shall seeke thee and at length finde thee and then Europe shall be a Crowne and Asia the c Or husband Man and Africa the Countrey and a simple Shepheard shall leade us to Pasture if thou didst understand this thou wouldst enter into thy selfe but thou wilt be blinde till thou art recompenced as thou hast powred forth affliction so thou shalt drinke up misery and torment for thou hast made it so very great as it is and art a wilde Tree and shalt be broken off There is no remedy thy own wrath casteth thee to the ground for thou art weighed in a Ballance and art found too light saith the Spirit of the Great Wonders The Magia out of the Wonders 45. A thing which groweth out of a beginning hath beginning and end and groweth no higher then that thing hath in its Number out of which it groweth but that which is in the d Or Vnite Number One Number is uncorruptible for it is but one and no more there is nothing in it that can breake it for not any thing that is one is at enmity with it selfe but when there are two things in one there is plaine contrariety and strife for that which is one striveth not against it selfe but draweth into it selfe and out of it selfe and remaineth one and though it seeke more in it selfe yet it findeth no more and that can never be at odds with it selfe for it is one thing whither soevet it goeth it goeth in one will for where there are two wills there is division or seperation for one will often goeth inward and the other outward and then if that thing have a Body then that Kingdome or Government in that Body is at odds and so if one enter into the other with Enmity there that is a contrary will which goeth in against the other and then therein dwelleth the Third Number the third Number is a Mixed Essence out of the first two and is against them both and will be its own and yet hath also two wills in it selfe from the first two one whereof tendeth to the right hand and the other to the left 46. Thus the Thing riseth up from two into many and every one hath its own will and if it be in one onely Body then it is at odds with it selfe for it hath many wills and needeth a Judge to part them and keepe the wills in awe but if the wills be strong and will not be kept under in awe by the Judge but goe out aloft then of one e Or Kingdom Government there becometh two for that which is flien out judgeth or ruleth it selfe according to its own will and hateth the first because that is not in its will and so there is a strife one desiring to f Or quash keepe downe the other and so to elevate it selfe alone in one substance and if it cannot f Or quash keepe downe the other though it make never so much opposition then each of them increase in it selfe to its highest g Degree or Pitch of its strength or limitt Number and is alwaies in strife against the other and if it come to passe that it be growne to its highest Number that it can goe no farther then it entereth into it selfe and vieweth it selfe to see why it can grow no further and so it seeth the End of the Number and setteth its will in the End of the Number and desireth to breake the band or limit asunder and in that will which it puts into the End of the Number wherewith it will breake it the Prophet is borne and he is its own Prophet and h Foretelleth Divineth c. Prophesieth of the Errours in the Will that they cannot goe further and of the breaking of them for he is borne in the highest Number of the Crowne at the End of the Limit and speaketh of the i Or Disturbrance Turba in its Kingdome how it shall have an End and what the cause is that it cannot
highest pitch of the Apostate children its number in the Crowne is accomplished 54. What seeke yee so much yee wilde Branches yee say yee are above the Mother above the Spirit of God yee have Art Knowledge and Learning what delight hath the Mother in your Wit and Art Shee desireth no Art and Wit for shee is altogether simple and counteth but the Number one if you would please the Mother you must goe from the Multiplicity into One againe not through Art and Wit but you must goe forth out of your proud Turba out of selfe into simple Humility you must leave the bravery and hypocrisie of your own wit that proceeds from the Turba and become as children else yee are not acceptable to your first Mother but the Turba taketh you up and then consider where you shall remaine when God shall judge the secrets of Mankinde when all shall passe through the fire of his wrath saith the Spirit of the Great Wonders 55. Mother Eve said when shee brought forth the first Childe Behold I have the Man the Lord he shall Effect the breaking of the Serpents head and possesse the Kingdome but it was Cain the murtherer 56. And thus also you now say wee have found the Lord now wee will possesse the Kingdome for wee have found the true Doctrine wee will teach thus and thus and then wee are Gods Children But hearken You have indeed found the true Doctrine But you are Cain you looke after the Kingdome and not the power and vertue of Abells sacrifice you desire onely to continue in fleshly pleasure and retaine onely the shell of Gods-Word which hath no vertue or power You retaine the Historie and contend about it and so destroy your Countrey and People but you deny the power of it you say wee are neere to the Kingdome of God and are yet farre from it which your End will testifie 57. What doth your knowledge availe The Devill knoweth as much as you but he doth it not no more doe you and therefore the Kingdome of God remaines hidden from you both your knowledge is the snare that catcheth you if you were simple you would not be so proud what doe the simple know concerning the false suttle cunning deceit if he learne it not from the wit of the r Contentious jangling Disputations Turba Doe you say that you have Gods Will and Teach it Are you not Cain that murther Abell every day Consider your selfe well you are hee indeed Abell lyeth at your feete and beseecheth you but you are that Evill Beast that treadeth Abell underfoote you ride over the bended knee and account the poore and simple to be but dirt and dung and yet devoure his sweat and labour and fill your selfe with deceit without measure How dare you then say Heere is the Church of Christ O you are Babell that City of whoredome and falshood 58. Thou knowest the Will of God and yet dost onely thy own will and sayest moreover Wee are gone out from Babell wee have the True Teaching or Doctrine amongst us indeed if you had the spirit of righteousnesse and truth and would content your selfe with a little then the Mother would alwayes give you enough you should want nothing but your Pride and haughtinesse doth not trust God therefore you trust onely upon Covetousnesse and are greedy to devoure the fatt of the Earth you take it by force and not of right the right you produce claime and plead hath onely been invented by your covetous heart you live onely in deceit you perswade and deceive your selfe to your own losse if you had wit and understanding you would have respect to your end and what will follow hereafter but you blindfold your selfe with Pride and say Behold heere are Golden Times many have desired to see what wee see and heare what wee heare and have not seene nor heard it Hearken indeed that shall be a witnesse against you and will make your Judgement the heavier you have not hitherto been the better for it but the worse therefore know that what is declared to you by the Reformation is by your own Prophet who hath called you back againe from your Pride into your Mother Humility but you are become worse and worse you have broken the sword of the Spirit that you may doe what you list but he hath left you and given you up to the Turba which shall devoure you as was done of old to Israel there is no Councell or Remedy to helpe Your Covenants are all Nothing while you rely upon the Arme of flesh and so God also is departed from you and leaveth you to devoure your selfe 59. Or wherefore doe you take the Covenant of God into your Mouth seeing you hate to be reformed and thirst after Covetousnesse doe you suppose God to be a false hypocrite and lyer as you are leave off your Clamouring you are not acceptable to God except you turne and goe out from your falshood 60. It is with you now according to the Turba's driving which taketh its recreation in accomplishing the Anger of God and to devoure what is growne in its Kingdome and you are bl nde concerning it and see it not why are you so covetous goe but out from it doe you not see how the Å¿ The Blossome of Life Noble Tincture hath raised up it selfe it is neere its blossoming and then you will have Silver and Gold enough 61. But what shall wee say you have committed whoredome till you are fallen asleepe you goe downe alive into the Abysse rather then you will forsake the whore and therefore it shall be unto you as your own Prophet Testifieth who hath very long called you by his Trumpet you wait for deliverance by the fiery sword which will also cut you in pieces 62. Or doe you suppose us to be mad in that wee speake thus Indeed wee are borne out of you wee see and understand the Complaint of our Mother which reproveth her children for shee declareth the wrath in the Turba which is growne up into the fierce wrath of God 63. Wee speake what is given to us which wee know in the Zeale of the Lord what have wee to doe with t Confusion strife and jangling Babell wee speak to our selfe and to the fellow-members of our body and those that dwell in the Courts of God with those who at present mourne with us whose mourning shall be turned into Joy The Fourteenth Chapter Of the Broad Way in this World which leadeth us into the Abysse And of the Narrow Way that leadeth into the Kingdome of God 1. DEare Children of God let us heartily and seriously Consider from whence wee are and whither wee are to goe and what we doe and purpose that wee may not loose the Eternall and highest Good wherefore doe wee so very much labour after temporary pleasure and voluptuousnesse after Honour Money and Goods are wee not in this world strange Guests and Pilgrims which should continually expect when
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
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
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
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
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
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
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
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
the knowing whereof will be exceeding usefull to the furtherance of the salvation of every soule which when I had read I was very much satisfied in my owne soule and doe desire that others may be made partakers of them so farre as lyeth in me I have therefore taken in hand to put this Treatise into English which I chose to doe rather out of the Originall then out of any Translations because they many times come short of the Authors owne meaning and because I found many errours in some of them and he is so deep in his writings that we have need to desire that our soules may be put into such a condition as his was in else they cannot be fully understood but the same God that satisfied his desires will satisfie ours if we cast our selves upon him in our soules and let him doe with us what he pleaseth Concerning the Author he was from his youth much addicted to the hearing of Sermons and hearing that speech of our Saviours Luke 11. ver 13. Your heavenly Father will give the Holy Spirit to them that aske it and by the differences and controversies in Religion which he knew not how to satisfie himselfe in he was so stirred up and moved to aske seeke and knock that he might know the truth upon which hy the Divine drawing and will he was in Spirit wrapt into the holy Sabbath in which he remained seven whole dayes in highest joy by his owne confession after he came to himfelse he layd aside the folly of youth and was driven dy Divine zeale earnestly to reprehend impudent scandalous and blasphemous speeches and did forbeare in all his actions the least appearance of evill and continued to get his living by the labour of his hands till the beginning of the sixt Seculum which was the yeare 160. When he was a socond time possessed with a divine Light and by the sight of a sudden object was brought to the inward ground or Center of the hidden nature yet somewhat doubting he went out into an open field and there beheld the miraculous workes of the Creatour in the signatures figures or shapes of all created things very clearely and manifestly layde open whereupon he was taken with exceeding joy yet held his peace in silence praysing God But ten yeares after in the yeare 1610. through the overshadowing of the holy Spirit he was a third time touched by God and renewed and became so inlightned that least so great grace bestowed upon him should slip out of his memory and he resist his God he wrote privately for himselfe without the help of any Bookes but the Holy Scriptures many Bookes the Titles whereof follow at the end of this worke Which bookes contaiâ—e such high and deep grounded Mysteries of the Deity as have not been reveal'd since the Apostles times On the 18. Novemb. Stilo novo betimes in the morning he cal'd one of his sons and asked if he also heard that excellent musick he said no then he had that the dore should be opened that that musick might be the better heard Afterwards he asked what a clock it was being answer'd that it had struck two he said it is not yet my time my time is three houres hence in the meane time he was heard to speake these words O thou strong God of hosts deliver me according to thy will O thou crucified Lord Jesus have mercy upon me and receive me into thy Kingdome When it was neare about six of the clock he tooke his leave of his wife and sonnes and blessed them and said now I goe hence into Paradise then spake to his sonne to turne him and sighing deeply he mildly and quietly departed this world If it were not for the great fruit that I conceive may grow to every one that studieth it I should be sorry that I am the Instrument to make such things knowne in my Native Language and much more unwilling it should be published to the view of so many various minds as are now sprung up But my hope is goodnesse will get the upper hand and that the fruits of the Spirit will prevaile to the subduing of the Lusts of the flesh now I readily submit to the censure of those who have that good desire and of those who are not proudly and perversly wedded to their owne conceits when they have considered this Authors meaning whether this will not be as beneficiall to us as it hath been to other Nations Indeed my mind is lead to think that our troubled doubting Soules may receive much comfort leading to that inward Peace which â—asseth all understanding that all the disturbing Sects and Heresies arising from the Darknesse and malice of men and Devills will be made to vanish and cease by that understanding which may be kindled in them from it they that rule will perceive how to effect all their good purposes to the joy and happinesse of them that are subjected to their government and Subjects will soone learne to obey in every thing as the Primitive Martyrs did though they should live under such Governours as they did so God shall be glorified by all mens love to one another and peace will flourish over all the Earth It may be some will think it so hard to attaine the understanding of this Author when they read the answer to the first Question which is far more difficult then any of the other because it containes the summe of them all in brief that they will forbeare to take so much paines as they suppose is requisite but if it should prove a little harder then other writings the profit will countervaile the Labour with a hundredfold advantage yet let every one read it themselves or heare it read with their owne eares that others misreport hinder them not from so great a benefit and they shall no doubt attaine it for I am convinced by my owne experience that every one may receive according to their vast or narrow capacity who have according to mine owne measure been satisfied though I be One of the unworthiest of the Children of Men J. S. THE AUTHORS PREFACE TO BALTHASAR WALTER 1. DEarely beloved friend it is impossible for Reason to answer these your Questions for they containe the chiefest and greatest Mysteries which are alone knowne to God 2. Hence saith a Dan. 2.27 And such an answer Ioseph gave to the King of Egypt Daniel to King Nebuchadnezzar That which the King asketh desireth of the Learned Chaldeans Astrologians and Wise men is not in their power The God of Heaven onely can reveale secret things it is not in my Reason to answer the King but yet that the King may perceive the thoughts of his heart God hath revealed it not that my Reason is greater then any mans living 3. So likewise I say to you you shall be answered not that my reason is greater then any mans living but onely that you may perceive the thoughts the earnest seeeking and desire of
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
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 second Circle on the right hand number 45. standeth Sonne who is the Judge and x Or Separatour Arbitratour and below at the same Circle standeth Soules Joy in Ternario Sancto signifying that the soule shall have Joy in its workes which it hath brought into the inward Mysterie in the Angelicall world and which it hath wrought in the foure Elements to the prayse of God for the foure Elements stand with their root in the Great Mysterie 231. And were not the y Angelicall Earth Earth come into such a corrupt state and Condition and if the poyson of the Devill and his kindling had not procured it it had been one Essence in the other three Elements as in the Heavenly Essence it now is Spirituall Bodies Habitation number 59. 232. Adam hath swallowed this morsell and thereby lost his Angelicall forme For the foure Elements should be hidden in him and he should live but in the one Element in Divine Power and know nothing of Evill as at the right hand in the Liberty number 59. there standeth the Spirituall bodies Habitation and there should the body of the Image that is the body of the soule dwell but it was hindered it must under the Earth and be shut up in the Earth Earth number 60. 233. Under the words Foure Elements standeth Earth number 60. signifying that Earth is wholly slipt out or fallen off from the inward world for the word Earth toucheth neither the left nor the right Circle it is as it were dead but the Crosse goeth through it signifying its Restauration that the Humane Earth is Regenerated on the Crosse and that the Heavenly Divine Essence shall be severed from the Essence of the Darke world by the Divine Fire where then there shall be new Earth in a Heavenly source forme Essence and property and that which is in the Earth hidden shall spring up againe in the heavenly part and here the Resurrection of Man is to be considered and further it is to be considered that the Earth is placed thus in the Abysse for it reacheth no Principle therefore it must vanish Earthly Man number 61. 234. Under the word Earth standeth number 61. Earthly Man there the Crosse is between the words which signifie the fallen Earthly Man that is fallen under and into the Earth that is he is fallen z Or to the Earth as to his owne home Or to the subject to it to be the Earths and the Crosse parteth the words Earthly and Man for Man shall be severed from the Earth againe and enter into his Eternall part whether it be into the Light or Darke world Wonder number 62. 235. Under the line of the Crosse standeth number 62. Wonder which signifieth that the Evill Wonders and also the Evill part of the Earth shall * Or in at the Judgement of God when God shall make separation fall a As to its owne place home to the Abysse of Darknesse and be the Earth for all Devills and b Or Evill wicked people to dwell together upon for the Abysse standeth under it number 1. Babell number 63. 236. Next to that word Wonder standeth number 63. Babel signifying that Babel is onely a Wonder of the Abysse and she worketh onely Wonders in the Abysse * Or selfe Reason Owne Reason in Babell number 64. 237. A little above under the Circle at the right hand after Earthly Man number 64. standeth Owne Reason in Babel which goeth about the Circle of the second Principle and goeth along in its owne Power under the Divine world it supposeth it selfe to be in God and that it serveth God and yet it is without God in it selfe and teacheth and doth its owne Matters onely it ruleth the outward world according to its owne Reason without the Spirit and Will of God even according to its owne selfe-will onely Therefore it goeth about the Light world flattering and giveth God c Or good faire words but remaineth without God still in the Abysse and entreth into it Wonder of the Great Folly number 65. 238. Under Owne Reason number 65. standeth Wonder of the Great Folly signifying Babell which hath found all d Or Inventions Arts e Cunning deceit fallacies subtleties and f Feates or tricks devices and lost it selfe it seeketh Gold and loseth God it taketh Earth for Gold Death for life and that is the greatest folly that can be found in the g Or Being of all Beings Essence of all Essences as is enough demonstrated in other places The Conclusion 239. Thus we see where our home is not in this world but in the two inward worlds in which of them we h Or converse trade here in this life into the same we enter when we dye we must leave the outward we must be new-borne onely on the Crosse 240. Babell hath wholly turned it selfe away from the Crosse which signifieth proud men wedded to their owne Wit and Reason who rule themselves by their witty folly 241. The Earthly Man upon the Crosse number 61. signifieth that simple flock of people which yet hang to the Crosse of Christ and are at length regenerated through the Crosse 242. But Reason hath also rent it selfe off from the Crosse i By taking its owne pleasure and makiag Lawes according to its owne power though against right by owne pleasure owne Power and Lawes and that is the Wonder of Folly which the very Devills doe mock at 243. The Reader should consider this further for there lyeth much under it it hath the understanding of all the three worlds behold thy selfe therein it is a most true Glasse for the Ternarie is a Crosse and it hath two Kingdomes in One which part themselves by sinking through Death 244. Therefore the Devill would be above God and therefore God became Man that he might bring the soule out of the Wrath through death into another life into another world which yet remaineth in the first but it turneth the back to it as this Figure is and the Crosse standeth between the two Principles and goeth from the Fire-life into the life of Light 245. Understand us thus my beloved friend the soule hath its Originall in the fire-life for no Spirit subsisteth k Or sine absque without the source of the fire and it goeth out from it self with its own will through Death it accounteth it selfe as dead and sinketh it selfe downe as dead and so falleth with its will through the Principle of Fire into the Divine light Eye and there it is the Chariot of the Holy Ghost whereon he rideth 246. But when it will goe of it selfe then it continueth in its owne Fire-nest in the Originall wherein it was awakened as Lucifer did for it is awakened at the beginning of the Crosse at the left hand as is to be seene in this Figure and that is its Originall as shall be further mentioned hereafter 247. l The soule It is a whole Figure of
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
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
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
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
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
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
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
Government be ordained of God 77. Therefore ye Rulers and Potentates of the world looke to it and see whether you be the Ordinance of God and are placed in the Right Divine Order Have a care how you deale with the distressed inferiour for now he standeth before your Eyes and blameth you saying that you have been the cause of all his sinnes and wickednesse 78. For there one will crie out and accuse the other saying that he hath caused me to commit such ludenesse and will curse him the Inferiour his Superiours and the Superiours their Superiours Also the Prince will accuse his false Counsellours and his Counsellours the Priests because they did not reprove their Courses but soothed and flattered them for Ambition and honour sake 79. How will you be able to stand ye i Or Universities high Schooles and Doctors even all of you who have set up your selves in Christs stead and have so proudly k Or disputed wrangled about Christs Cup also about Christs Doctrine and Glory that you have provoked and put on the Princes of your Land who are the Ordinance of God to warre and bloud-shed for a few l Termes of Art words sake which you your selves have m Or Contrived forged 80. Where is Christs teaching and Spirit of Love who said Love one another for thereby shall they know that ye are my Disciples Where is your Love looke upon your bloudy instigations wherewith you have encouraged men to battle and have lead the world astray from Love and n Or Concord Unanimity 81. Ye have made Rents and Divisions so that Kings have been at variance and enmity for your Pride sake in that you have wrested the words of Christ and have not regarded whether you have had Christs Spirit and o Or meaning Will or no and therefore you above all others shall give an heavie account for you have knowne the will of the Lord and have not done it you have run and thrust your selves into Christs Office meerely to get profit favour and Honour you have not regarded the Spirit of God therefore the Spirit calleth you Babell a confusion of all those that live 82. You have set the whole world at ods and though you should teach them Love you have taught them Contention and strife so that one brother hath hated and persecuted another for your p Opinions Doctrineâ— which you have set down for Orthodox fables sake O! how is the name of Christ q Reproched or scandalâ—sed for your disputations sake blasphemed for your contentîons sake whether will you betake your selves and where will you abide when this shall be set before your Eyes and the whole world crye woe woe woe to you 83. Also here the Angels who are the Reapers shall divide all into two Heards and place the r Or Righteous Honest at the Right hand and the wicked at the left viz. at the Eye of Anger for the Principle of Light is here called the Right hand and the Principle of Fire the Left 84. And thus the Tribunall or seate of Judgement will be set All the great Shepheards whom God hath sent forth for a Light to the world who have reproved and taught as the Patriarchs who taught of the Promise of Christ shall be placed with the Prophets and Apostles at the Right hand of the Judgement and Moses and all Teachers of the Å¿ And Law-givers Law at the left hand of the Judgement 85. For Moses and Elias and all those exceeding precious teachers of the Law beare the fiery Sword and require Gods Justice and they at the Right hand Gods Mercy 86. And in this houre is the very last Day when the Judge shall say Come ye blessed of my Father inherit the Kingdome prepared for you from the Beginning for I was hungry thirsty naked sick and in Prison and you have administred to me 87. And to the wicked company Goe ye cursed into everlasting fire I know you not for I have been hungry thirsty naked sick and in Prison and you administred not to me 88. And then they will excuse themselves before the presence of the Judge and say we knew thee not Lord but he shall say being you have not done this to my poore Children you have not done it to me 89. And here the Spirit of God will manifest himselfe forthwith in all the three Principles and stirre up the t Or Ground Center of Nature so that it shall burne in the fire of Anger for all both Heaven Earth and the Firmament will be set on Fire together 90. And the Turba will swallow up the Earthly world in the Fire and restore it to that which it was before the Creation onely the u Viz. All whatsoever grew was borne made or done by word or Deed from the beginning of the world to the End Wonders remaine still in two Principles the third Principle doth vanish quite away all but the Wonders which shall be brought into the beginning 91. And then the Earthly Life and the Earthly Body will fall away and the Fire will consume them 92. And the Glorious bright Paradisicall Body of the Righteous shall passe through the Fire with its owne Wonders which shall follow it and whatsoever is false shall remaine in the Fire 93. And so they shall be caried through the Fire in the twinckling of an Eye and the fire comprehendeth them not for as little as the fire can retaine the light or Wind so little can x The fire of Wrath. it retaine the Light of the Holy men for they can dwell in the Fire without feeling any paine 94. Then instantly by the kindling of the Fire the Divine Majesty and Paradisicall Life is made ready and thither they enter as Children and live Eternally with their Father in one Love in a simple Childe-like Life and this is a Communion of Saints together 95. There is no Day or Night there for the Sunne passeth away and the Starres passe away but their y Or operations Wonders remaine apparently in the Great z See in the small six points what the Magia is Magia to the glory of God thus they shall passe away 96. The wicked also must goe into the Fire and their Earthly Life will also fall away and their a Or Vizard monstrous Image will appeare in the Spirit according to the shape of all hideous abominable Beasts like the Devills 97. For they dwell in one and the same Principle and Lucifer is their great Prince whom indeed they served here though they depended on their Hypocrites for a false Paradise 98. Thus my beloved friend you have a briefe description and Declaration of the last Judgement Day for whatsoever is of this world shall passe away 99. The Earth and all stony Rocks and Elements will melt away and that onely will remaine which God would have and for the sake of which he hath created this word 100. Both the good and
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
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
understanding 120. The five Senses lie in the Naturall understanding in a Spirituall manner and in the second Property viz. in the motion in the fiery Mercury they lie in a Naturall manner 121. The sixt Property giveth understanding in the voyce or sound viz. in the q Articulation speaking of the word and the second property of Nature is the producer and also the House Toole or Instrument of the speech or voyce in the second Property the Power and vertue is painefull but in the sixt Property it is joyfull and pleasant and the difference between the second and sixt Property is in Light and darknesse which are in one another as fire and Light there is no more difference between them ☽ The seventh Property 122. The seventh Property is the substance that is the subjectum or house of the other six in which they all are substantially as the soule in the body by this we understand especially as to the Light-world the Paradise or budding of the working Power 123. For every Property maketh unto it selfe a Subject or r Or resemblance Object by its owne Effluence and in the seventh all the Properties are in a temperature as in one onely Substance and as they all did proceed from the unity so they all returne againe into one ground 124. And though rhey worke in different kindes and manners yet here there is but one onely substance whose power and vertue is called Tincture that is an holy penetrating growing or springing Bud. 125. Not that the seventh Property is the Tincture but it is the Å¿ Corpus aut Substantia Body of it the Power and vertue of the Fire and Light is the Tincture t Or with in the substantiall Body but the seventh Property is the substance which the Tincture penetrateth and sanctifieth we meane that it is thus according to the power and vertue of the Divine manifestation but as it is a Property of Nature it is the substance of the attracted desire of all properties 126. It is especially to be observed that alwayes the First and the seventh Property are accounted for one and the second and sixt also the third and fift and the fourth is onely the dividing Marke or u Or Limâ—t bound 127. For according to the manifestation of the Trinity of God there are but three Properties of Nature the first is the Desire which belongeth to God the Father yet it is onely a Spirit but in the seventh Property the Desire is substantiall 128. The second is the Divine power and vertue and belongeth to God the Sonne in the second Number it is onely a Spirit but in the sixt it is the substantiall Power and vertue 129. The third belongeth to the Holy Ghost and in the beginning of the third Property it is onely a fiery Spirit but in the fift Property the great Love is manifested therein 130. Thus the Effluence of the Divine Manifestation as to the three Properties in the first Principle before the Light x Appearet is Naturall but in the second Principle in the Light it is spirituall 131. Now these are the seven Properties in one onely Ground and all seven are equally Eternall without beginning none of them can be accounted the first second third fourth fift sixt or last for they are equally Eternall without beginning and have also one Eternall beginning from the unity of God 132. We must represent this in a typicall way that it may be understood how the one is borne out of the other the better to conceive what the Creator is and what the Life and Substance of this world is Of the third Principle viz. The visible world whence that proceeded and what The Creator is 33. THis visible world is sprung from the Spirituall world before mentioned viz. from the outflowne Divine Power and vertue and it is a Subject or Object resembling the Spirituall world the spirituall world is the Inward ground of the visible world the visible subsisteth in the Spirituall 134. The visible world is onely an Effluence of the seven Properties for it proceeded out of the six working Properties but in the seventh that is in Paradise it is in Rest and that is the Eternall Sabbath of Rest wherein the Divine Power and vertue resteth 135. Moses saith God created Heaven and Earth and all Creatures in six Dayes and rested on the seventh Day and also commanded y Or to rest on it it to be kept for a Rest 136. The understanding lieth hidden and secret in those words could not he have made all his workes in one Day neither can wee properly say there was any day before the Sun was for in the z Or depth or vast firmament above the Moone Deep there is but one Day in all 137. But the understanding lyeth hidden in those words he understandeth by each dayes working the Creation or Manifestation of the seven Properties for he saith In the Beginning God created Heaven and Earth The first Day 138. In the FIRST Motion the Magneticall Desire compressed and compacted the fiery and watery Mercury with the other Properties and then the grossenesse separated it selfe from the Spirituall Nature and the fiery became Metals and stones and partly Salnitre that is Earth and the watery became water then the fiery Mercury of the working became cleane and Moses calleth it Heaven and the Scripture saith God dwelleth in Heaven for this fiery Mercury is the Power and vertue of the Firmament viz. an Image and resemblance of the Spirituall world in which God is manifested 139. When this was done God said Let there be Light then the Inward thrust it selfe forth through the fiery Heaven from which a shining power and vertue arose in the fiery Mercury and that was the Light of the outward Nature in the Properties wherein the a Or growing vegetable Life consisteth The second Day 140. In the SECOND Dayes worke God separated the watery and fiery Mercury from one another and called me fiery the Firmament * The * seven Formes of Spirits mentioned REVELA cap. 1. ♄ ☽ The First forme Harsh Desiring will 1. Darke-world a similitude of it is a Candle ☿ ♃ Second Bitter or stinging ♂ ♀ Third Anguish till the flash of Fire ☉ Fourth Fire Dark-fire Light fire 2. Fire-world a similitude of it is the fire of a Candle ♀ ♂ Fifth Light or Love whence the watet of Eternall Life floweth 3. Light-world a similitude of it is the Light of a Candle ♃ ☿ Sixt. Noyse sound or Mercurie ☽ ♄ Seventh Substance or Nature  The First Principle Darke or Fire of Wrath Light or Fire of Love The second Principle The Dark-world hence God the Father is called an Angry zealous Jealous God and a Consuming Fire The Light world hence God the Sonne the word the Heart of God is called a Loving and Mercifull God The third Principle This world of foure Elements which is produced out of the two Inward Worlds and
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