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
Man out of the Eternall anguishing source or torment of the Abysse which endureth for ever 54. And therefore as soone as the Devills went away from the light of God and would domineere in the Might of the Fire over the Meeknesse of the Heart of God they were immediatly in the same houre and moment in the Abysse of Hell and were held by it for there was no peculiar source or place of Torment made for them but they remained without God in the foure Formes of the Eternall Nature 55. So also it is with the soules of Men if they doe not attaine the Light of God which yet with great longing standeth before the soule and it is hidden in the very ground of the soule And the soule is to doe no more but put its will as a sprout out of the foure Formes againe into the Light of God where then it is regenerated anew in the Will and in the Life of God 56. Wee give the Courteous Reader to understand that the Hellish creatures which are the Devills and the damned soules have not onely foure Formes in the Band of their life but their Formes are infinite like the thoughts of Men and they can turne themselves into the Formes of all Creatures but there are onely foure Formes manifest to them as also in the Abysse of Hell but they may bring forth every forme out of the Matrix except the light the Fire is their right life and the soure astringency of the Darknesse is their right food 57. For one Essence nourisheth the other so that it is an Eternall Band and so the Devills and damned soules are onely living Spirits in the e Or essentiall powers Essences of the Eternall Originall out of which they are also created for the Matrix is the originall Genetrix which continually generateth it selfe out of the Eternall Will 58. And in that respect or according to this forme or property God calleth himselfe a Zealous or Jealous Angry God and a Consuming Fire for the fire of this Originall is consuming for it is the Centre of the Eternall Band. Therefore if it be kindled in the soure sharpnesse it consumeth all whatsoever appeareth Essentially in the foure Formes you must understand all that which is not generated out of their source or property for the Devills are from the same source or property it cannot consume them for they are crude that is without a body as may be seene by the sacrifices of Moses and the Children of Israel which the fire devoured as also by Eliah and the two Captains over fifties in that the fire of God twice devoured fiftie when Israel was led in the source of the Father by the Word that is when Israel was disobedient to the light and Word and thereby were given up to the Wrath of God 59. And now I will further shew you the forme of the Deity that you may search through the Ground of the Eternall Life and learne to understand what the Eternall Good and what the Eternall Evill is as also that which is f Or Transitory Mortall in this world and that you may learne to search and know the Will of the highest Good as also what God Heaven Hell the Devill and this world is and what is to be done therein 60. John the Evangelist writeth very well also deeply and cleerly that in the beginning was the Word and the Word was God and all things were made by it for the Word revealeth the Deity and generateth the Angelicall World which is a Principle in it selfe which is to be understood as followeth 61. The first Eternall Will is God the Father and it is to generate his Sonne viz. his Word not out of any thing else but out of himselfe and wee have already informed you about the Essences which are generated in the Will and also how the will in the Essences is set in Darknesse and how the Darknesse in the wheele of the Anxiety is broken asunder by the flash of fire and how the will cometh to be in foure formes whereas in the Originall all foure are but one but in the flash of fire appeare in foure formes as also how the flash of fire doth exist in that the first will doth sharpen it selfe in the eager hardnesse so that the liberty of the will shineth in the flash Whereby wee have given you to understand that the first will shineth in the flash of the fire and is consuming by reason of the anxious sharpnesse where the will continueth in the sharpnesse and comprehendeth the other Will in it selfe understand in the Centre of the sharpnesse g Which other or second Will. which is to goe out from the sharpnesse and to dwell in it selfe in the Eternall Liberty without paine or source 62. Therefore wee now also give you to understand that the othâ—â— iâ—-comprehended Will to goe out from the sharpnesse is free from Nature viz. from its wrathfulnesse for it stands in the Centre in it selfe and retaineth all the vertue and forme of the first Centre out of all Essences in it selfe for it is the vertue and power of the first will and is generated in the first will and maketh in the Liberty of the first will a Centre of an Out-birth or procreation incomprehensible by the foure formes in the first will And this other generated will in the first will is the Heart of the first will and is in the first will as a Word which moveth in it selfe and remaineth Eternally in the Birth of the first will for it is his Sonne or Heart and is severed or distinct from the first will in that it hath a severall Centre in it selfe 63. Now the Father viz. the first will expresseth all things by this word as out of the Centre of the Liberty and that which proceedeth from the Father by the Word viz. the Spirit and power of the Father in the Word formeth that which is expressed after a spirituall manner so that it appeareth as a Spirit 64. For in the soure Matrix viz. in the Fiat all is comprehended and the Spâ—rit of the Word formeth it in the Centre of that Essence wherein the Father moveth and expresseth by the Word so that it is and remaineth to be an Essence For whatsoever is formed out of the Eternall is Spirit and is Eternall as the Angells and soules of Men are 65. But because it may happen that wee should be as one that is dumb to you and hard to be understood in this description for the understanding and apprehension of it is not in the subtile spirit of this outward world wee will therefore shew how the other Three Heavenly Formes are Generated being together with the soure fore-mentioned formes the seaven formes or Spirits of Nature in which three formes especially God the Kingdome of Heaven Paradise and the Angelicall world is understood to try whether it might be brought into the minde of the Reader 66. You must not understand it as
Deity is seene not onely in Ternario but also in the Angelicall world 38. And those that be borne of God will here have their eyes rightly opened therefore let none be wilfully blinde for the time cometh and is already wherein the seaven Seales are broken open and the Booke of him that sitteth upon the Throne is opened which the Lamb of the House of Israel hath broken open which was slaine and liveth Eternally 39. And although hitherto the Revelation hath continued sealed and hath not been understood in the ground by any Man yet none should conceive and thinke that such a thing hath been in the power of Man for it is the Revelation of God and it hath Seaven Seales which were sealed up till the anger of God was accomplished and they are the seaven Spirits of God the Father as is mentioned before concerning the formes of the Birth of the Eternall Nature which is Gods 40. And now this world with all that belong to it as well as Man is created as an Out-birth out of the Eternall Nature understand out of the seaven Seales of the Eternall Nature and God hath created this world for no other cause but that he would in his Eternall Wisdome manifest the Wonders which are in the Eternall Nature for they must come to Essence and appeare in the light to his joy honour and glory not onely in this time of Secresie or hidden mysteriousnesse but after this Time also 41. For this Time from the beginning of the world to the end is as the soyle or ground and is the Seaventh Seale of the Eternall Nature wherein the six Seales with their Powers and Wonders disclose themselves and powre forth their wrath from whence were Generated and found out in this world the Naturall Wisdome voyces thunders and strife wherein men have alwayes sought the Heart of God and yet found the Wonders out of which have arisen strife and f Or force and warres compulsion of conscience where one Seale hath been opened after another but humane Reason hath not uderstood the powers of the Seales 42. For when after the Times of the Apostles men departed from the true Love and Humility towards God and g Went a whoring after their own Inventions sought after Wisdome for their own Ends and made of the Kingdome of Christ a Kingdome of Pompe Might and the Glory of this world then the Candlesticks withdrew from these men that is went in the Fathers Nature into the Seaven Seales of God and forsooke the seaven Golden Candlesticks the seaven Seales of the Heart of God which are the seaven Seides of the Lamb which shine bright out of the Fathers Nature for h The seaven Seales they were in the hand of the Sonne of God who was become Man as may be discerned by the Image in the Revelation that the Man Jesus Christ hath seaven Starres in his hand and standeth between the seaven Golden Candlesticks 43. The seaven Starres are the seaven Spirits of God the Father which are hidden seales as I have shewen you before how one forme is continually generated from another and that one forme would not be without the other and yet one Seale openeth it selfe after another and they have the seaven Thunders whose i That which the Thunders declare speech is sealed up for they are in the Centre of the Spirit but the seaven Seales are in the Essence or in the Centre of the Corporiety for they are manifested through the humanity of Christ therefore the Spirit of God demonstrateth them in the forme of Seaven Golden Candlesticks and they give light in the Father out of the Centre of the Sonne 44. For you see that there is a Glasse Sea before the Throne of the Ancient of Dayes who is God the Father and the Sea is the seaventh seale but opened and not sealed for therein standeth the Angelicall World but the six seales are the Birth of the Eternall Nature which are Generated in the first Will of the Father out of which the Heart or Word of God is from Eternity continually generated as a peculiar Centre of its own in the Centre of the seaven Spirits of God and although the seaventh seale also is in the Father and belongeth to the Centre yet it is brought to k Beeing or substance Essence by the Word for therein consisteth the Angelicall world 45. Therefore my beloved Reader thou art to know that whatsoever is written or spoken of God is Spirit for God is Spirit but in himselfe should not be manifest except the seaven Formes make him manifest and therein the Creation of the Angelicall world is brought to passe and is called Ternarius Sanctus for the number Three or Trinity is incomprehensible but the Word maketh the Glasse Sea wherein the comprehensibility is understood and it is clearely represented to you in the figure of the Image in the Revelations 46. For you see that the Image standeth in the midst of the seaven Candlesticks which are the seaven Spirits of the Deity and it hath seaven Starres in its right hand which are also the seaven Spirits of the Deity in the Centre of the Father and the Word hath them in his power in that it changeth the fiercenesse and consumingnesse into a meeke habitation in the Glassie Sea wherein Gods Light of the Word shineth out of the Word and then the seaven Spirits of God stand in the Centre of the Word in forme like unto seaven burning Torches and hereby the Deity is pourtrayed unto you in the Image in thee Revelations 47. And wee give you also to understand further as is mentioned above that the Word or Heart of the Father in its seaven shining Spirits is in the Father in the Centre of the Father as his Heart and hath the seaven Starres viz. the seaven Formes of the Eternall Nature under its power and therefore the Image hath them in its Hand 48. But since all things that should come to have an Essence must come forth out of the Fathers Nature and wee know also that Moses witnesseth as much that God the Father made all things by the l Verbum Fiat Word Fiat as by the Word spoken and the speaking stood in the Fiat and the Fiat is the soure Matrix in the first will of the Father which comprehendeth and holdeth the Nature which the Spirit that is Generated ex Mercurio formeth which is the Spirit of God And since all Creatures stand in the Father and that he is therefore called Father being a father of every thing as also wee Men are his Children and yet wee with Adam being departed from the vertue of the m Alias seaven Spirits seaventh Spirit of the Word and with our Imagination are gone into the Out-birth of the Father viz. into the Spirit of this world which cloatheth us with corruptible flesh and bloud and holdeth us captive therefore wee are now in the vertue or power of the seaven Starres or seaven Spirits of
of the Essences 83. I give you a similitude of this in the spirit and life of Man you see the Body which is in it selfe a dark or opake thing voyd of understanding it hath indeed the Essences but from the opening of the Spirit which openeth the Essences and bringeth them to the will or else the body would be dead still and senslesse 84. So you see also that the Spirit is not the Body but it hath a Government of its own and when it departeth from the body the body perisheth for the Essences or the flowing faculties remaine in the dark Death and there is no understanding for it is the Spirit which openeth the thoughts and bringeth them forth out of the Essences 85. And you see moreover that the Spirit is not the light it selfe for the light hath its originall in the Tincture which is the blossome of the Fire but the Spirit is the blower up the Fire as you see by the Aire which bloweth up the Humane Fire and wee may understand it well enough 〈◊〉 our selves if wee doe but open and know our selves by our spirit which shall here-following be shewed us 86. Understand us heere rightly concerning the number Three or Trinity of the Deity wee meane but one God in three Persons of one Essence and Will But wee give you to understand concerning the Ternary that there are Three Centres therein which are knowne in the Eternall Nature but are not knowne without or beyond Nature for without the Nature the Deity is called Majesty But in Nature it is called Father Sonne and Holy Spirit Wonder Counsell Power 87. For whatsoever is without Nature could not helpe mee I could not in Eternity either see feele or finde it because I am in Nature and generated from it 88. But because the Majesty hath generated the Nature and so hath manifested it selfe therein in Three Persons therefore I rejoyce in that manifestation as being a Creature inhabiting therein in Eternity 89. And seeing then that I am generated out of the Nature of God therefore is it my Mother and the food of my soule and my soule is the food of God for I am his praise and glory which he receiveth from my spirit for my soule openeth his wonders through his working and so is a joy o In the Holy Ternary or Trinity in Ternario sancto 90. I speake not onely of my selfe but of all men and Creatures wherein his wonders stand open both in his love and anger For the Devills themselves stand in the Wonders of God for they open the Seales of the Anger and all standeth to the Joy and Glory of God The Fift Chapter Of the precious and most Noble Virgin the Wisdome of God and of the Angelicall World The two Gates in Ternarium Sanctum highly to be Considered 1 THou Sophister I know thou wilt accuse mee of Pride because I being a meane simple man in this world soar 〈◊〉 high into the Deepe But it is said that you looke onely upon the wisdome of this world I doe not esteeme or care for it For it affords me no joy at all but I rejoyce at this that my soule moveth in the Wonders to the praise of God so that I know his wondrous works in which my soule delighteth as in its Mother Now every Spirit speaketh of its own Mother whose food it eateth and in whose source or property it liveth 2. Now since I know the Wonders shall I be silent Am I not borne to it as also all the Creatures that they should open the Wonders of God Therefore now I labour in my employment and another in his and thou proud Sophister in thine 3. Wee stand all in Gods field and wee grow to Gods glory and to his works of wonder as well the wicked as the * Pious or godly vertuous but every fruit groweth in its own property when the Mower shall cut it downe then every fruit shall come into its own Barne and every property receiveth that which is its own and then the field in its Essences out of which wee are growne shall be manifested for there are two Centres in the Eternity and each Centre shall bring in its own Crop 4. Therefore consider O Man what you judge that you fall not upon the sword of the Spirit of God and that your work be not p Or Kindled blowne up in the Fire of Wrath for looke upon the Image in the Revelation which beareth the sword in its Mouth surely it signifieth the Spirit of God concerning which Christ said When he cometh he shall reprove the world of sinnes of righteousnesse and of judgement 5. Of Sinnes because they live in hypocrisie and are not obedient to the Spirit of God nor beleeved in him that he might manifest heavenly wonders in them but they continue under the wrath in the first Centre and will not be regenerated and doe open or manifest no other wonders but such as are in the Wrath in meere hypocrisie 6. And of Righteousnesse Christ saith Because I goe to the Father He hath destroyed Death and opened the heavenly Gate for the soule and is gone againe to his Father and hath called us to him but the dissembling hypocrite will not come he taketh more delight in his pride therefore the Spirit reproveth him and rebuketh him to his face and layeth all his false wayes open to the light that he might see and beware 7. But he striketh downe the Wonders of the Reproofe to the Ground till the Spirit reprove him of Judgement because the Prince of this world who held men captive is judged And thou Sophister runnest on wittingly for thy own profit transitory voluptuousnesse and honours sake to the Devill and canst not see the open Gate which the Spirit sheweth thee therefore he reproveth thee and sheweth it to thy face 8. And if you will not for all that then it is as was said Wee have piped unto you but you have not danced wee have called you but you are not come to us I have been hungry after you but you have not fed mee you are not growne in my Garden of Roses therefore you are none of my food your heart hath not been found in my praise â—â—erefore you are not my food And this Bridegroome passeth by and then cometh the other and gathereth what he findeth into his Barne you should consider that Further Information touching the holy Trinity 9. Now since wee speake of the Holy Trinity as of one onely God in one onely Essence therefore wee say that the Holy Spirit goeth forth from the Father and the Sonne And seeing God is every where and himselfe filleth all things in the whole Deep theâ—efore the minde asketh Whither doth the Spirit goe forth seeing it is in the mouth of God and also remaineth only in God as a spirit in a body 10. Heere see Apocalyps the fourth there appeareth before the Throne of the Auncient of Dayes a glassie Sea wherein standeth
the Glance of the Majesty for the meeknesse taketh its beginning with the Flash of lightning which is the severing mark of the two Principles where the Wrath goeth upwards and the Meeknesse downwards and are both the substance of the Corporeity 38. For although the wrath in the flash inclineth upwards and also y Crosse-wise or square side wayes yet the sinking down of death is in it also for the flash killeth the hard strong might as is seene how it dissipateth the darknesse and yet the sting of the wrathfulnesse remaineth in it where no death is perceived but substantiality without understanding as also in the sinking of the captivated meeknesse in the Light there is no understanding neither but substantiality and yet it hath the Tincture which springeth in the substantiality and is like a growing and the understanding remaineth meerly in the Centre on the Crosse in the z Or Trinity Number Three 39. Thus wee say the Holy Ghost goeth forth from the Father and the Sonne as the Aire from the nre and the Light but whither doth he goe Into the substantiality with the Glance of the Majesty wherein the Deity standeth revealed This Gate is called by mee in all my Writings a The Holy Ternary Ternarius Sanctus for I meane the Number Three or Trinity in the substantiality viz. in the Angelicall World where the Three Persons have revealed themselves 40. Now therefore wee say very right that the Sonne is the Word of the Father which the Father speaketh But now the Deepe Minde asketh Whither doth he speake it or into what doth he speake it forth Behold the Word is the Heart and soundeth in the Essences or working powers of the Father and the Heart speaketh it in the mouth of the Father and in the mouth the Holy Spirit of the Father comprehendeth it in his Centre and so goeth with it forth from the Father and the Sonne into the substantiality where it standeth with the Glance of the Majesty as a Virgin of the Wisdome of God in Ternario Sancto in the Holy Ternary 41. This which is spoken forth is an Image of the Holy b Trinity Number Three and a Virgin but without substance yet a similitude of God In this Virgin the Holy Ghost openeth the Great Wonders of God the Father which are in his hidden seales 42. c Alias not that Moreover the Holy Ghost manifesteth the opened seales of the Heart of God in the Glance of the Majesty which stand in the light and are called the seaven Spirits of God 43. Thus the Image of the Wisdome of God standeth in substance among the seaven burning Spirits which burne in the Light of God for they are the Divine Nature and it hath the seaven Starres of the hidden seales which stand in the Anger of the Father in his Centre in its hand for the Heart of God is the might of the number Three as the Apocalyps sheweth you in the first Chapter The highly precious Gate for Man to Consider of 44. This Wisdome of God is an Eternall Virgin not a d Or Wife Woman but the Chastity and Purity without blemish and is as an Image of God Shee is a representation of the number Three which generateth nothing but in her stand the great Wonders which the Holy Ghost discovereth and the Word of the Father createth through the soure Matrix viz. the Fiat and shee is the wonderfull Wisdome without number in her hath the Holy Ghost discovered the Image of Angells as also the Image of Man which the e The Word which giveth beeing Verbum Fiat hath created 45. Shee is the Great secret Mystery in the Counsell of God and goeth f Alias in the second Principle into the first Principle viz. into the Anger of the Father and openeth the Wondâ—rs in the hidden seales or formes of Nature in the wrath and is comprehended by nothing for shee is an Image without substance of Generating the Holy Ghost hath through her discovered the Third Principle which the word Fiat hath made corporeall out of both the Matrixes out of both the Mothers of the substantiality and he hath discovered a limit to that substance in the Centre of the Seaven Formes where they shall goe into their Ether with the corporeall substance and yet both the Mothers or Matrixes shall stand in the substantiality before the Virgin of the Wisdome before the number Three or holy Trinity in the Eternall Figure to Gods glory and g The manifestation of his miraculous deeds his works of Wonder 46. Therefore consider O yee Philosophers how God created this world in Six Dayes for each Dayes work is a Creation or Creature of a Spirit in Ternario sancto and the Seaventh Day is the Rest of the Sabbath of God in the Seaventh Spirit of God wherein the Virgin of the Wisdome of God standeth and therein is no more any working of Anxiety but the Eternall Perfection of Rest 47. For the six Spirits must shed forth their operations of what is in their seales and are not knowne before till they have powred forth the vertue or power of their Vialls in the Principle of this world which Men and the other Creatures bring to substance and h Work act or effect as a building to the manifestation of Gods Works of Wonder 48. And when this shall be accomplished then the hidden Spirits of God under the seales enter againe into the Ether viz. into their Centre and then the Time of the seaventh Seale beginneth in the substantiality in the presence of God and the hidden Mystery of the Kingdome of God is accomplished as is mentioned in the Revelation of Jesus Christ and as wee have knowne in Ternario sancto in the Holy Ternary 49. This Wisdome of God which is the Virgin of Glory and Beautious Ornament and an Image of the number Three is in her figure an Image like Angells and Men and shee taketh her Originall in the Centre on the Crosse like a blossome of a branch out of the Spirit of God 50. For shee is the i Or Essentialitie Substantiality of the Spirit which the Spirit of God putteth on as a Garment whereby he manifesteth himselfe or else his forme would not be knowne for shee is the Spirits Corporeity and though shee is not a corporeall palpable substance like us Men yet shee is substantiall and visible but the Spirit is not substantiall 51. For wee Men can in Eternity see no more of the Spirit of God but onely the Glance of the Majesty and his glorious power wee feele in us for it is our life and conducteth us 52. But wee know the Virgin in all her heavenly Similitudes or Images whereas shee giveth a body to all fruits shee is not the Corporeity of the fruit but the Ornament and Lustre 53. The Corporeity goeth forth out of the Substantiality which is not the Spirit but an impotency in comparison of the Spirit in which the number
Pride blinded you that you set Shepheards over the Lambs of Christ according to your own favour and respect Saint Paul teacheth you doe but reade it what an heavy account you are to give nothing availeth with you but Art and in the Kingdome of Christ Art is but drosse and dung God leadeth a pure heart by his own Spirit if one incline towards him and submit unto his will to such a one he teacheth heavenly Art 22. The Congregation of Christ should be in one will and the Shepheards thereof should have the spirit and p Or Consent will of the Congregation It is not so slight a matter to put on the Garment of Christ as many suppose who seek onely covetousnesse and honour therein and they finde nothing but the Anger of God therein 23. Or what shall wee say The Priest Devill hath blindfolded the Kingdome of Christ so that the Congregation of Christ is stark blinde where men suppose they are Gods and that they teach from the Holy Ghost whereas their own honour and covetousnesse is meerly sought after in deceit and falshood Men see how great mischiefe they have caused in the world how many Countreys have they caused to be laid wast and murthered many hundred thousand persons with their false Opinions and have onely served the Devill in the Garment of Christ if the Congregation did but discerne it they would presently consider it but all this cometh to passe in that they afford not honour to the Spirit of Christ Men will choose Shepheards themselves whereas the Devill is in all meere humane Elections when it concerneth the honour and doctrine of God 24. The q Or Pastours Bishops that are growne up of themselves and chosen for favour without the Spirit of God are as profitable to the world as a fift wheele to a wagon indeed they doe but little except it be to make the Congregation goe astray slander jangle and dispute as their scandalous Pamphlets testifie in many of which there is as much of the feare of God and love to their Neighbour as the Devill in Hell hath Bloudy provocations are the Devills Drums and Trumpets by which he reproacheth the simple Congregation of Christ 25. O deare Children open your eyes wide goe out from the Priests Contentions and enter into combate against the Devill against your voluptuous flesh and bloud A Christian is not a wrathfull Souldier or Warriour who desireth the Kingdome of this world for Christ saith My kingdome is not of this world else my servants would contend for it Saint Paul saith Seek that which is above where Christ is wee are called by Christ out of this world that so wee might serve God with the soule and be in Christ but with the body in this world that wee may have maintenance and sustenance for it therefore the Earthly life ought to labour and maintaine its body but the soule should be Lord and Governour and rule the Body it should not suffer the Starry-Spirit to practise any falshood and fill it selfe with lyes and deceit for such things are so brought into the soule 26. The poore soule is heere in this life in very great danger where the Jawes of Hell continually reach to its lipps for it is infected with the Spirit of the Starres and Elements which fight against it day and night Consider thy selfe now thou deare Minde and thinke in what vessell thy soule viz. thy best Treasure lyeth and thou wilt surely awake out of the sleepe of the beastiall Life and consider what will follow hereafter when the Spirit of the Starres and Elements will leave thee where then thy best Jewell which thou thy selfe art will remaine in what condition thou wilt be for ever without end for wee know that the soule dwelleth in the Heart it s own substance is the Centre of the seaven Spirits of Nature the six Spirits are the Government of the Life and the seaventh is the Tincture of the Substantiality for its Substantiality is bloud and flesh which maketh the Tincture though the Tincture is not bloud and flesh but a virgin without Generating yet the six Spirits in the Tincture continually generate one another as is mentioned heeretofoâ—e concerning the Centre of Nature But the brightnesse of the Noble Pearle of the soule is especially knowne in the Tincture for therein it attaineth Gods power and Spirit and there getteth its right Name Seele SOVLE for as God is above Nature which cannot comprehend him so the virgin in the Tincture is a spirit above the spirits of Nature which belong to the Centre and yet the virgin without the spirits of Nature would not be even as the Number Three of God without the Eternall Nature would not be knowne so also the soule 27. The six spirits of Nature conteine the Eternall Centre with which the Darknesse and Anger of God is comprehended for the Originall of Mobility consisteth therein for the fire existeth therein though indeed it standeth but in foure formes and in the fift forme springeth up the true Life and in the sixt the understanding and then first there is in the seaventh another Spirit which is not the Centre in the Anguish-source or property for in the seaventh forme there is another source or property indeed the first six formes rule therein and are the life of the source and a cause of the life but they make together one Spirit which liveth in the Bloud Water and Aire 28. And though it be so that wee are through the heavy fall of Adam brought into the outward Dominion so that the soule swimmeth in the palpable or visible water yet the Eternall Water viz. the Mother of the Water is hidden in the outward in which the soule is an Angel wee give you to understand that the soule is a Spirit as God the Holy Ghost is who goeth forth from the Father and the Sonne and is the Mobility of the Deity for the Father standeth still and hath moved himselfe but once viz. in the Creation but the Spirit hath the Word of the Father and performeth all things through the Word 29. And thus also the soule is a spirit generated out of the Eternall Centre of Nature out of its own spirits of its own Nature not strange ones * Viz. the soule which hath the word which comprizeth it selfe in the six formes of Nature upon the wheele of the Crosse and performeth all things through the Word for it is the Spirit and Life of the Word and moveth upon the Wings of the Winde as a flash or blaze it formeth the Word and produceth it and the Six Spirits are its Counsellours though there are but five for the Sixt is the forme of the Word it selfe but the five conteine the five senses 30. Where wee wofully finde and have great cause to lament it how our father Adam hath heere introduced the Evill poysonous Earthly Dominion so that the poore soule is thus wholly captivated by the Spirit of this world
Verse 15 Spheare Chap. 10. The Spheare of the wise Magists and Mathematicians is not perfect of the wonderfull turning of the wheele of Nature Verse 25 Spirit Spirits Chap. 1. The Spirit of God is not subject to the Band of the Eternall Nature Verse 13 Chap. 2. The Brimstone Spirit is the will in the foure Formes wherein the Devills dwell Verse 37 Chap. 4. The Spirit desireth to bring the Light forth in its highest Depth Verse 1 Chap. 4. Of the seaventh Forme Also how a Spirit is and how it subsisteth Verse 5 Chap. 4. A similitude describing the Out-flowne Aire and Spirit of God Verse 79 Chap. 4. Of the further working of the Spirit Verse 81 Chap. 4. How the Spirit differeth from the Body Verse 84 Chap. 4. The Spirit is not the Light but the blower up of the Light Verse 85 Chap. 5. Men should not judge least they fall on the sword of the Spirit which will reprove the World for Sinne Righteousnesse and Judgement Verse 4. 5. 6. 7 Chap. 5. How the Spirit of this world may know it selfe Verse 28 Chap. 5. How the Spirit that proceedeth from God openeth the understanding of the Minde Verse 29 Chap. 5. How the Spirit proceedeth from the Father and the Word Verse 37 Chap. 5. Whither the Spirit goeth when it goeth forth from the Father and Sonne Verse 39 Chap. 5. How the Holy Spirit revealeth the Opened Seales Verse 42 Chap. 5. The Aime of the Different Wisdome The Touch-stone to try whether the Spirit of God or the Spirit of the Devill speaketh Verse 74 Chap. 5. How the Spirit hath brought all the Three Principles into a Body Verse 89 Chap. 5. The comparing of the Spirit of Man with the Eternall Spirit and the Number-Three Verse 90 Chap. 5. As the World is spoken forth from the Spirit so is it also in Mans Spirit Verse 91 Chap. 5. The Spirit of Man hath in it selfe the Kingdome of God of Hell and of this World also how all was without Beeing till the A. and O. Verse 92 Chap. 5. The Centre was but one Spirit How all came to be thick grosse and hard as it were opposite to the Majesty of God Verse 99 Chap. 5. How the Aire or Winde is not the Spirit of the Number-Three Verse 102 Chap. 6. How the Spirit of God Ruleth in us and how the soule attaineth the Paradisicall Garland Verse 32 Chap. 6. As the Spirit is so is the body of it Verse 59 Chap. 7. How often unwillingly the Holy Ghost is called a Devill and the Devill accounted a good Spirit Verse 60 Chap. 8. A similitude of the going forth of the Spirit in a Red hot Iron Verse 6 Chap. 8. How no Spirit desireth to come out from its Mother againe Verse 59 Chap. 9. Hee on whom the understanding of this Spirit falleth he understandeth it Verse 4 Chap. 9. Of the roote of the Fire Spirit and of the impotent Aire Spirit Verse 54 Chap. 10. How the Spirit of God hath planted and created a Modell in his will Verse 15 Chap. 11. Of the Breathing in of the Aire Spirit and the Spirit of the soule Verse 15 Chap. 11. How the Spirit of this World introduceth its Government also in the seede Verse 34 Chap. 14. How wee are subjected to the Spirit of this world from our Entrance into the womb of our Mother Verse 4 Chap. 17. How the outward Spirit should looke after outward things Verse 6 Chap. 18. How the outward Spirit hath insinuated it selfe into the soule Verse 34 Chap. 3. How the six Spirits have executed their fierce might in us Verse 50 Chap. 4. Wherefore and of what the Spirits are created Verse 29 Chap. 4. The Spirits are created out of the Centre of the Eternall Minde Verse 31 Chap. 4. How the Creation of the Spirits was Verse 36 Chap. 4. The Spirits are created every one according to its kinde Verse 37 Chap. 4. Of the Spirits that have their originall out of the Inceptive will Verse 54 Chap. 4. Out of what the Earthly and Watery Spirits are Verse 55 Chap. 4. The Spirits are incomprehensible to us The Authour will shew us the Government of Heaven further and then the Government of Man Verse 57 Chap. 5. When it is that the six Spirits shall be knowne Verse 47 Chap. 5. When the hidden Spirits goe into the Ether also of the Time when the seaventh Seale taketh its beginning knowne by the Authour Verse 48 Chap. 5. How the Spirits of Darknesse lie captive Verse 110 Chap. 10. How the Creating of the Spirits was Verse 16 Chap. 14. Of the six Spirits of Nature also of the Originall of Mobility Verse 27 Starre Starres Chap. 7. How every Starre hath a severall property Verse 74 Chap. 3. The Word is in the Father and hath the seaven Starres or Formes in its power Verse 47 Chap. 3. Wee are under the power of the seaven Starres or seaven Spirits of the Fathers Nature Verse 48 Chap. 5. How the Image of the wisdome of God hath the seaven Starres Verse 43 Chap. 6. Out of what the Starres are also why they are to us innumerable Verse 41 Chap. 7. If the Starres and Elements had not been created the Ground of Nature had not been manifested to the Angells Verse 25 Chap. 7. Out of what the Starres are and their property Verse 72 Chap. 7. The cause of the Burning of the Starres also how they awaken all Creatures Verse 73 Chap. 9. Of the Tinctures number six and of the Spirits number six which together make Twelve in Number or the Starres which the Woman in the Revelation weareth Verse 73 Chap. 10. How the Starres are children of the Sunne very great things are to be concealed heere Verse 17 Chap. 10. How God on the fourth Day created the Sunne and the Starres Verse 19 Chap. 11. Of the working of the Starres in the Creatures to the manifestation of the wonders of God Verse 35 Chap. 11. How the soule can subdue the power of the Starres which indeed would faine be delivered from vanity Verse 38 Sting Chap. 2. The soure harshnesse is the Mother of the Sting or Goad also how in the Liberty it becometh joyfull and how the fift Forme riseth up Verse 73 Stone Chap. 6. The Eternall Flesh is the Noble Philosophers Stone which the Magi finde Verse 98 Chap. 6. There is nothing like the Philosophers Stone It is manifest and also hidden Verse 99 Chap. 6. Of the Excellency of the Stone Verse 100 Chap. 6. The great joy which he hath that findeth the Stone Verse 101 Chap. 6. This Stone is the slightest and most contemptible Verse 102 Chap. 6. The power of those that have this Stone they who rightly seeke it finde it others scorne it Verse 103 Chap. 7. What help the soule getteth in its earnestnesse also how little knowledge is necessary for the attaining of the Corner Stone Verse 9 Chap. 7. The Noble Stone is to be found every where Verse 14 Chap. 7. How
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
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
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
The Third Booke of the Authour being The High and Deepe Searching out of The Threefold Life of Man through or according to The Three Principles by JACOB BEHMEN aliàs Teutonicus Philosophus Written in the Germane Language Anno 1620. Englished by J. SPARROVV Barrester of the Inner Temple London LONDON Printed by M. S. For H. Blunden at the Castle in Corn-hill 1650. A SHORT CONTENTS of this BOOKE BEing a High and Deepe Searching out of the Three-fold Life of Man through the Three Principles Wherein is clearly shewen that which is Eternall and also that which is Mortall And wherefore God who is the Highest Good hath brought all things to light Also wherefore one thing is contrary to another and destroyeth it and then what is right or true and what is evill or false and how the one * Or distinguisheth severeth it selfe from the other Wherein especially the Three Principles are founded which art the onely originall or fountaine whence all things flow and are generated VVhereby the multitude of Meanings and Opinions about Faith and Religion may be knowne and what is the cause of the multitudes of Opinions among Men concerning the Essence and Will of God also what is best for Man to doe that he may attaine the highest and Eternall Good And then concerning the End and issue of All things wherefore all things have appeared in such a property and Essence as they have had for the comfort of the poore wounded sick soule of Man and for the Rebuilding or Edification of the true Christian Religion wherein the Antichrist standeth quite naked and revealed Set downe for a Remembrance to our selfe and for a stay to uphold us in these distracted miserable Times THE THIRD BOOKE OF THE AUTHOUR Being a High and Deep Search Concerning The Threefold Life of Man The First Chapter 1. WHen wee consider the beginning of our Life and compare the same with the Eternall Life which we have in the promise we cannot say nor finde that we are at home in this life For we see the beginning and the end of the outward life as also the totall decay and finall corruption of our bodies and besides we see or know of no returning into this outward life neither have we any promise of it from the high and eternall Good 2. Seeing then there is a Life in us which is Eternall and Incorruptible wherewith we strive after the highest Good and a life from this world which is finite and corruptible and also a life in which the source originall cause of Life standeth wherin the highest danger of Eternall Perdition misery and calamity doth consist therefore it is of necessity that we consider the beginning of Life from whence all these things proceed and have their originall 3. So now when we consider the life what it is then we finde that it is a burning Fire which consumeth and when it hath no more fuell to feed upon it goeth out as may be seene in all Fires For the life hath its nourishment from the body and the body from the food for when the body hath no more food then it is consumed by the fire of the life so that it fadeth and perisheth as a faire flower when it hath no water withereth 4. But seeing there is in Man a life which is Eternall and Incorruptible which is the soule which is also a Fire and hath need of nutriment as well as the Elementary life hath therefore we ought to consider the property and food of that life what that is which continually feedeth it so that it never goeth out in Eternity 5. And thirdly we finde in the life of our soules that there is in it a greater hunger after another higher and better life viz. after the highest Good which is called the Divine Life insomuch that the soule is not contented with its own food but it desireth with great longing and panting the highest and best Good not only for a pleasant habitation but in a hunger for a food 6. And so now we perceive in our very great and true knowledge that every life desireth its own Mother out of which the life is generated for a food as the Wood which is the Mother of the Fire that the Fire desireth to have and if it be severed from its Mother it goeth out In like manner the Earth is the Mother of all Trees and hearbs and they desire it and the water with the other Elements is the Mother of the Earth or else it would be dead or barren and there would grow neither metalls trees hearbs nor grasse out of it 7. We see especially that the Elementary life consisteth in a boyling and is a kinde of seething and when it leaveth boyling it goeth out also we know that the Constellations kindle the Elements and the Starres are the Fire of the Elements and the Sunne kindleth the Starres so that there is a boyling and seething amongst them but the Elementary life is finite and corruptible and the life of the soule is Eternall 8. Now seeing it is Eternall therefore it must also be from the Eternall as the deare Moses hath written very rightly of it That God breathed into Man the living breath and so Man is become a living soule 9. Yet we cannot say though indeed Man standeth in a Threefold Life that each life is apart in a severall forme but we finde that they are in one another and yet each life hath its own working in its Dominion viz. in its Mother For as God the Father is all because all cometh from him and he is present every where and is the fullnesse of every thing and the thing doth not comprehend him also the thing is not God nor his Spirit nor the true Divine Essence so that it cannot be said of any comprehensible thing that it is God or that God is here present more then in other places and yet he is really present he containeth the thing and the thing containeth not him he comprehendeth the thing and the thing comprehendeth not him for he dwelleth not in the thing but in himselfe in another Principle 10. So also is the soule of Man breathed in from God it dwelleth in the body and is invironed with the Spirit of the Starres and Elements not onely as a Garment covereth the body but it is infected with the Spirit of the Starres and Elements as the Pestilence or other infectious disease infecteth the Elementary Spirit so that it poysoneth its body and so it decayeth and dyeth and then the source or property of the Starres also breaketh it selfe off from the soule and consumeth it selfe whrereby the Elementary Mother breaketh off and so the Spirit of the Starres hath no more food and therefore consumeth it selfe but the soule remaineth a Or Crude empty or feeble or faint naked because it liveth by another food 11. Understand us here in this manner though the soule be thus captivated with the Spirit of the Starres and
dissemblers and hypocrites mis-leade you who are meere Book-learned in the Historie and boast and vapour with strange Languages and would be respected for it whereas they understand them not in the least they understand not their Mother Tongue if they understood that right together with the Spirits of the Letters then they would know Nature therein 3. It is meere Pride that forbiddeth you to search or seeke that you should not finde and that the Pride with her crowned or cornered Cap may domineere like a proud woman over the Wonders of God for so the Devill would have it that he might not be knowne they are more blinde then the simple Laity 4. If you desire to seeke then knock that the right doore may be opened for you and seeke in the feare and the love of God and you shall finde well enough let not the calumnies of the proud divert you For if the right doore be opened to you then you shall see how very blinde b Those that call themselves the Clergie or Divines they are their pride hath blinded the whole world so that every one looketh meerly at their eloquency brave Language or good expressions and upon their severall strange Languages and thinke they understand very well Thus they domineere over Mens soules whereas their knowing is altogether doubtfull as may be seene by their Disputations and Contentions 5. Therefore I say still none should trust their soule with such hypocrites and dissembling men for the soule standeth not in this world but in the Originall of the Essence of all Essences and it is in the Centre of the Eternall Band wherein God and the Kingdome of Heaven and Hell standeth and if it the soule attaineth the love of God in the Light which dwelleth in the Ground of the soule it may well see the Eternall Nature as also God and the Kingdome of Heaven and of Hell if it doe not suffer it selfe to be blinded it is not hard or difficult it is but to goe about the new Birth or Regeneration out of the Darknesse into the Light without which you cannot reach the Depth in the Centre 6. And now if we will speak of the Centre or the Circle of the Life wee must consider the Genetrix or Matrix which is the Centre and the Essence of all Essences All things are Generated out of the Centre and out of that which is Generated all things are created which are in Beeing And wee have cleered to you the Ground how the Eternall Word was in the beginning as in the Centre and the Word is Gods and the Eternall Will is that Word For the Eternall God hath that will in him and that is his heart and in that recomprehended will in the Eternall Father of all things the Eternall Deity hath its Name GOD. 7. For wee cannot say that God hath a Maker as also the Will hath no Maker for he maketh himselfe from Eternity to Eternity continually whereas it is not a making neither but an Eternall c Or Birth Generation The Word in the Father and the Spirit which goeth forth from the Power is the Life of the Deity 8. But now wee see that the Mark standeth in the Centre for God is also an Angry Zealous or Jealous God and a consuming Fire and in that source or quality standeth the Abysse of Hell the anger and malice of all the Devills as also the d Venome or the corruption Poyson of all Creatures and it is found that without poyson and e Fiercenesse or stinging sharpnesse eagarnesse there is no Life and from thence ariseth all contrariety and strife and it is found that the strongest and most eager is the most usefull and profitable for it maketh all things and is the onely cause of all mobility and life 9 For as is mentioned before The Eternall Word viz. the Eternall Will of the Father is the Creator of all things and the Eternall Father is the Beeing of the Will out of which the Word hath created all things Now the Essences are the beeing which causeth the Will for heere you must understand that there are two Wills in one Beeing and they cause two Principles One is the Love and the other is the Anger or the Source or property of Wrath. The first Will is not called God but Nature the second Will is called A and O the beginning and the End from Eternity to Eternity and in the first Will Nature could not be manifest the second Will it is that maketh Nature manifest for the second Will is the vertue in the strength and the one would be nothing without the other 10. Seeing then that the Will of the Father in the Eternity is the first therefore also he is the first Person in the Ternary viz. the Centre it selfe So now the Will or the Centre is to desire to Generate the Word or Heart for it is nothing else and it can be called nothing else but the desiring in the Will 11. Thus we search in a deep sence in the Minde and do finde that the desiring is eagar and attractive for it is the strong might not in one point onely but every where all over contracting the widenesse into narrownesse to manifest it selfe therein For else there would be nothing in the whole Deepe and there would appeare nothing but all would be still and quiet 12. But now the desiring attracteth and yet it hath nothing there but it selfe and that which is attracted is the impregnation of the desiring and maketh the desire full and yet is nothing but a darknesse for that which is attracted is thicker then the will and therefore it is the darknesse of the thin Will 13. For the will is as thin or empty as if it were nothing and very still and quiet but the desiring maketh it full and the going forth in the desiring is the Essences viz. a sting of sensibility which is against the sensibility which the desiring also cannot endure but attracteth the more vehemently to it and so the sting or puncture is the greater and rageth against the attracting and yet cannot get out of it for the desiring generateth it and yet cannot endure it for it is such an Enmity as is between heate and cold 14. And so the desiring which in it selfe is an earnest longing by its longing doth awaken such a raging which doth so sting in that will that the longing becometh very soure and strongly attracting that it might hold the sting fast whereby the sting as a stirring life affordeth mobility in which the longing attaineth the first crack or shreek of trembling from whence ariseth a contrarious Anguish for in the Anguish of the longing in the hard attracting is caused a sharp coldnesse and the attraction is eager bitter and stinging so that it affordeth a terrible strong Power which the sting cannot endure but would faine breake away and yet it cannot For it s own Mother that generateth it holdeth it and so
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-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-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
speaketh out of his p The flowing Essentiall powers or faculties Essences and that which goeth forth out of the Love is the Holy Spirit of the Word which formeth the p The flowing Essentiall powers or faculties Essences and this is together the Ternary in one Essence or Trinity in Vnity 13 And so now when the Centre in the Word flieth open in the vertue of the Light out of the Love then one forme embraceth the other with very friendly desire for the first will is desiring and maketh the Centre as is declared before concerning the Wrath so also it is heere with the Love q It maketh its own Centre too and in stead of the striving contrary will there is nothing herein but an embracing and acceptable relish For when the Wheele of the Essences is sounding the sixt forme is Generated 14. For the sourenesse retaineth its fierce might well enough in the sharpnesse of the Love but indeed it is very soft and in the sixt forme maketh voyces tunes and sounds so that in the sounding the Essences heare one another and with the Essences of the wheele in the assimulation infection or mixture they taste one another and in the desirous Love they smell one another and with the breaking through of the source they feele one another and in the Light they see one another and so there is a living forme of the Spirit which goeth forth as a life in all formes and it the Spirit is the stirring of the voyces in the Essences which make the t Thoughts or Constellations senses or starres 15. Thus the true Å¿ Or inexpressible insuperable Love-desire springeth up in the first will which is called Father for in the Centre of the Sonne out of the Fathers sharpnesse the Glance is Generated which is a very friendly desire to turne the Wrath of the Father into Love For when the Essences of the Father taste the meeknesse in the t Or Love Light then they are all stirred and it is a meere lovely desire pleasing relish and friendly well doing and the forme Mercurius is indeed the Word which in the dark Centre is a poysonous woe and anguish but in the vertue of the Light it is the source of Joy and affordeth voyces tunes and sounds but not like the u Or Noyse sound in the Fire in the First Centre 16. Thus my deare Minde that readest this understand and take our meaning right and consider what wee meane in this Description Wee meane not two Gods that are one against another but one onely God in Ternary or Trinity of Subsistence in his Eternall Birth or Geniture 17. In the word Ternarius is to be understood in the Language of Nature rightly the Divine Birth in the six formes in Nature which are the six seales of God 18. But when I say Ternarius Sanctus then I have therein the number Three in Seaven Formes wherein the Angelicall world is comprehended which standeth in the seventh Birth Not according to the pronunciation of the Latine Tongue but according to the pronunciation of the Language of Nature from whence all things have taken their Names which our Philosophers in the Schooles of the Third Principle of this world doe not understand but the Theosophers of the Schoole of Pentecost understand it well 19. For when I speake of the Wrath and of the Anger of God I meane not any thing that is without God neither doe I meane thereby the pure Deity which is unchangeable and in Eternity is nothing else but Good and is not Nature but the Word is generated out of the Nature of the Father as another or second sprout which is not comprehended in Nature and therefore it is even another Person and yet is Generated out of the First 20. Understand that the first will which is without Nature is free from Nature but Nature is Generated in its desire and now therefore the second will which goeth forth out of the first out of Nature as a proper Centre of its own is also free from Nature for it dwelleth in the first Will which is called Father in the light Eternity and it is the Glance or brightnesse power strength and beeing of the light Eternity or else there would be therein no beeing but a light still habitation without beeing or x Wandel communion or conversation operation 21. But since it would be manifested it must needs create a will which is desirous and yet there was nothing to be desired but the powerfull Word and yet that was not in the still Eternity neither and therefore the seaven Formes of the Eternall Nature must be Generated which are the seaven seales of the Sonne of God as the y The Revelation of John Apocalyps witnesseth and thence from Eternity the powerfull Word is Generated which is the power and vertue the heart the life and beeing of the still Eternity 22. And since it is generated out of the seaven seales or Formes of Nature therefore it is the Maker and Creatour of all things out of the beeing of Nature for there is nothing else that can over-power the Nature but onely the effectuall powerfull Word in the Light that onely can overcome the Wrath. Hee onely hath the Key that can open and breake the seaven Seales of the wrathfull Nature of the Father and open the Booke of life of him that sitteth upon the Eternall Throne Reade Apocalyps 1. it is just so For as soone as the wrath twinckleth that is a dissiparing of the Darknesse and taketh away the power of the fierce wrathfull anguish and is rightly called the mercy the z Mercifulnesse warm-heartednesse Barmhertzigkeit of God 23. For Barm is the light twinckling in the Centre out of the light Eternity where the Glimps captivateth the sterne hard soure or harsh bitter anguish and terrifieth it with the Glimps and taketh away the power of the fiercenesse and turneth it into meeknesse Hertz is the flash that hath captivated the foure formes where the Glimps of the Eternity is sharpened and thence forward hath the foure formes in it which Glimps moveth upon the Crosse in the Centre and maketh another Centre in it selfe ig is the converting of the flash into the light of the Glance or Brightnesse wherein the fift and sixt forme are Generated viz. the Love and the Joy wherein the a Ability or Possibility Potency of whole Nature doth consist and without these two formes Nature would be a wrathfull harsh and cruell Death but the light maketh the Love and also the desire of the sixt Forme wherein consisteth the life with the understanding Keit is the Eternall Entrance and the ascending over the Nature of the foure Formes and an Eternall inhabiting of the still Eternity and a satiating or fulfilling of the first will which is called Father 24. Thus the second Birth is called the Sonne of God the Word of God the Power of God the Love of God the Life of
the Fathers Nature which bring their Wonders in us to the Light 49. For wee are the n Expresse Image Similitude Resemblance Pourtraiture or Type Representation of the Deity in which the Spirit of God openeth his Wonders and be you rightly informed God the Father hath begotten us againe in Christ that wee should with our Imaginations enter againe into the Word viz. into the Centre of the light flaming Heart that the Holy Ghost might proceed from us againe with power and o Miracles workes of Wonder as may be seene by the Apostles of Christ 50. But since wee have suffered our selves to be held by the seaven fierce Spirits of the Fathers Nature out of his Centre and are not with our Immanuel gone forth from our own reason and knowledge and pressed in to the life of Christ that the Word in us might p Be incarnate become Man therefore also all the six Spirits of the wrathfull Nature have shewen their Might and Wonders in us and have let us gpe astray in Babel so that wee have not walked in the Love of the Word in the Life of Christ but after our own Inventions in a forged hypocriticall seeming holy conceit about the Will of God and have not walked in the Spirit of Christ but in Pride 51. And because the Seekers in the Fathers Nature have found out Arts therefore they have troden simple Humility under-foote and because in their own Inventions they have departed from the Heart of God and so have erected an Earthly Kingdome for their voluptuousnesse therefore all the six Spirits of Wrath have justly produced their effect upon them 52. For though the Heart of God hath sounded a Trumpet with a Spirit out of its Centre and called upon people to Repent yet they had alwayes rather take delight in their tender flesh and delicate life and had rather follow the Devill who hath alwayes from the Anger of God sounded a Trumpet contrary to it viz. contray to Repentance and hath stirred up Warres and bloudshedding of which the Revelation testifieth in a Figure And the Spirit of God hath therefore declared the Revelation as a cleere Glasse 53. And mark what the Angel said Seale what the Seaven Thunders have spoken The voices of the seaven Thunders out of the sterne Essences would be well enough hidden from us if we did not q Or employ our thoughts purposes and endeavours in the same things put our Imagination into them and open them in us for in the Centre of the Sonne in the Meeke Love they are not manifested or revealed 54. But being the Word or Heart of God is r Or Incarnate become Man and that in him it hath assumed a humane soule to bring us againe out of the wrathfull Nature into the Glassie Sea viz. into the Angelicall world to the wonders of the seaven Golden Candlesticks and because wee yet lay hidden in the seaven Seales of the Father therefore the Å¿ Verbum Dei Word of God with it s assumed humanity must enter againe into the sterne Matrix into the sharpnesse of Death and of the Anger And there the Man Christ hath broken the seaven Seales in the soule of Man 55. For the t Verbum Dei Word of God or the Heart of God which became Man and the humane soule which out of the seaven Spirits of God was breathed into Man from the Spirit Mercurius that is the Spirit of the seaven Seales which in the Word is called the Holy Ghost and yet from the Centre of the Father is called the Spirit Mercurius viz. out of the sharp Essences out of the fiery wheele as is mentioned before but in the Out-birth of the Father through the Meeknesse of the Love in the Word in this world viz. in the third Centre is called Aire hath broken the fierce might in the Centre of the soule 56. For when the soule of Adam went forth out of the Word and entred into the Third Centre viz. into the Spirit of this world then the Centre of the soule was Eternally Sealed up in the Matrix of the Wrath in the seaven Formes of the wrathfull Nature of the Father and there was none in heaven in the Glasse Sea nor in this world that was able to breake open these seaven Seales there was nothing else in the soule but the Eternall Death in the horrible Anguish and in the Darknesse 57. And there the Mercy or Barmhertzigkeit brake forth out of the Heart of the Father and entred into the humane soule and brake the seaven Seales of the fierce wrath and kindled the Light which over-cometh the Death and the Anger in the soule 58. Not that the soule was rent out from the Fathers Essences as if it were no more in the seaven Spirits of Nature no that cannot be all standeth in the seaven Spirits of the Fathers Nature yea even the Heart of God it selfe standeth therein onely the seales of Death in the fierce wrath are broke open by the Light of the Heart of God in the Centre of the humane soule 59. For which wee thank God the Father in Christ Jesus who became Man and Regenerated us in him to the Light and Redeemed us from the fierce wrathfull source or torment in the zeale of the Anger in Eternity 60. But because wee Men did not u Accept or embrace acknowledge such great grace and light neither did esteeme it but were pleased with the flesh of Adam and the best of this world and though indeed wee saw that God in the Man Christ as also in his Disciples and in all those that earnestly clave to him in the New Regeneration did great Wonders and Miracles yet wee our selves put away our Candlestick and lived in hypocrisie and in our own seeming holinesse and in tyranny and persecuted Christ therefore he left us also sealed up so that wee knew his Light no more but wee sought out for our selves wayes to God and would by our own contrived opinions come to God The Kingdome of this world was x Pleased us better more acceptable to us then the Kingdome of God wee practiced before him nothing bnt hypocrisie and our heart was far from him Therefore wee must also in the Nature of the Father remaine under the seales till the Spirit Mercurius that is the wrachfull spirit in the Anger of God according to which God calleth himselfe a Consuming Fire hath manifested all its Wonders in us 61. And the Revelation sheweth very cleerly how the Spirit Mercurius hath opened one Seale after anoâ—her and hath powred forth all plagues and abominations y Vpon or amongst us in us and hath brought forth meere contention warres and malice meere cunning crafty subtilty deceit and falshood with wonders and powers in us as indeed he very finely pourtrayeth us as an abominable Beast like a Dragon with seaven Heads and ten Hornes and upon his Hornes ten Crownes and our formall demure z Clergy Ministry or
such as have received Ordination and are therefore called Divines Preachers Spirituality sitteth aloft upon the Dragon finely and stately trimmed and adorned with a Crowne 62. And there you may behold your selfe you faire Bride upon the Dragon doe but see what you ride upon is that Christs Asse in lowlinesse or is it the Devill from the Abysse your own authority and the eliming up of your Tyrannicall Power which you your selfe have erected is your Beast in that you have set up a wicked compulsion forcing and oppressing of poore people and have lived onely in Pompe State and Pride your spirituall Heart is the beautifull glistring Bride upon the Beast 63. Behold I must tell it you behold your selfe you dainty Bride full of abominations and desolations since you account your selfe so faire behold what have you built Great glistering Houses of Stone into which you enter and there practice whoredome hypocrisie and dissimulation you give God fine words and your heart hangeth to the Dragon you devoure the fat of the Earth and your Hypocrites must fall downe before your Beast and Dragon viz. your tyrannicall Power and worship you or else your Dragon will devoure them whatsoever you a Ordaine Preach Teach or Direct set up must be accounted Divine 64. O how finely are you deciphered doe but behold your selfe it is high time doe you not see how the Angel throweth you together with the Dragon into the Abysse into the Lake of Fire and Brimstone or doe you not know your selfe yet 65. Doe you not know that we must be borne of God in Christ and live in the conversation of Jesus Christ Doe you not know that the Word is become Man Wee must be new-borne in Christ that so the soule may be a Member of Christ wee must all be generated put of one body which is Christ or else wee cannot behold the seaven Candlesticks or Lights of God in us 66. To what purpose doe you so much play the Hypocrites with your seeming holinesse why doe you usurp b Jus Divinum Divine power in your seeming holinesse you have it not you have nothing else but the power of the Dragon your Antichristian Idol if you desire to have b Jus Divinum Divine Power you must be in the life of Christ in God and so you receive Divine Power to worke in those who lift up their heart to Christ in God there you have the Keys of the Kingdome of Heaven in the Angelicall world 67. Your Lawes Councells Decrees Cannons and your singular Articles or Opinions are but meere deceit the Spirit of Christ in God will not be bound to any Lawes Whatsoever you teach concerning your own Power in Heaven which you appropriate and usurpe to your selves without the New Birth in Christ is all false and lyes and the power thereof belongeth to the Dragon or your own power consisteth in the Tyranny of Rulers 68. None have any Power in God except he be borne of God in Christ Jesus and such a one can open the seaven seales to the inclined heart which inclineth it selfe to God in Christ Jesus by his voyce and word which soundeth from God and can sound the Trumpet into the desiring Minde 69. Therefore behold your selfe in the Revelation in that Representation or Image of your riding upon the Dragon How bravely ride you on Earth as the Dragon the old Devill doth in the seaven Seales which would alwayes ride over the heart of God in the might of the Fire and yet remaineth sealed up in the seaven Seales hi the dark Abysse of the Eternity in the originall of Nature in the wrathfull Matrix and so you ride also 70. And though the seales in the soule of Man are broken in the Death of Christ yet the Anger of God with the Spirit of this world hath sealed you up and driveth you on that it may accomplish all its wonders in you 71. Behold you proud Whore upon the Beast what have you sought after since the Times of the Apostles who walked in the life of Christ and not according to the lust of the fierce Spirit in the originall of Nature as you doe behold your brave Kingdome that you have erected in the world in which you goe about to compell men to turne away from God and to reverence and c Or prayed to worship your Lawes 72. Christ c Or prayed to worshipped his Father his soule pressed in verbum Domini into the Word of the Lord in the seaven Golden Candlesticks which are the burning love-Love-Spirit of the Heart of God in the Father in the still Eternity there in the source of the Father Christ wrought great d Miracles Wonders for he opened the seales of the hidden Mystery and did drive the uncleane Spirits out of the wrathfull source of the soules and sounded with his Word in the Centre of the poore captive soules so that they stirred all Seales and in the life of Christ pressed in to God and there the Devill could not dwell for he is a Spirit of Darknesse and wee will hereafter shew him to be 73. But you take and usurp the Kingdome and power of Christ with faire hypocrisie and deceit where are your Wonders while you make Divine Lawes onely for your worldly honour and deceit onely that you might rule over silver and gold and the soules of Men 74. O you Babylonish Whore you are shee of whom the Prophets have spoken who have prophesied in the hidden seales of the Wonders which were hidden in the Eternall Nature in you the Wonders are brought to Light But you spoile the Tree of Life therefore you must goe into the Lake which burneth with Brimstone and therefore the Spirit saith in Revelation Goe out of her my People that you be not partakers of her source plagues or Torment 75. Now since you are growne forth of your selfe in the fierce Might of the Anger of God and are a devourer and have e Or used set up the Wonders of God in pride for the honour of your Beast therefore the seales in you are f Or hidden to you sealed up till the time that the Anger hath shewne its Might upon you and that you devoure your selfe 76. For you have despised the Angels sounding of the Trumpet and persecuted those that were sent from God you esteeme your belly God and glory most of all and love flattery 77. The Bride of the Beast saith I am your God set mee upon you ride on how you will I will cry aloud and say the fatnesse of the Earth is yours and men shall worship you in mee feare and horrour be upon all those that disesteeme us Thus I ride over the bended knees and over the soules of Men where can there be such a Kingdome as wee have for wee are exalted more then Princes and Kings and wee are honoured and reverenced by them and placed above them 78. But the Spirit Mercurius which goeth forth out of
the 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
the seates of the twenty-foure Elders with the Lambe which was slaine and liveth Eternally and the Auncient of Dayes sitting upon the Throne hath the Booke with seaven seales which the Lamb that was slaine tooke out of his hand and brake open the seales 11. There you see the seaventh Spirit of the Divine Nature which is the joy of the Majesty of God wherein the Trinity manifesteth it selfe and you see the true Angelicall world For the Sea is the Water-Spirit which in the Originall of Nature is the fierce sourenesse but it getteth a skreeke or aspect from the light of God where this forme departeth and the skreek in the darknesse turneth to be a sinking downe into Death where yet the captivated skreeke in the light which is now called joy is also a sinking downe and is turned into Meeknesse wherein the light shineâ—h And it is like unto a Glassie Sea 12. But it is the q Body or substance Corporeity of the Divine Nature and herein the seaven Spirits of God viz. the seaven burning Torches are revealed which the Angel in the Revelation biddeth to be written but the seaven Thunders in the dark Matrix in the fierce Nature he biddeth to be sealed and not written for they would be opened one after another and powre forth their wonders which none should know till they are past till the seaventh seale in Ternario sancto is opened and then shall the hidden Mystery of the Kingdome of God be finished when the seaveth Angel soundeth his Trumpet 13. And heere wee give you to understand what Moses saith God created the Heaven out of the midst of the Waters Behold thou seeking Minde this Glassie Sea which is the Water-Spirit in the presence of God is the Matrix out of which the word Fiat created the Element of Water for the Element of water in this world is an Out-birth out of the Matrix of the Heaven 14. For they use to say God dwelleth in Heaven and it is true and that Heaven is the Comprehension of God wherein God hath manifested himselfe through the Creatures viz. the Angels and the soules of Men for in this seaventh Forme viz. in the Glassie Sea the Nature of the Father standeth revealed in great Holinesse not hi the Fire but the word is the Fire of this source or property and the Holy Spirit here goeth forth through the Word in the Angelicall world and formeth every thing that groweth and liveth for he is the Spirit of life in this source or property 15. Behold thou seeking Minde I shew it to you yet more deeply and cleerely thus Nature is generated out of the Fathers first will which is in it selfe onely a Spirit and a Darknesse and yet is driven so far by the will as into seaven Formes and out of seaven infinitly But the cause of Nature consisteth in the first foure Formes viz. in soure or harsh desiring in the bitter sting in the flash of Fire where the life taketh its originall and the fourth in the skreeke of the Matrix before the Fire where the sinking of the heavy Death downwards and the going of the Fire-life upwards is generated where the Centre then standeth in the midst as a heart in the body out of which the Tincture as the fift Forme of fire ariseth which is the Love-desire and that desire is a penetrating noise or sound in the sixt Forme and the life of the Tincture penetrateth through the sinking downe of Death where then wee understand the Meeknesse of the Tincture which maketh the sinking down corporeall which is the seaventh Forme out of which corporeity in the beginning of this world the Earth Stones Metalls and the whole Centre of the Globe of the Earth were generated and in the six formes of Nature standeth the Globe of the Earth with its Regiment and the seaventh Forme is the Comprehensibility or palpability as is in Earth and Stones and it is the body of the six Formes wherein they performe their work as a spirit in the body And the upper Globe in the Deepe above the Earth hath just such a Regiment in seaven Formes where then the foure Elements keepe the upper Centre and the Constellations keepe the wheele of the Essences of the Will and the Sun the Tincture of Fire wherein every life in this outward world doth consist 16. And just so also is the inward Regiment in Ternario sancto not severed from this world but this world is severed only by a Principle for there is no corner or place in this world where the inward Regiment is not 17. For this world is become corporeall out of the Fathers Nature out of the Wrath out of the seaventh Forme where the Tincture of the Sun maketh it lovely and pleasant againe 18. And therefore the Devill is called a Prince of this world for he is the Prince in the Wrath of the Fathers Nature and the Angelicall world is the Sonnes Nature in great love joy pleasantnesse and Humility for the Word or the Heart of God is the Centre therein 19. And the Flash where Light and Darknesse sever maketh the Principle and severeth it into two Kingdomes where one Centre burneth in the Fire or Anger and the other in Love out of which the cleere Light shineth And you must know that the fierce Flash is the mark or limit of seperation for that is the skreek to Life and to Death where Wrath and Love part which I will explaine to you hereafter 20. Thus wee give you to understand concerning the Angelicall world The Fathers property is no darknesse but the darknesse is generated in the sterne desire and the Fathers property is the Light cleere free Eternity which hath a will to Nature and that light will in the Nature is the flash of the Essences and sharpeneth it selfe in the sterne hard wrath and driveth it selfe on to the fourth forme where the flash of the liberty in the sharpnesse shineth like Fire and there the flash of the liberty divideth it selfe into two Principles one forward from it with the strong might of the Fire the other in it selfe in the free light Eternity and it giveth the r Or Brightnesse Glance to the light Liberty 21. And in this seperation the flash maketh the Å¿ ✚ Crosse where it presseth so terribly through the dark Wrath. And so the fiercenesse with its Centre flieth upwards for the fire driveth upwards and the Matrix of the sourenesse sinketh as a thing that is kild by the skreeke downe into Death and the flash upon the Crosse standeth still Essentially for it hath discovered the Matrix and the Matrix hath infected it and holdeth it captive and the fierce flash in the Matrix turneth to meeknesse for the flash in the terrified and overcome Matrix getteth a terrour of crack also as when water is cast upon fire where yet there is no water but spirit to be understood 22. Thus the fiercenesse of the fire is quenched upon the Crosse
and the blossome of the Noble Tincture springeth up upon the Crosse as is mentioned before and the blossom of the life in the Tincture as a pleasing fire springeth up like a sprout and the skreek sinketh downe as a faintnesse and weaknesse thougn there is no parting asunder but the formes of the Divine Nature are in such a manner and that sinking downe is as a joy and is not the spirit in the six Formes which are incomprehensible for the sinking is comprehensible by the spirit and the r Or habitation Joy hath all the formes of the Spirit and is the food and satiating of the Spirit for it hath its originall out of the soure Matrix and so every life eateth of its own Matrix or Mother 23. And although wee have no tongue here that can according to our outward Language bring these hidden Mysteries to the understanding yet wee speake as a Childe of its Mother For the Mother hath taken up our minde and our sense sinketh downe into her boosom where then wee see in the light and know our Mother and speake thus of our Mothers house and of her food which wee live upon 24. And though wee cannot well speake the Language yet wee know it in the sense very well and the cause why wee have not that Language is because according to the outward Man wee are altogether a stranger in our Mothers house for the outward man doth not belong to that house and therefore it hath not the Mothers Tongue or Language but speaketh with the sense of the inward Man which reacheth to the Mother 25. Therefore heere wee shall be as it were dumb to those which are not borne of God for according to the outward Man wee are in this world and according to the inward Man wee are in God therefore the sense of the minde speaketh of the Kingdome of Heaven and the outward Spirit which is generated from the Principle of this world speaketh u Or from of this world and the inward Spirit borne of God speaketh u Or from of the Inward World 26. Since then wee are generated out of both worlds therefore wee speake in two Languages and so wee must be understood also by two Languages one whereof will despise this work and the other will highly beleeve and love it for every spirit taketh its own the Spider poyson the Bee honey the corrupt Adam in Ismaell loveth scorning the true Man in Christ with Isaack loveth obedience 27. But seeing we are with our soule in this world in a strange lodging and yet wee certainly know that wee must travaile either into Heaven to God or into Hell to the Devill and since wee like not the Devill wee should doe well to seeke after the Kingdome of Heaven and to cast our minde and thoughts upon it for thereby wee gaine the precious Crowne of Pearles instead of the Crowne of this world which the Devill hath set upon us through sinne wherewith we goe about in this world with brave shewes in hypocrisie in high-mindednesse and in our own authority and power and therefore wee will let them goe and speake of our Mothers Crowne in our Native Countrey 28. Wee have sufficient understanding of it if wee know our selves aright and wee finde it in our body and soule as also in the forme and shape of the body but especially in the Minde but the Spirit of this world knoweth not it selfe except another light shine in it wherein the minde can see and know it selfe 29. For the Spirit borne of God which goeth forth from God in the Divine sense or understanding openeth to the minde the understanding and knowledge so that man seeth himselfe in the Bands of this world yet he seeth not his Glory but he looketh in Ternarium Sanctum into the Holy Ternary into the Angelicall world which he laboureth for with great longing and there is a continuall restlesnesse in him 30. For he is attracted by two viz. by the Spirit of God and by the Devill in whose bands also he is tied according to the outward sinful Man and his Centre standeth directly upon the Crosse and he is in this world like a Balance whereof one part goeth suddenly up and then suddenly downe againe and wee are here onely in a valley of misery anguish and perplexity 31. Now seeing God is so neere us yea in our selves therefore let us seeke him and if we would finde him wee must turne away from this world and become like a little Infant that is without understanding which onely hangeth to the brests of its Mother and wee must be new borne in God with our minde and thoughts or else wee cannot see him and Christ himselfe teacheth us the same saying that his light shineth in us 32. Wee must wholly reject our own Reason and not regard the dissembling flattering Art of this world it is not availeable to helpe us to that Light but it is a meere leading astray and keeping of us back 33. This wee intimate to the Reader that he may know what it is which he readeth it is not the writing of a Man of understanding but of a Childe as a childe newly borne from the Mother is a stranger to this world and hath no understanding of it 34. Therefore wee speake of our Child-like Birth in God for our beginning is upon the Crosse wee are created upon the Crosse as to our soule therefore the Body also is a Crosse and the Centre viz. the Heart is in the midst of the Crosse and wee are with Adam gone forth from the Image of the Crosse into the Image of the Serpent But the Sonne of the Virgin hath regenerated us againe on the Crosse to a Heavenly Image 35. Therefore wee will speake what wee see and know in the Ground and not be silent for a Crosse-birth keepeth its Centre in Ternario sancto in the Holy Ternary understand it right in the holy number Three but not in the Majesty which is without Essence but in the distinction of the Trinity where the Deity is called Father Sonne and Holy Spirit where the two Principles part the Holy and the Wrathfull and there it is that the flash maketh a Crosse and upon the Crosse the Heart of God is generated from Eternity to Eternity and standeth as a Heart in the body or as God the Fathers word in his Centre and so maketh another Centre in it selfe as the Light maketh another Centre then the Fire and yet they are not parted asunder For it entereth into it selfe into the Light of the Liberty of the Father 36. Therefore it is the Heart of God for it is the power of the Majesty and affordeth the x Glance or Brightnesse Lustre power and glory of the Majesty 37. Out of this Word the Father speaketh forth his Spirit as the fire sendeth forth the Aire through the Light which Spirit goeth forth from the Word into the meeknesse of the Word and bringeth with him
Native Country into Paradise 17. The desirous Seekers have found out many difficult things and brought them to light and alwaies thought to finde the Pearle of the Creation of this world and it had been much neerer found but that the Time of the seaventh Seale or Angel was not yet come the six Angells must first found their Trumpets and powre forth their Vialls therefore none should contemne n The former zealous Seekers another for he knoweth not under what voyce every one hath been onely that is o Done come to passe which should p Be done come to passe Yet every one hath been free or at Liberty to goe out from the Seale for the Sun of Righteousnesse hath shined q From the Rising to the Setting from the East to the West If any have immersed himselfe in the Darknesse God is not to be blamed for it 19. The Law of God and also the Way to Life is written in our Hearts It lyeth in no mans r Wit or skill supposition and knowing nor in any Historicall Opinion but in a Good will and Well-doing The will leadeth us to God or to the Devill it avayleth not whether thou hast the Name of a Christian Salvation doth not consist therein 20. A Heathen and a Turke is as neere to God as thou who art under the Name of Christ if thou Å¿ Or leadest a wicked life bringest forth a false ungodly Will in thy Deeds thou art as much without God as a Heathen that hath no desire nor will to God 21. And if a Turk seeke God with Earnestnesse though he walke in blindnesse yet he is of the t Heape or Company Number of those that are children without understanding and he reacheth to God with the children which doe not yet know what they speake for it lyeth not in the knowing but in the u Or purpose and resolution Will. 22. Wee are all blinde concerning God but if wee put our earnest will into x God Goodnesse God and desire him then wee receive him into our will so that wee are borne in him in our Will For by the will this world was made also our life and all our doing standeth in the will 23. Or doe you suppose wee speake without knowledge and alone by our selves No the Booke of the Revelation of Jesus Christ sheweth us that the innermost y Chor. Court of the Temple shall be cast out and given to the Heathen who know not the Name of Christ but presse with earnestnesse into God and so they come to him ignorantly 24. And this is that which Esaiah saith I am found of them that sought mee not neither did they enquire after mee For my Name the z JEHOVA LORD was not revealed unto them and thus they are children not in Name but in Will But when the Driver goeth away to his own place then wee live together as Children with our Father Adam in Christ out of whose Loynes life and spirit wee are all propagated and begotten to life through Christ 25. Or doest thou boast of thy Calling that thou art a Christian or a Jew Indeed let thy Conversation be accordingly or else thou art but a Heathen in the Will and in the Deed. He that knoweth his Masters Will and doth it not must receive many stripes 26. Or doest thou not know what Christ said concerning the two Sonnes when the Father said to one of them goe and doe such a thing and he said he would and the other said no and the first went away and did it not but the other that said no went away and did it and so performed the will of his Father and the tother that was under the Name of Obedience or who in word was obedient or had the name to be so did it not 27. And wee are all such one and other wee beare the name of Christ and are called Christians and are within his Covenant wee have said yes wee will doe it but they that doe it not are unprofitable servants and live without the will of the Father 28. But if the Turkes as also the Jewes doe the Fathers will who say to Christ No and know him not who is now their Judge to thrust them out from the will of the Father Is not the Sonne the Heart of the Father and then if they honour the Father they lay hold also on his Heart for without or beyond his Heart there is no God 29. Or doest thou suppose that I a Or encourage confirme them in their blindnesse that they should goe on as they doe No I shew thee thy blindnesse O thou that bearest the name of Christ and thou judgest others and yet doest the same thing which thou judgest in others and so thou wilfully bringest the judgement of God upon thy selfe 30. HE that saith Love your enemies doe well to them that persecute you doth not teach you to judge and despise but he teacheth you the way of Meeknesse you should be a Light to the world that Heathens might see by your works that you are the Children of God 31. If wee consider our selves according to the true man who is a true similitude and Image of God then wee finde God in us and our selves without God And the onely remedy consisteth herein that wee enter againe into our selves and enter into God in our hidden Man If wee incline our wills in true earnest singlenesse to God then wee goe with Christ out of this world out from the Starres and Elements and enter into God For in the will of Reason wee are children of the Starres and Elements and the Spirit of this world ruleth over us 32. But if we goe out from the will of this world and enter into God then the Spirit of God ruleth in us and establisheth us for his children and then also the Garland of Paradise is set upon the soule and then it becometh a childe without understanding as to this world for it looseth the Master or Ruler of this world who formerly ruled it and led it in Reason 33. O Man Consider who leadeth and driveth thee for Eternally without end is very long Temporall honour and Goods are but drosse and dung in the sight of God It all falleth into the Grave with thee and cometh to nothing but to be in the will of God is Eternall Riches and honour there is no more care but our Mother careth for us in whose Boosom wee live as children 34. Thy Temporall Honour is thy b Pitfall Trappe or Ginne Snare and thy Misery in Divine hope and confidence is thy Garden of Roses Patience is a precious hearb O how gloriously wilt thou be crowned what is brighter then the Sunne and yet thou shalt be farre brighter thou wilt obtein a Garland in Ternario Sancto viz. in the Angelicall World in the Eternall Essentiality before the Holy Trinity 35. Or doest thou suppose againe that wee speake historically No wee speake
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
King weareth a Crowne which signifieth Dominion and Majessy 76. But that the Image weareth a Crowne with twelve Starres upon the Crowne it signifieth that the Deity is above the Humanity and that Mary is not God himselfe But the Crowne signifieth God and the Starres signifie the Spirits of God six in the Deity and six in the Humanity for God and Man are become one Person Therefore Mary also weareth all the twelve Starres for wee are Gods Children 76. Seeing then that the number Twelve containeth two Kingdomes in the Doubled Number of six viz. an Angelicall and a Humane each in the Number of six which together make Twelve so also the two Kingdomes have other two numbers of six in them viz. the Fire the Kingdome of the Abysse and the Aire the Kingdome of x Or Beasts living Creatures and all Earthly things and these have each of them in the Centre the number six according to the six Planets Earthy and according to the six Planets fiery which now together make the number of Foure and Twenty which are the foure and twenty Letters in Languages whence they are sprung and wee perceive that the Tongue speaketh that which is Good and that which is Evill that which is heavenly and that which is Devillish according to the two y Or properties sources of the Letters as their proper names intimate according to the Language of Nature 77. Now when this number according to the z Or Trinity Number Three is numbered to thrice foure and twenty as indeed the number Three doth manifest it sâ—lfe in Three Kingdomes and Persons and according to the Number Three all is Threefold but according to the Creatures all is Twofold then the summe is seaventy-two in Number which signifie and are the seaventy-two Languages which signifie Babell a Confusion and Wonder 78. If wee should goe on here wee should shew you the Whore and the Beast which the Revelation speaketh of and moreover all the Wonders which have been since the world began the Greatest Secret Lyeth herein and is called Mysterium Magnum The Great Mysterie and all the Controversies in matters of Religion and Faith arise from hence and all willing Evill and Good 79. The Seaven Spirits wherein the Sonne of Man consisteth in the Revelation are the seaven Spirits of Nature one of them is the Kingdome and the six are the Centre of Nature viz. the Heavenly if this be set downe according to the a Number of a Man Humane Number it maketh the number Twelve and according to the two Kingdomes viz. the Kingdome of God and the Kingdome of this world out of b Two Kingdomes which the Faithfull are Generated then there are Foure and Twenty Spirits which are the Elders before the Throne of God who worship God and the slaine Lamb consider it well 80. Wee further intimate concerning this world's Centre of Nature thus The Birth of Life windeth it selfe like a wheele inwards into it selfe and when it cometh to the innermost point then it attaineth the Liberty yet not the Liberty of God but onely the Tincture out of which the Life burneth 81. For that which will c Snatch catch hold of God must passe through the Fire for no substantiality reacheth God unlesse it subsist in the Fire understand in a peculiar Fire if that should kindle the world would melt away Wee meane not the Fire of the Out-Birth which is no Fire but onely a sharp fiercenesse which consumeth the outward Substantiality which springeth from the water viz. Wood and Flesh but doth not stirre the Inward Fire in Stone 82. Therefore observe it the Liberty d Extra without the Nature of this world is onely the Eternity without substance Now as the Eternall Centre generateth it selfe out of the Desiring of the Eternall willing as is mentioned before so hath also the other Centre of the Third Principle through the Word Fiat in the Out-birth out of the Eternall generated it selfe in like manner 83. For from the first Creation of the first Day the Outward Centre of Nature had wound it selfe Thrice about understand before the Sun and Starres were corporeally created and had attained Six Formes Three superiour and Three inferiour and there are alwayes Twelve of them that belong to one Forme of the Centre where there is alwayes a Signe understand the e The Twelve Signes in the Zodiack ♈ Aries ♉ Taurus ♊ Gemini ♋ Cancer ♌ Leo. â™ Virgo ♎ Libra â™ Scorpio â™ Sagitarius ♑ Capricornus â™’ Aquarius ♓ Pisces Signes in the Eighth Spheare in the Crowne 84. f 1. ♄ Saturnus Saturne with his harsh strong attracting and cold is one Forme and Spirit in the Centre which shutteth up the Abysse and maketh darknesse in the Deepe and attracteth the Substantiality of the Outward power of this Principle and the Centre windeth about like a wheele and that which is concrete standeth over against Saturne as in a wheele and is called Monde the g 7. ☽ Luna Moon in respect of its property which would be too large to set downe in writing 85. Then the wheele windeth further Inwards into it selfe and maketh h 2. ♃ Jupiter Jupiter for Saturne with its attracting desireth the Liberty of the Divine Substance but he maketh Him the Braine for it catcheth with its desire the power of the Liberty and not the Liberty of the Divine Majesty it selfe which is without substance 86. But because there is understanding in the Power and yet the Power cannot in its own might awaken the understanding therefore Jupiter desireth a Life in the Power and that is about on the wheele i 6. ☿ Mercurius Mercurie for the wheele is alwaies winding about and Mercurie is a stirrer a maker of a sound a noyce and yet hath not the life for k The Life that existeth in the Fire and therefore it desireth the fierce stormy Turbulency which striketh up the Fire and that about on the wheele is l 3. ♂ Mars Mars which is a rager stormer and striker up of the Fire 87. But now the Foure Formes cannot subsist in the Fire for they have Substantiality and the Fire desireth Substantiality for the Fire it selfe subsisteth not if it have not fuell to feed upon which Substantiality desireth Meeknesse and that about on the wheele is m 5. ♀ Venus Venus for it is the Meaknesse of the outward Nature and maketh Love for it is that which the other five Formes desire for every Forme windeth it selfe inwards and desireth the Liberty of God which is meeke stillnesse and as nothing and yet is All and if they have the Meeknesse which also maketh water to be then the water is Thick and is like a duskinesse which desireth Light and becometh pregnant with it so that the Meeknesse viz. Venus hath a lustre of its own above all the Starres in the Firmament for the desiring catcheth the Light 88. Now the Light is without substance
Body and Congregation and so our spirit and vertue or power will rest upon him as is to be seene by the Apostles of Christ 66. And when we receive him into the Congregation of Christ then he is become our Brother when wee say thy sinnes are forgiven thee then they are drowned in the Bloud and Death of Christ and he is a Member of us wee take not away his sinnes from him but Christ in us drowneth them in his bloud through our and his x Earnest desire Faith When wee lay our hands upon him and pray over him then wee with our will which is given up into God penetrate into his Will and bring him into our will as into one and the same Body in Christ to the Father his will becometh our will for he giveth up himselfe through Christ into the Bride as into our Will which is also Gods will and wee receive him with good cause into our Love into our Will and sinck our selves downe in him through Christ into God thus wee forgive him his sinnes for wee are the Congregation and Bride of Christ whom he loveth and what we doe that doth Christ in us and God in Christ it is all one Christ is ours and God is Christs and the converted sinner is ours and Christs and also Gods wee live in one body and have one Spirit and are one flesh and as wee enter into the Will of God so wee also take our Brother along with us wee cast the sinnes away behinde us into the Fire of Anger but wee live and flourish in God wee have the Key of Heaven and of Hell when wee make knowne to a sinner his sinnes and he will not be converted then wee binde him up in the Abysse for wee passe through and shut it up and then he must swelter in his sinnes and then the Devill buffetteth him when wee draw him no longer with our word which hath power then the Devill draweth him but if he turne at length then wee have power to take him away from the Devill againe and through our Spirit in Christ to bring him into God 67. Behold such a power Christs Bride onely hath and none else and if it were so if a Man were in a Wildernesse where he never could meete or see any Man and did turne himselfe away from sinne into Christ and did desire and long after our society when he cam â—t possibly come to us and though wee did never know of him yet neverthelesse since he casteth himselfe into our society by his desire wee take him along with us through Christ to the Father and thrust his sinnes quite away behinde him and spring up with him out of one and the same y Field or soyle ground for Christs body is the Ground of our soules wherein he groweth and beareth faire fruit in Ternarium Sanctum The Highly Precious Gate 68. Now saith Reason How can Christs Body be our Body Is he a Creature How can wee dwell in the Body of Christ 69. Behold O Man Adam was our Father and also our Mother Now wee have all of us Adams flesh soule and spirit for wee are all begotten out of one and the same flesh soule and spirit and are all of us Members of him as the branches are Members of the Tree and he brought us into Death 70. Hee had the faire Virgin of the Wisdome of God in him which is every where and is the fullnesse of all things as God himselfe is which the lost he should have left it us as an Inheritance yet he went out from it but the second Adam Christ came forth from God and was the Heart of God and had the faire Virgin in him he tooke our flesh and soule into his Virgin and that became flesh soule and spirit flesh of our flesh and soule of our soule and yet remained God our flesh stood in Christ in Ternario Sancto he received from us z Or into in the Virgin of God the Eternall and also the Earthly Flesh though indeed it was onely the Earthly source and property for nothing that is corruptible entereth into God 71. When the Word a Became or was made came into the Flesh it then became Heavenly as in Adam it was become Earthly for the flesh of Christ was in the Eternall Will brought into the Word so that the flesh and the Word was one undivided Person Now b Or the matter is about the Eternall Will the businesse is done in the Eternall Will out of which Adam was gone away and God brought us in the soule of Christ into that will againe 72. Now Christs soule is our soule for it is Adams soule and Christs flesh is our flesh for he tooke it on him from our Humanity and the faire Virgin of God in Christ is our Virgin for Christ hath put the same into our soules and so now if wee give up our selves wholly into Christ then Christ liveth in us and wee in him though the outward mortall Body hang to us yet Christ liveth in us and will at the End of the world present us wholly pure without blemish in his flesh 73. Thus wee are one body in him for he is our body in God and Adam is our body in this world there is no such grosse untoward body in God but a body in power with heavenly flesh and bloud where our will is there is our heart also God is in us and when wee enter into his Will then wee put his wisdome on to us and in the Wisdome Christ is a Man thus wee enter into his humanity and are a New Man in the life of Christ in the soule of Christ in Christs flesh in the Tincture of Christ in the Majesty of Christ and Christ is in his Father and his Father is the Eternity and the End of Nature 74. And whither wilt thou goe further thou poore Man let not the Devill and Antichrist befoole thee No Man hath any power in God unlesse he be in the Will of God in Gods Love in Christ and then he hath the soule and flesh of Christ but if he have that then he is not a covetous wretch nor a flattering hypocrite and one that selleth the Kingdome of Heaven for money as Simon Magus offered to give Money to Saint Peter that he would give him the power that on whomsoever he laid hands they should receive the Holy Ghost then saith Peter Be thou accursed with thy Money Dost thou suppose that the Gifts of God will be sold for Money 75. And where then have you your Power and Authority yee Sophisters to sell the Kingdome of Heaven and usurp it into your power yee are not Christs disciples but the disciples of Antichrist the whore of Babell No Priest is capable of the office unlesse he be in the will of God his Absolution is no Absolution but the Congregation of Christ to whom he giveth up himselfe Absolveth him the Sophister is as usefull to the
Office Christ said I seeke not my own honour my kingdome is not of this world but they Teach that Christs kingdome is in the Historie viz. in Art in Eloquence in the Universities in Synods and Councills But Christ said to his Disciples The Holy Ghost will receive of mine and make it knowne unto you and bring into your minde all whatsoever I have spoken 86. This deare children of Christ let none run after contentions controversies and disputations they all say the truth one of another for they are all growne out of one and the same Tree and they are at variance about the Booty and g Spoyle and Plunder Prey of Antichrist whose End is at hand Turne away your heart and minde from all contention and goe in very simply and humbly at the doore of Christ into Christs sheepfold seeke that in your Heart you need not much disputation pray to God the Father in the Name of Jesus Christ upon his promise that he would open your heart through his holy Spirit turne with all diligence into him let all goe whatsoever maketh a fine glistering holy shew in the heapes of Stone and enter into the Temple of Christ and there the Holy Ghost will meete you yeeld your selfe quite up unto him and he will open your Heart and bring into your minde all the merits and benefits of Christ he will open your understanding and bring into your minde whatsoever Christ hath spoken for he shall receive from Christ and make it knowne unto you 87. Neither trouble your selfe with taking care where the best Place is for him to open it in whether in a Cloyster a Colledge a Wildernesse in this or that Office Ministery or Opinion for as the Sunne riseth in the East and shineth to the West so Christ shineth in every corner chinck of his Incarnation or being Man even to Eternity Seek not after one place more then after another he is every where for where the Carcasse is thither the Eagles gather together Christ is every where and his children can come to him every where and when wee enter into Christ then wee are with our Carcasse and satiate our selves with his flesh and drink of his bloud for he said My flesh is the true food and my bloud is the true drinke they that eate of my flesh and drink of my bloud continue in Mee and I in them Also he saith Father I will that those whom thou hast given mee may be where I am they were thine and thou hast given them unto mee and I give them the Eternall Life and I will raise them up at the Last Day if you continue in mee then my words continue in you 88. Now therefore when you see that the world contendeth about the Kingdome of Christ then know that they have lost the keys the Mysterium Magnum and are not in Christ for there is no contention in Christ but love and humility and a desire to walke before his neighbour in righteousnesse wheresoever wee aâ—e there wee are in Christ whensoever wee meete together wee should all bring his will with us into the Congregation viz. the desire of Christ and when wee desire him wee receive him and become one body in him he feedeth us with his body and bloud when wee use his Testaments with the Last Supper then he feedeth us with his flesh and giveth us his bloud to drink he Baptizeth us with the Baptisme to be one body in him why then are wee so long a searching for as the Sunne-shine filleth the whole world so doth the body and bloud of Christ also his substance is the Eternity where there is no space nor place he is shut up in nothing for he is in the Father and the Father is in him and the Holy Ghost goeth forth from the Father and the Sonne Now every Beeing or all whatsoever is brought into a beeing is created out of the Father and the Father is in All things and upholdeth and preserveth All things He giveth to all things Life and Beeing and the Sonne is in the Father and giveth to all things vertue and Light he is our Light without him wee know not God how can wee then speake rightly of him if wee will speake rightly of him wee must speake from his Spirit for that testifieth of God but if wee speake from Art and Historie wee speake from our selves and not from God and so wee are Theeves and Murtherers and not Shepheards of Christ A Theefe cometh but to robbe and steale and so the Disputers come but in their owne Name onely in that they desire to have great respect and many rich friends and such cry out heere is Christ and there are Hereticks 89. Deare children of Christ stop your Eares from these blaspheming Wolves for they scandalize not onely one another but the Congregation of Christ which is every where in all Countries where there are Repenting Men who turne from their sinnes to God They are in Christ though they be Turkes there is no respect of Persons or of Names and Opinions with God he seeketh the h Or Bottome of the Heart Abysse of the Heart 90. Antichrist is the cause of the Turkes falling into Peculiar Opinions of their owne for there was no End in Controversies and Disputations which was a stumbling block of offence to the Asians Assyrians Egyptians Moores Grecians and Africans the Indians lead a more i Godly and Pious Divine Life in their plaine simplicity then Antichrist though indeed not all of them yet neverthelesse there are many Customes among them that are more Pious then the Pride of the Whore 91. The Whore hindereth the Kingdome of Christ so that all people are scandalized and stumble at it and say How can those be Gods people who are only Tyrants Proud Covetous Obstinate Stubborne Bloud-thirsty People which practise onely how to get away that which is anothers and seeke after power and honour The very Heathen are not so malicious wee will not make our selves partakers with them God dwelleth every where he is as well with us as with them wee will leade an honest vertuous and pious life and call upon the onely true God who hath created all things and goe out from their Contentious Disputations wee will continue in one sort of Opinion and then our Countrey will continue in Peace when wee all beleeve in one God then there is no strife but then wee have all one and the same will and may live in Love one among another 92. See heere beloved Christian this is that which hath so advanced the Turk and brought him to that Great Strength so that their Might is climed up into the Number Thousand they Rule in one Opinion and Love k Or over towards the whole world for they are a Tree of Nature which standeth also in the presence of God but it groweth no higher then to the Number Thousand for then its wilde Heart getteth a countenance having Eyes or he will
and then come others to play and strive and contend also till the Evening till they goe to sleepe into their owne Countrey out of which they are come for wee were in the Land of Peace but the Devill perswaded us to goe in to his unpeaceable Countrey 112. Deare children what doe wee meane that wee are so obedient to the Devill why doe wee so contend about a Tabernacle which wee have not made nay this Countrey is not ours nor this Government ours it is our Mothers and the Devill hath defiled it let us pull it off and goe to our Mother that shee way put us on a faire pure Garment againe and then wee neede not contend about the defiled Garment heere wee contend about a Garment because one brother hath a fairer Garment then another and yet the Mother putteth every ones owne Garment upon them and why therefore doe wee contend with our Mother who hath brought us forth are wee not all her children Let us be obedient children and then shee will purchase a new Garment for every one of us and then wee shall rejoyce wee shall all forget the defiled one 113. Wee goe into the Garden of Roses and there are Lillies and flowers enough wee will make a Garland for our sister and then shee will rejoyce with us wee have a Round to dance and wee will all hold hands together let us be very joyfull there is no more might to hurt us our Mother taketh care for us wee will goe under the figtree how abundant is its fruit How faire are the Pine Trees in Lebanon Let us be glad and rejoyce that our Mother may have joy of us 114. Wee will sing a song of the Driver or Oppressour who hath set us at variance How is he captivated Where is his power Hee is not heere to be found neither hath hee gotten the defiled Garment which wee contended about the Mother hath it in her keeping How poore he is Hee domineered over us but now he is bound O Great Power how art thou thus brought to scorne thou that didst file aloft above the Cedars art now laid under foote and art so voyd of Power Rejoyce yee Heavens and yee children of God for hee that was our Driver Oppressour and persecutour who plagued us day and night is captivated Rejoyce yee Angells of God for Men are delivered and malice and wickednesse is taken captive The Twelfth Chapter Of the true Christian Life and Conversation What Man is to doe in this Valley of Miserie that he may worke the workes of God and so attaine the Eternall Highest Good 1. THere is nothing more necessary and profitable to Man in the valley of Misery upon Earth then for him to learne to know what he is from whence he is and whither he tendeth what a Or businesse he undertaketh What he getteth or acquireth course he taketh and whither he goeth when he dyeth there is nothing more profitable then to know these things for the outward conversation remaineth in this world but what the heart conceiveth that a Man taketh with him The will of the spirit of the soule is Eternall that which is comprehended in the will of the spirit of the soule that the soule carrieth with it when the soule and body part Therefore it is necessary for us to labour for somewhat that is Good wherein the soule may accomplish its Eternall sport and have its joy therein for the works of our soule follow after us and the works of our hands and of the outward spirit remaine in this world for the soule is in the Eternity whatsoever it maketh and imagineth heere that standeth alwaies before it unlesse it breake that againe and then it is as a broken worke which it hath no more to doe withall for it is gone out from that for the Eternall cutteth an Eternall Modell and the corruptible and * Or Inchoctive inceptive cutteth a corruptible Modell for after this time every thing will stand in its own Modell for that which the Eternall Will conceiveth that getteth an incorruptible forme if it selfe doe not breake it 2. Therefore it is good for Man to choose in this life that which is best in which he may have joy Eternally for when thou choosest Beauty Bravery and Honour or Riches then thou art thereby made b Vselesseâ— unbeneficiall to thy brother and sister who are in Misery in this world for the Bravery of this world despiseth the meane and simple and Riches wringeth away the sweate from the poore or grindeth the Faces of the Poore and great Power and Authority presseth and oppresseth the low and miserable Great honour despiseth the simple and will not condescend to the needy seeing therefore in the other life the soules of many that have been simple miserable and in this world contemned poore oppressed and dejected will appeare and seeing it is certaine that in their forme will not be comprehended much highnesse bravery desire of might and honour for their soules have in this valley of misery onely shut up themselves into the meek Love of God and yeelded themselves into simplicity and lowlinesse and have not dared to have communion with might pomp and great honour for such things have had no affinity with them 3. And seeing it is so that the soules in the other life shall have Joy one with another and enjoy the gifts and vertues one of another and seeing then the soules will have their substance which they have heere taken in and conceived appeare in their Eternall Will as a Figure therefore wee ought very highly and heartily to consider it that wee doe not in this world conceive and let into our hearts Pride and stoutnesse also covetousnesse and oppression of the miserable for with these wee cannot enter into the Congregation of Christ they receive us not into their society for it is a contrariety to them 4. For in the Kingdome of Heaven there is nothing but Love and Concord every one inclineth his love and favour to the other and every one rejoyceth in the gifts power and c Iustre or Brightnesse Beauty of the other which they have obtained from the Majesty of God and they all give thanks to God the Father in Christ Jesus that he hath chosen and received them to be children for the mighty power of the strong who have been Mighty in Faith and in the Wonders of God rejoyceth for the weake that the Spirit of God is in them and that they also are in the Wonders in the Eternall Will 5. Therefore deare children and brethren in Christ let us in this world inclose our hearts minds and wills in humility into one Love that wee may be one in Christ If thou art highly advanced to power authority and honour then be humble despise not the simple and miserable but consider that in the other life they shall be in one highnesse with thee squeeze not the oppressed afflict not the afflicted that they may not
dying of Jesus Christ into thy deceitfull hypocrisie in Opinions onely for thy Pride honour and covetousnesse sake You have perswaded them so that many of them in their youth and ignorance have sworne and vowed to you What have you done even the same that Christ said to the Pharisees Woe unto you Pharisees who compasse Sea and Land till you have made a Jew and Proselyte and when you have made him so then you make him twofold more the childe of Hell then your selves and this also the Antichrist doth 30. In Germany they suppose they are now gone out from Antichrist with their Contentions but it is not so yet for they which now curse Antichrist and lay his shame open are even growne out from the Tree of Antichrist and are the Wolves and Beares of Antichrist which suck from him and devoure him for the Spirit of this Principle hath commanded them so they must doe it for they are one Trumpet among the seven Angells in the Revelation but they all winde one horne and sound so that the Earth shaketh with it but when the Thunder of it shall follow then will the Mysterie of the Kingdome of God be revealed againe and our Doore of Grace in Christ be opened againe which Antichrist had sealed up for he shall be throwne downe into the Abysse Observe this 31. The Opinions about the Cup and Person of Christ which are frequent now in Germany are also sprung from the Antichristian Tree and they are the Children of Antichrist which he introduceth very finely and suttlely O what a Cunning Artist is the Devill If you will not open your Eyes it will continue so to the End It is told to the simple and they are directed to open their Eyes and not to regard Opinions there stick meere Heresies in Opinions and though they be zealous in their Opinion and in the Opinion presse into God and so attaine God and the kingdome of Heaven yet they have the Tayle of Antichrist hanging on them for they are zealous against others and reproach and persecute them who are not of their Opinion 32. Mark this yee Princes Rulers and Magistrates suffer not your selves to be seduced drive the Teachers into the Churches and command them to teach the Will of God in his Love give them not Lordly Power and doe not put any Authority into their hands to make Cannons and Constitutions else they will hang to Covetousnesse and Antichrist sticketh in all Covetousnesse and so doe what you can you will have him on your Neck 33. Looke to it yee Princes and regard to heare those Men that are Borne of God and not of Art onely for where there is great e Or Learning Art and not an humble heart inclined to God that seeketh not its own honour and Covetousnesse there is Antichrist most assuredly for in e Or Learning Art sticketh Pride and selfe-honour which would faine Rule the World and desire to get much Gaine to themselves trust not these they are not Christs Shepheards if you will not follow what is revealed to you then the last Antichrist will be worse then the first and it will come to that passe that the world will be constrained to cast them headlong together on a heape into the Abysse which Daniel and the Revelation sheweth them plaine enough and as wee have knowne it that it will so befall them for they are now a Beesom and f Or Scourge Rod upon the Old Antichrist their Grandfather But there is one Coming who will Gird them also and set the Truth before their face 34. Observe it yee Children of God this is a signe of the last Antichrist in his Kingdome and Opinions they deny the Body and Bloud of Christ in which wee are Borne in God lift up your heads and behold for your Redemption draweth neere be not so lead astray and luld asleepe looke not with strange Eyes but open your owne Eyes and flie from Antichrist into the Spirit of Christ there is no more wayes but one to enter into the Kingdome of Christ which is set downe thus as followeth A Gate shewing which way wee must walke though this world into the Kingdome of God 35. You must goe out from your Reason out of the fleshly Spirit and bring your heart minde and thoughts wholly into the Obedience of God and yeeld your will into Gods will and doe not feigne wayes of your own Reason or aske Where is Christ Direct your way into Christ and know for certain that Christ is in your Heart submit your selfe to him in great humility cast all your purposes and doings into his will and pleasure and consider that you alwayes stand before the cleare countenance of God and that Christ sitteth on the Raine-Bow at the right hand of God in you and consider that you stand Every moment before the Holy Number Three and that God the Holy Number Three alwayes examineth and seeth the Abysse of your Heart and take heed that you enter into no deepe Thought or searching but meerely into his Love and g Bamhertzigkeit Mercy and resolve never to goe out from it any more but ever to continue therein 36. And then secondly consider that you doe what is pleasing in the sight of God the Most High when you seeke with your love your Brethren and Sisters in this world whosoever they are and by what name soever they are called and what Opinion soever they are of Embrace them in your Heart help to pray for them and help them to wrestle against the Devill and as far as is possible instruct them with all humility but if they will not receive it then put on the Garment of Christ and be a good example unto them be serviceable and helpfull to them forgive them when they hurt and wrong you when they curse you doe you blesse them when they doe you injury if you cannot turne it into Good and avoyd them let it passe and consider you are but a Pilgrime heere withdraw your Love from none for your God in whom you live withdraweth himselfe from none that doe but seeke him be readily yeelding to your adversary if he once offer to turne his minde In all your affaires and conversation love Righteousnesse and alwayes have a care that you doe your worke for God wee must in this world in this troublesome valley of misery compasse our affaires with labour and paines wee should not goe into holes Cloysters Cells and Corners for Christ saith Let your light shine before Men that your Father may have praise in your works doe all things from a h Heartily from the bottome of your heart sincere heart in a pure minde and consider you doe it to Christ and that the Spirit of Christ doth it in you be alwayes ready expecting the Bridegroome let your heart have no leave to meditate and search into any other opinion it is not profitable for you to know much let every one learne to doe his
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
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
childe to God he is the Father of the Lost sonne you have vainly riotted and spent your beauty and righteousnesse with the Devill and with the Antichristian Whore you are amongst the swine at Babell and having lost your Goods you eate graines and husks with the swine you are naked and torne and are not worthy to be called his sonne Consider and Imagine this in your selfe for it is true and so come with true conversion out of the filth and mire of the swine to our Antient Loving Father and pray for his Grace and Favour that he would but make thee as one of his hired servants in his Court acknowledge to him thy evill deeds and that thou art not worthy to be called his sonne Behold deare soule Observe it it is the very pretious Truth 20. When you thus enter into your selfe and search out your abominations and the husks of the Devill and of the world which you have so long devoured and Consider of God and his Mercy then turne not againe into the Hogsty and say not I am ashamed to come before my good old Father I dare not come into his sight for great shame and abomination for I was a glorious sonne and now am a naked Swineheard but consider that your Father taketh more care about you who are his lost Prodigall sonne then you doe about his favour and love which you have willfully trifled away 21. Frame but a loving humble submissive obedient will and purpose and come come away from the Swine leave the husks to the world let the Swine devoure them and feed themselves fatt but enter you into your selfe and knock at your evill Heart break in through the Doores and Gates and though all swine cry and Devills should howle for their m Or Herdsman Keeper yet come you to your Father with any humble demeanour and words you need not trouble your selfe about the adorning of them with accurate Eloquence for though you have no more words then the Poore Publican it is no matter it lyeth not in them but in an Earnest constant purpose without ceasing and though Hell should breake in pieces and body and soule part asunder yet stand still and goe not forth againe out of the Doores of the Father 22. For as soone as you will open the Doore in your soule and will goe out of the Mire towards the Antient Father that he doth but perceive that it is you his sonne and that you are returned to him then he saith This is my sonne which was Lost for whom my heart was troubled and is entred into the Humanity into this world and hath sought him and now I have found him 23. And there he sendeth the Holy Ghost to meete him and falleth kindly about his Neck and receiveth him with Joy and for a token of his love he putteth the Seale and the Ring of the Holy Trinity in the suffering and death of Christ on to the Hand of the soule and there he bringeth the blessed Virgin of his Wisdome the New Angelicall Garment viz. the flesh of Christ and putteth it on to the soule and all the servants of God viz. the Holy Angells in the House of the Father must rejoyce and be merry with the lost sonne and there the Antient Father slayeth the fatted Calfe and feedeth his sonne at his Table of the Heavenly Substantiality with the power and with the flesh of his Obedient Sonne Christ and giveth him to drink of the Water of Eternall Life in the bloud of Christ in the first Mother out of which the soule hath been created and there is Joy in Heaven among the Ninty-Nine Angells or holy soules which are with God that a deare brother is come into their Society 24. And although the own Invented works of Holinesse viz. the Elder sonne who hath alwayes been busie at home in the Antichristian house murmur and grumble at it and boasteth of his Obedience labour and toyle which he had taken in Hypocrisie the Father regardeth not that the New sonne pleaseth him better then he that had continued in the House he thought that he alone was heire that the Kingdome of Heaven belonged to him he had merited it and hath not gone out of the house to him belongeth the Keys of the Treasure the other is but a Swineheard All this doth not divert the Father but he is merry with his servants the Angells and holy soules and letteth him that was Angry who would not rejoyce with his brother goe downe into the wrathfull Pit of the Devill and he is merry with his children But seeing the Hypocrite is Angry and despiseth the Supper of the Father therefore he doth not tast of the Heavenly Joy 25. Hearken you Roman Pope and you Roman n Or Caesar Emperour why are you angry with us poore lost sonnes in Germany who goe in to our first true Father Would he not faine have us are you not our brother wherefore then doe you grumble Are you Pope in the House then have a care that you be the Fathers obedient sonne and rejoyce with the lost sonne when he goeth out from Antichrist to the Father If you will not doe so you must Eternally be angry and shall have no Joy with us once Lost but now againe living children to Eternity 26. O you Antichristian Wolfe why are you Angry when the Father receiveth a Swineheard for a deare childe and Giveth him the Seale-Ring the Mysterium Magnum doe you think you doe right in it though indeed you are borne of an Academie or from an Vniversity and the Swineheards are borne in the field among the swine as you account them yet in them the greatest Wonders are awakened or manifested above your Hypocriticall Reason looke to it Rule well in the house of your Academie wee heard a Watch-man say o That the Contentions Janglings and Disputations may cease leave off The City Babell is fallen see that you be not taken in Babell for it burneth in the Fire the Turba Magna will spew it out there is no other Remedy or Counsell but for all to goe together with the Swineheard to the Father and pray to him for Grace else you will be faine to try by wofull Experience what this Pen hath written and out of what Spirit it did flow and was revealed 27. When Christ drave the Devill out of the Lunatick that was possessed his Disciples said to him Master why could not wee drive him out Then said Christ This kinde doth not goe out but by Fasting and Prayer 28. Deare children brethren and sisters be advised for the kinde Love of the God the Father in his heart which for our sakes is become Man hath lifted up himselfe in the p Or Highest Age. Crowne of the Spirit of this World and calleth us It grieveth his Mercy that wee are fallen home to the Wrath in the Turba Magna he now sendeth you many Messengers and calleth you in their voyce and he will send more unto
will Vom from that is as a sprout out from Nature and also out from the Spirit of this world out of the Wonders of God forth from them and standeth rightly quite vom from that is it hath now the vertue of Nature and Mercury in the vertue and power of the Majesty which is another Principle and yet hath also the severe fiery Principle but not manifested for the Holy Principle in the Majesty changeth the fierce wrath into Love 88. And if the severe Principle should be awakened againe it would be fire and the first foure formes of Nature would flow forth and therefore God is become Man that the Love-Spirit might have a Body 89. Therefore it flyeth if it be yet unregenerated and so doth stick onely in the Earthly Body and saith Erlöohse uns vom vbel deliver us from Evill it desireth to be released from the Anger for v and bel are two wills in one Substance v is the fire-childe and bel hath also two Principles for the first letter b hath the outward Dominion and the other two viz. e and l that is el hath the Angell the will to be delivered from both viz. from the childe of the fire and the spirit of the outward world not presently seperated for it is the Counsell of God that they dâ—â—â—l in one another but the Angells will would be free from the falshood it would rule over the vbel or Evill he desireth to be in the will of God and the vbel or Evill shall stand the one part according to the Spirit of this world to the Wonders of God and the other part according to the source of the fierce wrath to the Wonders of the Anger of God 90. For both the Mothers are stirring and desire to open their Wonders yet the will of the soule would not goe into the Anger for it knoweth the Devill that he is haughty and flying aloft over the Love and Meeknesse of God at which the soule is amazed so also it would not willingly work in the Spirit of this world for that hideth also Gods Light from it and therefore it goeth forth with its will from them both and would be free in its will the Spirit of this world may awaken its Wonders in the flesh but it casteth its will into Gods Spirit he shall governe it and he will not let the vbel or Evill enter into its will it desireth with its will to be dead g Or to in this world that it may live in the Holy Ghost so also it will not awaken the Abysse and therefore it hides or sheltereth it selfe under the Crosse and letteth the roaring Devill passe by also it letteth the Spirit of this world viz. the fleshly Life passe by it doth as if it were dead it suffereth yet not in God but in the vbel or Evill which the soule of Adam hath left it as an inheritance it holdeth not that vbel or Evill for its owne but for the Wonders of God 91. Therefore it remaineth Patient as a sufferer and yet also not a sufferer under the Crosse of Patience till Christ shall settle it againe upon the Crosse in the Rain-Bow in the Eternall Substantiality or in the Eternall Covenant For he sitteth on the Rain-Bow and his body his substance is the fullnesse of Heaven or the Heaven is full of his substance 92. The Three colours in the Rain-Bow are the Three Principles the fourth colour is his body in Ternario Sancto or in the Inward heavenly working power in the Angelicall world in the Eternall Substantiality wherein the Divine Trinity worketh 93. O how Great are the Wonders he that comprehendeth them hath great Joy thereon there can nothing be named that is like these hidden secret Mysteries no Tongue can expresse them for what is better then to have God for his Spouse to be in God with ones will and after this life time to be wholly in substance a heavenly body and a Clarified or Glorified soule 94. O Great Depth why art thou so hidden to Men it comes from hence because they love the Devill and the haughty proud fiercenesse more then thee and therefore they are not able thus with fiercenesse to enter into thee O Mercy of God! bring againe the Tree which thou hast planted why should thy Wrath boast that it hath borne more fruit upon thy Tree then thy Love Build againe the ruined Citie Jerusalem that thy Kingdome may come and thy will be done who will give thee thankes in Hell Draw us yet in with thy Spirit into thy Praise or Temple where they sing of thy Praise How long shall Hell drop with fatnesse Behold it hath opened its Jawes and would devoure us all Come yet and build the Citie of thy Court that wee may dwell neere thee that thy Wonders may leape for Joy when thy Love-Spirit h Or is Judge Judgeth Tarry not O Lord for thy Tree is become old for sorrow that is the Number of vertuous people is small bring yet forth the new greene Branches which against the Devills will spring up through his Kingdome Let the Day breake forth wherefore shall the night of the Anger keepe back the Lilly-Twigge O Lord thy Tree groweth through the whole world theâ—efore awaken us O Lord that wee may eate of its fruit Of the Amen So be it And i For thine is the kingdom the power and the glory for ever and ever Close of the Prayer in the Language of Nature 95. A is the first Letter and presseth forth out of the Heart and hath no Nature or fiercenesse in the pronunciation but wee cleerly understand heerein the seeking longing or attracting of the Eternall Will without Nature wherein Nature is generated which hath been from Eternity For the Will desireth the Heart and the Heart desireth the Will they are Father and Sonne and the vertue which goeth forth from them is the Spirit of the Eternall Life of which wee k In this Booke of the Threefold Life formerly made mention 96. Now as the A is generated out of the Heart viz. out of the Eternall Will and thrust forth out of the Will so out of A afterwards cometh the whole Alphabet with foure and twenty l Or Letters Numbers for the A beginneth to Number and compriseth the whole Number in the syllable men These are the Wonders and Works of God which appeare in the Spirit above Nature viz. in the brightnesse of the Majesty which you may understand thus wee are with our Soules in a strange Inne viz. in the spirit of this world which holdeth it captive and so it could not come into God if God were not become Man who hath brought our soule into the Word as into the Living Power of God in himselfe but now wee are branches on that Tree and must attract the sap of the Tree into us if wee would spring from the Tree else if wee onely Imagine and reach after the Aire and Sunne then our Branch withereth
is also of the Essences and of the Fire-Spirit Verse 71 Chap. 3. Of the Birth of the foure Formes of the Eternall Nature Verse 8 Chap. 3. The Names of the second Birth or Word Verse 24 Chap. 3. Without the soure Birth there would be no Nature nor life the Life is the most delectable the soure Birth is Eternall Verse 27 Chap. 3. A thankesgiving for the New-Birth out of darknesse into the Light Verse 59 Chap. 4. A warning to the Minde to consider it selfe for the Eternall Birth is like the Minde Verse 75 Chap. 5. The Authour will speake and not be silent concerning the Eternall Birth of the Heart of God Verse 35 Chap. 6. How the whole Birth of the Eternall Nature is included in a small Circle or Point Verse 43 Chap. 9. What the Eternall Word is and its Birth The End of Nature Verse 92 Bishops Chap. 14. How Profitable the Bishops chosen for Art sake are to the world Many of their Writings have as much Love to their Neighbour in them as the Devill in Hell hath Verse 24 Blessed Chap. 17. How the Body also is Blessed Verse 11 Body Chap. 5. Why the Body is like a Crosse Our Fall and Redemption Verse 34 Chap. 8. How wee should tame the Body and not pamper it as a wanton Asse Verse 22 Chap. 8. The Body will not readily breake off its will also it is a very unfaithfull Neighbour to the soule Verse 24 Chap. 9. How every Forme or Creature hath figured its Body Verse 49 Chap. 11. Out of what the Body and also the Spirit of the Creatures is Created Verse 7 Chap. 11. What kinde of Body we have in God Verse 73 Chap. 13. What Body it was that Christ gave to his Disciples Verse 22 Chap. 13. Of the Heavenly Body of Christ that filleth the Angelicall world and yet the Creature Christ may well be seene standing Palpably Verse 24 Chap. 14. How the Anger of God is received instead of the Body and bloud of Christ Verse 18 Chap. 17. Whence the Body is and what it will be againe Verse 7 Chap. 17. The Body is a Mixed Masse or Lumpe of two Centres Verse 8 Breath Chap. 11. Of the breaking in of the living Breath Advice to the High Schooles or Vniversities Verse 13 Bridegroome Chap. 16. Advice to Christendome Of the Coming of the Bridegroome Verse 102 Brightnesse Chap. 2. Whence the Brightnesse Existeth Verse 82 Candlesticks Chap. 3. Why the Candlesticks were taken away after the Time of the Apostles The seaven Seales are the Fathers Nature and the seaven Candlesticks are the sonnes Verse 42 Chap. 3. Of the Image in the Midst of the seaven Candlesticks or seaven Spirits of God Verse 46 Chap. 3. What we must doe to behold the seaven Candlesticks in our selves Verse 65 Care Chap. 17. How God taketh Care for us Verse 2 Chap. 17. How Man relyeth upon his own Labour and care taking Verse 5 Centre Chap. 9. How before the Creation of the Sunne the outward Centre of Nature wheeled it selfe thrice about Verse 83 Chap. 9. The similitude of the Eternall Centre was not figured before the Creation Verse 94 Chap. 9. How the Heart of God Created the seaventh Forme of the Centre of Nature Verse 95 Ceremonies Chap. 11. A Speech to the Antichristian World with its Ceremonies shewing what it should have taught Men. Verse 46 Chap. 13. It is better to shew the way of the Lord then to set up Ceremonies Verse 43 Children Chap. 11. How Children are our Schoole-Masters Verse 111 Chap. 15. If our Children did not as others doe they would be the scorne of the world some Parents alledge so Verse 18 Christ Christs Christendome Christian Christians Chap. 3. The Authours meaning is to be sought and found in the Life of Christ Verse 4 Chap. 3. How Jesus Christ must become Man in us if wee will finde God Verse 31 Chap. 3. What Man must doe to have Christ the Supper the Baptisme and the Holy Ghost Verse 86 Chap. 3. Men must goe with Earnestnesse into the Temple of Christ as well as into the Churches of Stone Verse 91 Chap. 5. What Body Christ giveth us to Eate also of the One Element Verse 68 Chap. 5. Why the New-Adam Christ must hang on the Crosse Verse 140 Chap. 5. Why the New-Adam Christ must goe through Hell Verse 142 Chap. 5. The New Adam Christ must be Tempted forty dayes in the Wildernesse Verse 143 Chap. 6. How the Innermost Court shall be given to those that know not the Name of Christ Verse 23 Chap. 6. A wonderfull Exposition how Christ sitteth at the Right hand of God upon the Circle of our Life Verse 71 Chap. 6. How the Three Principles were manifested in the Person of Christ Verse 81 Chap. 8. Of our Power in Christ to become the children of God Verse 17 Chap. 8. How the Ministers or servants of the Dragon would have smothered the Resurrection of Christ Verse 70 Chap. 8. How Christ is New-Borne in God and sitteth on the Rain-Bow Verse 72 Chap. 8. How Christ did cast away nothing from him at his Resurrection but the Spirit of this world Verse 73 Chap. 8. How the soule attaineth the Flesh of Christ even in this Life time Verse 76 Chap. 11. The Authour shutteth not up the Grace from any but writes why Christ is borne Verse 31 Chap. 11. Reason asketh how we can be in the Body of Christ Verse 68 Chap. 11. Men must enter into the Temple of Christ else they stay in Darknesse Verse 79 Chap. 11. How Christ warneth us his appearing is as the Lightning Verse 83 Chap. 11. Christ is the Way the Doore and a good Shepheard Verse 84 Chap. 11. It is not necessary to choose any place to finde Christ in he is every where Christ is our Carcasse to whom we flie as Eagles Verse 87 Chap. 13. How Christ will be with us and take care for us Verse 2 Chap. 13. Christ gave his Disciples no Earthly Transitory thing Verse 13 Chap. 13. The Apostles did not eate the outward Flesh of Christ Verse 14 Chap. 13. A plaine though to Reason a high similitude of the Eating the Body of Christ Verse 15 Chap. 13. Another similitude of eating that Body of Christ which is every where Verse 16 Chap. 13. Christ feedeth not the soule with Spirit but with Body Verse 17 Chap. 13. How the once received Body of Christ departeth not from us except we our selves like Adam spoile it Verse 21 Chap. 13. How there were in the hand of Christ two Kingdomes at once Verse 23 Chap. 13. How Christ standeth in the Father as the Sunne in the Elements Verse 29 Chap. 14. How Christ is reproached Verse 17 Chap. 14. It is no slight matter to put on the Garment of Christ Verse 22 Chap. 15. The Lamentation of Christ at the disobedience of the world Verse 1 Chap. 15. To whom the sufferings of Christ are profitable Verse 21 Chap. 18. He that sitteth in the Throne of
of Man is for Power Honour and Glory Verse 19 Chap. 9. The second Desire is for Riches Plenty and Voluptuousnesse Verse 20 Chap. 9. The third Desire is for the Kingdome of Heaven Verse 21 Chap. 9. How the Desire goeth inwards into it selfe to God Verse 69 Chap. 10. All Lyeth in the Will the Desire assumeth where nothing is Verse 9 Chap. 10. The Desire and the Will are two distinct thâ—ngs Verse 13 Despaire Chap. 14. Advice not to Despaire in distresse Verse 60 Devill Devills Chap. 5. Why the Devill is called a Prince of this world Verse 18 Chap. 5. A Prince doth as readily serve the Devill as a poore Shepheard doth yet each of them beareth his Office for God Verse 65 Chap. 8. When it is that the Devill standeth in feare Verse 13 Chap. 9. The Devill and this world strive with the soule Verse 5 Chap. 9. The Tricks of the Devill when the soule heareth any thing taught concerning the New Birth Verse 25 Chap. 9. The Tricks of the Devill when the Teacher slaundereth and when he reproveth fully according to his Duty Verse 26 Chap. 9. The Devill hath kindled the life of the Evill Beasts in himselfe Also in what Formes the Devills shape their Bodies in Hell Verse 56 Chap. 10. The Devill dwelleth neere us He hateth the Light and is the poorest Creature in the Crowne Verse 23 Chap. 14. Of our Misery of the Great Assaults of Satan against Man Also where it is that the Devill hath Power Verse 30 Chap. 14. How the Devill hath gotten Power in the outward Dominion Also how the poore soule is between two Dominions in the Deepe Verse 49 Chap. 14. How the soule is released from the Devill Verse 50 Chap. 14. Of the seaven coards of the Devill which he holdeth the soule fast withall Verse 51 Chap. 14. How those must doe to whom the Devill setts all the sinnes they have committed before their Eyes that the Devill may be faint and weake Verse 64 Chap. 14. How the Devill betrayeth the soule Man is the Devills best beloved Lodging Verse 65 Chap. 14. Where it is that the Devill hath power outwardly Verse 66 Chap. 16. How the Devill overwhelmeth the soule terribly Verse 7 Chap. 16. In what manner the Devill assaulteth the soule in its security Verse 16 Chap. 17. One Man is a Devill to another Verse 22 Chap. 2. How the Devills lost the Light of God and now are in the foure Formes Verse 48 Chap. 2. How the Devills came into the Abysse of Hell in a Moment Verse 54 Chap. 4. The Devills stand in the Wonders of God to Gods Glory Verse 90 Chap. 7. Why the Devills are not Transitory Verse 16 Chap. 7. How the Devills are Eternall Spirits in the fierce Matrix and are a looking Glasse for Angells and Men. Verse 17 Chap. 7. Whence the Originall of the Devills is wherein all Corporeity doth consist Verse 69 Chap. 8. How the Devills have lost the Tincture of Meeknesse They have no Palpable Body Verse 93 Chap. 10. Where the Devills dwell how the world scorneth all Revelation Verse 22 Chap. 11. Of the Great Mystery of the Anger and of the Devills also of the two Dominions in Man also of the Totally false soules Figuration outwardly courteous and inwardly a Devill and so betrayeth it selfe Verse 42 Divines Chap. 2. Physicians now understand not the Centre of Sulphur Mercury and Sal nor doe the Divines understand the Spirit of the Holy Scriptures Verse 17 Doctrine Chap. 12. Of the seede which the Antichristian Devill hath sowne into the Doctrine of Christ Verse 16 Doings Chap. 17. All our Doings are acceptable to God if they be not false or wicked Verse 15 Doubt Doubtfull Doubting Chap. 7. How the soule is kept in Doubt by leaning to Opinions Verse 6 Chap. 7. It is good to see with our owne Eyes others Eyes make us but Doubt Verse 55 Chap. 9. It is a great sinne to Doubt of the Grace of God Verse 55 Chap. 11. That Men should not Doubt in Prayer plaine instruction Verse 56 Chap. 11. How poore soules fall into distrust and Doubt Verse 98 Chap. 17. Why the soule is Doubtfull in Prayer Verse 3 Chap. 4. The Minde searcheth after the most inward Ground which is here shewen also how Doubting cometh Verse 60 Chap. 11. Whence Doubting in Prayer ariseth faire Instruction Verse 57 Chap. 16. In the word Erden which signifieth Earth lie many hidden Mysteries Also concerning our Doubting in Prayer and our Miserie Verse 59 Chap. 17. How the Devill bringeth Doubting into the soule and maketh a severe Judge of God Verse 4 Driver Chap. 11. A Song concerning the Fall of the Driver who hath set us at odds Verse 114 Die Dieth Dying Chap. 18. How a childe in the Mothers womb is at first old enough to Die Our Limit is hidden in us Verse 13 Chap. 18. The Authour must speake by way of similitude how one is when he Dieth Verse 17 Chap. 12. How the simple Dying Man knoweth not whither his soule shall goe Verse 26 Chap. 12. Where the simple Dying Mans soule remaineth whence Purgatory is framed where the soules of the Deceivers remaine Note it is wonderfull Verse 27 Earth Chap. 5. Out of what the Earth Stones and Metalls come Verse 98 Chap. 6. What the Earth signifieth Verse 64 Chap. 9. How the Earth springeth in its owne Life Verse 58 Chap. 10. Where the Devills dwell also of the wheeling of the Globe of the Earth and of the other Planets Verse 21 Chap. 11. Of the longing of the Earth why it wheeleth or is wheeled about Verse 5 Chap. 11. How the budding forth of the Earth springeth towards the Sun also of the unlastingnesse of the fruits of the Earth Verse 6 Chap. 11. Of the Matrix of Earth being a Corrupted Matrix what it was before the Fall Verse 8 Chap. 12. Whence the Divisions among all people of the Earth have arisen Verse 18 Chap. 18. He that hungreth let him Eate and he that thirsteth let him drinke without Money Verse 55. Elders Chap. 5. Of the Glassie Sea before the Seates of the Elders Verse 10 Chap. 9. What the seaven Spirits are where the Sonne of Man standeth and also the Foure and Twenty Elders before the Throne of God Election Verse 79 Chap. 7. Whence the Election of the Children of God cometh Verse 35 Chap. 7. Of the Election among the Children of Jesse Verse 45 Chap. 7. The Election is not Ordained from Eternity in God Verse 46 Element Elements Chap. 5. Out of what the Element of water is Created Verse 13 Chap. 5. How the fruit getteth its Ornament and how all is like a wrestling viz. in the Pure Element Verse 54 Chap. 5. How the Foure Elements are in One pure Element Verse 118 Chap. 5. Out of what the foure Elements have proceeded Verse 105 Chap. 5. How Gods Spirit drave forth the foure Elements that have appeared as a peculiar Principle Verse 106 Chap. 5. Why all that
live in the foure Elements must corrupt Verse 121 Chap. 6. Whence the stirring of the Elements ariseth Verse 50 Chap. 11. How Evill Men kindle the Elements also how the Anger willeth to devoure which the Prophets foretold Verse 39 Chap. 13. How the substantiality of the Earth proceedeth from the other three Elements Verse 26 Employment Chap. 17. Man may use what Innocent Employment he will to get his living with Verse 16 Enemies Chap. 12. Our worst Enemy is in our Boosom also direction how wee ought to walke Verse 44 Chap. 12. How men may defend themselves against their Enemies and not displease God Verse 42 Chap. 16. How the soule is begirt with Enemies Verse 5 Essences Chap. 1. Whence multiplicity of Essences or faculties ariseth Verse 31 Chap. 2. How the wheele of the Essences standeth Trembling Verse 70 Chap. 3. Of the wheele of the Essences whence the Fire proceedeth Verse 9 Chap. 3. How all Essences which have layd hold of the Light stand in the first Generating Will. Verse 11 Eternall Eternity Chap. 6. What is Eternall and what is not Eternall Verse 42 Chap. 18. That which is proceeded out of the Eternity is of an Eternall kinde Verse 16 Chap. 14. How the Eternity is revealed Verse 36 Eve Chap. 7. What moved Eve to Eate of the fruit Verse 48 Chap. 13. How Mother Eve was deceived in her Opinion Verse 55 Evill Chap. 3. In these Writings may be found whence Evill proceedeth Verse 25 Chap. 9. The Evill as well as the Good is usefull Verse 13 Chap. 13. How the good salve is poyson to the Evill Verse 50 Chap. 14. If Evill had not been in the Eternity there had been no Evill in the Creation Verse 40 Chap. 15. Delight in Evill is the Devills chaine and fetters Verse 6. Chap. 18. How by the striking of the right Hammer the good overcometh the Evill Verse 49 Excommunication Chap. 12. Of those that are cursed with Excommunication deservedly also of those that are cursed for the truth sake Verse 8 Chap. 13. Of the Churches reproofe and Excommunucation he that reproveth and Excommunicateth in the wrong is himselfe Excommunicate Verse 9 Exposition Chap. 2. The Exposition of the word Sulphur Verse 19 Chap. 2. The Exposition of the words Sul-phur Mercurius and Sal. Verse 41 42 43. Chap. 2. An Exposition of these words In the beginning was the word Verse 60 Chap. 5. An Exposition of that Text We have piped to you and you have not danced Verse 8 Chap. 11. A plaine Exposition of these words of Christ When the uncleane Spirit goeth out of a Man it wandreth through dry places c. Verse 59 Chap. 14. An Exposition of those words of Christ A Cammell may sooner goe through the eye of a Needle then a rich Man enter into the Kingdome of Heaven also what the Devills Triumphant Chariot is Verse 45 Chap. 16. To what this Exposition tendeth Verse 1 Chap. 16. The Authours Exposition of these words Before they called I heard them Verse 11 Chap. 16. An Exposition of the word vom or from How the soule groweth as a stalke out of the Roote A wonderfull description of the soule Verse 84 Chap. 16. Further Exposition of Nature and of the soule by the similitude of Fire Verse 85 86 Faith Chap. 10. Concerning the Lyes of those that speake from their owne conceit also whence the strife about Faith and Religion proceedeth Verse 32 Chap. 11. A saying to the Sophisters who of Opinions make Articles of Faith there is Heresie in Every Opinion Men must cleave to the Living Word Verse 81 Chap. 14. Of the dead Faith and of the true Faith Verse 9 Chap. 16. What wee attaine in Prayer what the syllable men in Amen signifieth what Faith is how Prayer comprehendeth two things Verse 97 Fall Chap. 5. What the heavy Fall of Adam was Verse 120 Chap. 11. Of Adams wisdome ornament cloathing and members before his Fall how he went out from God and caused the Creation of the Tree Good and Evill Verse 21 Chap. 11. How the Devill did blow up Adams Lust Adams condition after the Fall Verse 22 Father Chap. 1. The speaker is the Father of the Word The Abysse of Hell standeth in the Centre of the Father Verse 39 Chap. 2. Of the Fathers Will to Generate his Sonne or Word Verse 61 Chap. 2. How God the Father is without Name Verse 76 Chap. 2. How God the Father comprehendeth his will out of nothing but onely out of himselfe How the Genetrix is to be understood wherein the Essence is Generated Verse 77 Chap. 4. Whence the Father hath the Name Fatther Verse 64 Chap. 4. The Minde in the Father in Nature but not in the Liberty is like the Minde of Man Verse 65 Chap. 5. When the Father speaketh or Generateth the Word Verse 40 Chap. 7. How God the Father is all in Nature both Love and Wrath. Verse 62 Chap. 16. How wee should goe with earnestnesse to the Father of the lost Prodigall Sonne Verse 19 Chap. 16. How the Father rejoyceth at the finding of the Lost Sonne Verse 22 Chap. 16. How the Father entertained the Lost Sonne Verse 23 Chap. 17. How wee goe to our true Father and become his children Verse 1 Fiat Chap. 7. How the Water is become Materiall The working of the Fiat Verse 71 Chap. 9. How the Spirit of God driveth the Fiat Verse 114 Figure Chap. 5. When God shall be manifested the Figure of Every thing remaineth Eternallly Verse 122 Chap. 5. The Beasts after the Last Day get no Bodies more but the Figure of the Elementary substance remaineth Verse 131 Chap. 9. Why the Figure of all kinds of Creatures must remaine in Eternity Verse 60 Chap. 9. How God hath manifested himselfe in a figurative forme in the Great Wonders of God Verse 62 Chap. 10. How the Figure of the Will standeth in the Desire also of the Creation Verse 12. Chap. 18. The Image hath stood from Eternity as a Figure in a Dreame Verse 18 Fire Chap. 2. A recitall of the Originall of the Fire Verse 69 Chap. 4. Of the Fire of the Liberty how Death affordeth weight How the Anguish becometh Materiall Verse 14 Chap. 4. Without Fire there is no Body hath any any feeling Verse 15 Chap. 5. Of the Originall of the Fire and of the Aire or Winde Verse 103 Chap. 5. How the property of the Water holdeth the Fire captive Verse 104 Chap. 7. The Eternall Nature and the Eternall Liberty are represented by the Fire Verse 65 Chap. 7. How the Matrix of the Water holdeth the Fire Captive Verse 70 Chap. 8. How the Fire devoureth the Substantially Verse 33 Chap. 8. How the Substantiality flyeth out from the Fire againe Verse 34 Chap. 8. Of the Twofold Fire Verse 41 Chap. 9. A description of the Eighth Number viz. the Fire Verse 89 Chap. 10. The Authour sheweth us the Mysterium Magnum The Fire is the Eighth Number also a description of the Fire Verse 27
the Kingdome of Heaven and the Angelicall world consists Verse 62 Chap. 5. Of the outward Heaven Verse 67 Chap. 5. How wee ought to be that wee may come into the Kingdome of Heaven Verse 71 Chap. 7. The Strife about the Kingdome of Heaven and the Kingdome of Hell Verse 34 Chap. 12. What there is in the Kingdome of Heaven Verse 4 Chap. 12. Wee stand between Heaven and Hell and will becme either an Angell or Devill Verse 48 Chap. 14. What Men must doe to see the Kingdome of Heaven Verse 11 Chap. 18. In the Heaven there is nothing New Verse 51 Chap. 12. He biddeth the Heavens rejoyce the praise of the Lord goeth over all Mountaines Verse 11 Hell Chap. 2. The Ground of Hell and of Evill Verse 8 Chap. 2. The Condition of Hell and of the Damned in the foure Formes Verse 50 Chap. 2. How Hell is not limitted nor circumscribed by Place Verse 51 Chap. 2. God made no Hell or peculiar severall Place to torment the Angels Men in Verse 53 Chap. 8. What is Lucifers Hell Verse 45 Chap. 14. God hath created no Hell nor Devill what is the Devills Hell and the property thereof Verse 41 Heresie Heretick Chap. 11. There is Heresie in Every Opinion Men must cleave to the Living Word Verse 81 Chap. 3. How one calleth another an Heretick in their Devill Disputation Verse 82 Hidden Chap. 2. That which was hidden to the Heathen and is still hidden shall be revealed Verse 39 Holy-Ghost Chap. 3. How the Apostles received the Holy Ghost in Love but not in Contention and Scorne Verse 89 Chap. 4. Of the Holy-Ghost which is the Spirit Mercurius in the Divine Nature which is the sound that maketh the will manifest Verse 72 Chap. 4. A Comparison between the Holy-Ghost and the Spirit and Life of Man Verse 83 Chap. 5. God filleth all and seeing the Holy-Ghost goeth out from the Father the Minde asketh whither doth it goe Verse 9 Chap. 5. How God dwelleth in Heaven also how the Holy-Ghost proceedeth Verse 14 Chap. 12. How Men may get the Holy-Ghost Verse 41 Chap. 16. It is not the Father but the Holy-Ghost that meeteth the crying soule Verse 15 Hypocrites Chap. 2. A warning to the Hypocrites and those that are Learned in the Letter Verse 2 Chap. 11. Of the Generation of the false Hypocrite and of his behaviour Verse 33 Image Chap. 3. Wee are the expresse Image of God wherefore the Father hath Regenerated us in Christ Verse 49 Chap. 6. How the Spirit created the Substantiality into an Image and how the Image stood in the Angelicall world Verse 51 Chap. 6. What properties were in the Image Verse 52 Chap. 6. How the Image was a whole similitude of the Eternall substance Verse 53 Chap. 6. A Comparing of the Fall of Lucifer to the Fall of the Image or Adam Verse 54 Chap. 6. How the Image awakened the property of Anger and became the Image of a Serpent Verse 58 Chap. 6. How the Regenerate put on the Eternall Image Verse 75 Chap. 7. How the Image doated on this world as Lucifer did on the Matrix of Nature Adams power before the Fall Verse 26 Chap. 7. The horrible Blasphemy whereby the Serpent by the Image Blasphemeth the Spirit of God Verse 61 Chap. 9. What the Image in the Revelation and the Crowne signifieth Verse 75 Chap. 11. What caused God to create his Image Verse 14 Chap. 18. How the Image attained Essence or Substance in the Moving of the Father Verse 19 Incomprehensible Chap. 18. Nothing is Incomprehensible to the Mother of Nature Verse 3 Joy Chap. 1. Of the Joy in the Divine Life Verse 18 Chap. 5. How every one shall have Joy or sorrow of that which is his Verse 133 Chap. 12. What wee must choose that wee may have Eternall Joy therein Verse 2 Chap. 14. The Anger in the Kingdome of God is the great wonderous Joy Verse 70 Chap. 17. How the Angells and soules have Joy of one anothers Clarity Brightnesse or Lustre Verse 18 Chap. 18. Of the Joy of the soule that feareth God Verse 30 Judgeth Judgement Chap. 5. He that seeth not Judgeth amisse Verse 36 Chap. 6. What the Last Judgement Day is Verse 130 Chap. 8. How our Bodies at the Last Day of Judgement must come forth againe Verse 74 Chap. 8. The Judgement of the Spirits of Perdition Also who shall execute the Judgement Verse 75 Chap. 8. Of those that shall be alive at the Last houre of the Judgement Verse 78 Chap. 11. The discourse between the wise and foolish Virgins in the Judgement Verse 29 Chap. 12. Cleere advice to have the Judgement of God before our Eyes Verse 38 Chap. 15. How it shall be with the Superiour and Inferiour in Judgement Verse 12 Kingdome Chap. 14. How we must be prepared if we will walk in the narrow way to the Kingdom of God Verse 7 Know Knowers Knowing Knowledge Chap. 18. The Authour telleth how he can know these things Verse 1 Chap. 13. How the Kingdome of Heaven remaineth hiddē to the Knowers that are not Doers Verse 57 Chap. 14. the Devill is not overcome by much knowing and disputing Verse 5 Chap. 1. None can come to the Knowledge of the Essence of God but by Grace Verse 20 Chap. 3. Every one may finde the Authours knowledge in himselfe Verse 7 Chap. 5. The Authour having this knowledge cannot be silent Verse 2 Chap. 6. This knowledge is not Borne of the Wisdome of this world Verse 6 Chap. 7. The Authour will speake from his knowledge not Opinion Verse 54 Chap. 14. Wherein our striving for the highest Good consisteth not in the sword nor in much knowledge Verse 3 Chap. 16. What is requisite and necessary for us that wee may attaine the knowledge of the Kingdome of God also how wee are deceived in the outward Reason Verse 31 Lamb. Chap. 3. How the Lamb took the Book He who understandeth not this is under the Seales Verse 79 Chap. 6. How Men must goe to the Lamb and flie from the Beast Verse 15 Chap. 13. How Christ gave the true Paschall Lamb to his Apostles viz. his heavenly flesh and Bloud Verse 12 Language Chap. 3. What is understood in the word Ternarius in the Language of Nature Verse 17 Chap. 3. What is understood in the word Ternarium Sanctum in the Language of Nature Verse 18 Chap. 4. What is meant by the word Schuffe or Created in the Language of Nature a substance may proceed out of a Thought Verse 30 Chap. 5. He sheweth what the Creation of God was by the Language of Nature Verse 84 Chap. 5. In the Languages of all Nations the Language of Nature may be understood Adam in Innocency understood the Language of Nature in his Fall wee lost it and attaine it againe in Christ Verse 85 Chap. 5. It is not good that the unregenerate Man should know the Language of Nature which containeth the secrets of the Creation Verse 8 Chap. 5.
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
Why Women are talkative how the Moone governeth their Matrix why the Moone runneth her course so soone Verse 112 Chap. 11. How God divided Adam and made Woman out of him Verse 23 Wonders Chap. 3. How Christ prayed to his Father and wrought great wonders Verse 72 Chap. 9. How the Spirit of God openeth the wonders which were foreseene in the Eternity in the Wisdome Verse 115 Chap. 17. The outward Body should manifest the wonders of God Verse 14 Word Chap. 1. How the Word is God that Eternally maketh it selfe Verse 38 Chap. 2. The Word Createth in the Genetrix What the Eternall Still Joy is Also in what Nature is Generated Verse 78 Chap. 2. The Word taketh its Originall in Nature Two words are Generated in Nature the first expresseth the fierce power which is the Fathers Nature Verse 80 Chap. 2. A description of the second Word which is calâ—ed God Verse 81 Chap. 2. How the second Word dwelleth in the first will Verse 84 Chap. 2. How the second Word is the Sonne and the brightnesse of the Father also how Love and hate stand in opposition Verse 85 Chap. 3. The Word of God hath broken the fierce Might in the soule Verse 55 Chap. 4. How the Heart is the Word and the Spirit is the former of the Word Verse 80 Chap. 5. The soule the spirit and the body forme a Word Verse 86 Chap. 5. How the meaning the Word and the forming of words is to be understood Verse 96 Chap. 5. How the third Principle also may be understood in the Word Verse 112 Chap. 6. How the Word in Nine Moneths became a perfect Man Verse 84 Chap. 6. What in the Iron representeth the Word the Majesty and the Holy Ghost Verse 89 Chap. 8. How it is that the Eternall Word was to become Man Verse 67 Chap. 8. How the Word which became Man entered into Death on the Crosse and brake the seaven Seales Verse 68 Chap. 14. How the soule formeth the Word Verse 29 World Chap. 1. The Angelicall world is not without the place of this world Verse 34 Chap. 3. Of what and wherefore this world hath been created Verse 40 Chap. 3. God is a Spirit the seaventh forme manifesteth him wherein the Creation of this world is effected Verse 45 Chap. 4. This world shall not die but be changed the shaddow of every thing therein remaineth Eternally as a figure to the Glory of God Verse 28 Chap. 5. The inward Government is not severed from this world Verse 16 Chap. 5. Whence this world is become corporeall Verse 17 Chap. 5. This world is a similitude of the Deity in Love and Anger Verse 81 Chap. 5. This world is a Sprout out of the Eternall Nature Verse 82 Chap. 5. The Forme of this world was from Eternity in Gods immateriall Nature Verse 83 Chap. 5. How before Time the world was without substance Lucifer hath stirred up the Fire in his habitation Verse 97 Chap. 5. Where the Angelicall world is manifest Verse 117 Chap. 6. How wee are yet blinde concerning the substance of this world Verse 10 Chap. 6. What wee are also what the world and the Originall thereof is Verse 40 Chap. 6. The Eternall Substance and this world are like a Man they each generate their like Verse 46 Chap. 7. Why God rejecteth not the world before the End of Time Verse 18 Chap. 8. Of our own hard Prison in the spirit of this world Verse 14 Chap. 9. Why this world was Created which before the Creation stood in the Eternall Wisdome as an Invisible Figure Verse 6 Chap. 9. Of the inclination of the Spirit of this world Verse 9 Chap. 9. Of that which the Spirit of this world hath built Verse 10 Chap. 9. That which desireth to reach God must passe through the Fire also what Fire that is which must dissolve the world Verse 8 Chap. 11. The world is full of God where God is and where the Abysse is Verse 107 Chap. 11. What the substance of this world the Angelicall world and the Hellish world are in the sight of God also where God is to be sought Verse 110 Chap. 14. The world maketh the Children of God but a Gazing Stock Verse 55 Works Chap. 4. As the building shall appeare so shall the builder our works follow us Verse 52 Chap. 5. How the evill works of the Regenerate in Christ shall appeare Verse 134 Chap. 8. The description of the New Body and of the Old Man and how our works shall follow us Verse 77 Chap. 18. How all works follow after the will also how Lust in the soule is awakened Verse 21 Wrath. Chap. 1. The severe Kingdome of wrath is in the Centre how the Father is but one how the third Principle could not have been created Verse 49 Chap. 11. How God warneth Men of his wrath and how he letteth that come which Man himselfe hath awakened as Warres Famine Pestilence c. Verse 40 Chap. 11. What wee have inherited from Adam How the Anger should have rested Eternally without the awakened wrath no Devill can move a Flie. Verse 41 Writings Chap. 4. Though the Authours writings be hard and incredible yet they have an Infallible certainty of assurance Verse 19 Chap. 4. His writings have an assurance in the Centre of the Earth Verse 20 Chap. 5. This is no understanding but childish writing Verse 33 Chap. 6. How people may be benefited by these writings Verse 9 Chap. 9. What the Devill intendeth to doe with these writings Verse 1 Chap. 9. The worlds servants had rather loose God and the Kingdome of Heaven then their honour and Goods The whore by the Instigation of the Devill will persecute these writings Verse 2. Chap. 10. Advice in these writings to rest contented with the present apprehension of them Verse 31 Youth Chap. 15. Of the wickednesse and unrulinesse of youth if they perceive their Parents give way to it Verse 5 Zeale Chap. 12. The Innocency of the blinde simple zeale against the Martyrs Verse 21 Chap. 16. Of the Great submission of the Love of God Patience is better then zeale Verse 36 FINIS XL. QVESTIONS Concerning the SOULE Propounded By Dr. BALTHASAR WALTER And Answered By JACOB BEHMEN Alià s Teutonicus Philosophus And in his Answer to the first Question is the Turned EYE OR Philosophick GLOBE Which in it selfe containeth all Mysteries with an Exposition of it Written in the Germane Language ANNO. 1620. LONDON Printed by Matth. Simmons in the yeare 1647. A CATALOGUE OF THE 40. QUESTIONS READER THe Author wrote this Answer to these Questions chiefly for his friends sake that sent them to him as also for the benefit of all such as love the knowledge of Mysteries this friend of his was Dr. Balthasar Walter who travelled for Learning and hidden Wisdome and in his returne home hapned to heare of this Author in the City of Gerlitz and when he had obtain'd acquaintance with him he rejoyced that at last he had found at home
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
your heart it is given me to answer you 4. And you should not so anxiously seeke after these things they are in no outward reason But to the Spirit of God nothing is impossible seeing we are the children of God and in Christ new borne of God the sonne seeth very well what the father doth in his house and also learneth his Art and worke 5. Seeing also we are the mystery of God we ought not to suppose that we must not meddle with such mysteries as Antichrist teacheth for none taketh unto himselfe any thing of Gods Mysteries unlesse it be given him and St. James saith b Iames 1.17 Every good and perfect gift commeth downe from above from the father of lights with whom there is no change nor alteration 6. And seeing you seeke so eagerly after such things you become thereby even the cause of finding them for God giveth his mysteries both by meanes and also without meanes but that no man might boast he often maketh use of very mean people about them that it might be acknowledged that they come from his hand 7. You shall be answered with a very sound and deepe answer yet briefely comprised not according to outward reason but according to the spirit of knowledge 8. And although I could sufficiently shew and demonstrate these things in a larger description yet seeing they are all described and explained at large in my other Writings at present I set them downe but briefely for the ease and delight of the Reader and that it may serve for a short memoriall of the great mysteries 9. But he that desireth to know these things fully fundamentally let him seeke them in my former Writings especially in the c The threefold life third part and there he hath the whole ground of the * Note that by the words divine essence substance or essentialitie in the writings of this Author he meaneth not that essence which is God himselfe but whatsoever is besides God and which taketh its orginall from God as the eternall Idea's in the wisedome of God doe And that which is essentiall according to the forme or figure of the Idea and that wherein all Idea's lie he calleth Mysterium magnum Coeleste Arcanum Diving Essence and also of the creation of all things of that which is eternall and of that which is corruptible and how every thing was made and is come to be as it is and act as it doth and what it shall be in the end 10. And therein also lieth the Key of the Mysterium magnum so farre forth as a creature is able to comprehend or beare and thither we referre you for further explanation and so I commend me to you into the brotherly love in Christ Anno 1620. Jacob Boehmen The first Question Answered QVESTION the First Whence proceeded the Soule Originally at the beginning of the World 1. WEe have both in our second and third Booke suffâ—ciently laid open the mysteries of the Soule according to the three Principles of the Divine Essence where also we have set downe by many Circumstances the eternall Centre of the eternall Nature and also the Ternary of the Divine Essence and moreover what Eternity hath ever beene and how the beginning of the Creation a Or came to be was brought forth and what an Angel and what a Soule is Also we have laid open the heavy fall of Lucifer and moreover both the Mothers which have so brought it forth the one * Engendring procreating the heavenly Essentiality and the other the Hellish where also we have written of Light and Darkenesse 2. Therefore we shall not be very well understood by the Reader in this Treatise unlesse he hath read over and well b Or understood comprehended c Or booke the third part of our Writings 3. Although that apprehending is not in humane power yet the way thereto is very faithfully showne him so that if he doe long to attaine it he shall obtaine a d Leader or the holy Ghost Guide and directer if he follow our counsell who will shew him the key of the Mysterium magnum leading to that precious Philosophers stone and to all Mysteries let none thinke this impossible for with God all things are possible He that findeth God findeth all things with and in Him 4 Now you know e In or by according to Reason that all things are originally sprung and derived from Eternity This also the holy Scripture tells you in God are all things Act. 17.28 In him we live and move and have our being and we are his off-spring 5. And although men cannot say of God that the pure Deity is Nature but that it is the Majesty in the Ternary yet we must say that God is in Nature although Nature can as little reach or comprehend him as the Aire can comprehend the Sunshine However we must say that Nature is borne in his will and that it is a SEEKING produced out of Eternity for where there is no Will there is also no Desire 6. But in God there is an eternall Will which is himselfe to beget his f Glance or Lustre or brightnesse of his Glory Heart or Sonne and this Will maketh the g Or rousing stirring or proceeding out of the will of the Heart which is a Spirit so that the Eternity consisteth in h 1 Will Father 2 Heart Sonne 3 Proceeding or Efflux holy Ghost three Eternall Formes which are commonly called Persons as we have very accurately i Declared or Expounded explained it in our third Booke 7. Then if we discerne and know that there is not onely Light and Majesty but also Darkenesse as is plaine it behoves us to know whence Darkenesse ariseth 8. For in the Eternity beyond Nature there can be no Darkenesse for there is nothing to bring it forth we must onely looke into the Will and the Desiring for a desiring is attracting 9. And whereas in the Eternity it hath nothing but onely it selfe it draweth it selfe into the Will and maketh the Will full and that is its darkenesse whereas otherwise if it were not desiring it were a Nothing k Or viz. but an eternall stillnesse without l Or Being Essence 10. Thus the Attraction maketh m Moveablenesse Mobility and Essences which otherwise could not be in the stillnesse and so also this maketh n Astringency or bitingnesse harshnesse hardnesse and drouth together with o Acidnesse sharpnesse 11. Neither can we say for all that that the Darkenesse swalloweth up the Light as the Eternall Liberty for that which is Eternall cannot be altered nor changed but yet we must say that Light and Darknesse are in one another 12. Now the Light is good and hath p Or power vertue but the Darkenesse hath the harshnesse hardnesse and coldnesse and the desire of the Will maketh Essences and attracting which is a q Riggling stirring in the hardnesse and if
understood Of FATHER N. 9. 178. AT N. 9. FATHER standeth before the d Or angle Point of the Crosse and Abysse before that which signifieth the Mysterie of the Father without Nature For Nature beginneth at the Point of the Crosse The first and Greatest Mysterie is the Abysse wherein the Nothing bringeth it selfe into a will which is called Father or the Originall to something The Creation is arisen out of the Mysterie of the Father through Nature here by this Mysterie the Eternall Nature with its seven formes is e Or meant understood Soule number 10. 179. At the * Or Angle point of the line N. 10. Soule standeth which signifieth the Originall of the Eternall Spirits viz. of Angels and soules of Men for the f The point of the Arme at the left hand point signifieth the Centre in Nature where the threefold Spirit manifesteth it selfe by Nature which againe signifieth the Magick Fire in the Fathers Property from whence the Angels have their Originall and also the Soules of Men. 180. We must here understand the Ground and Originall of an Eternall Spirit for Nothing is Eternall except it have its Originall from the Eternall Magick Fire the Originall is not to be taken for the true Spirit but for the Centre viz. the Cause of the Spirit The Soules Will number 11. 181. Every right Spirit is understood in the Light of Life * Or and so is the undâ—rstanding with the understanding for no right understanding can be in the fire but in the Desire of the Light and therefore the fiery will must bend and incline towards the heart of God that is towards the power of the Light and understanding as may be seene here where the Soules will standeth upon the line of the Crosse marked with the number 11. and there receiveth power from the Heart of God and so it becometh an understanding Spirit Will number 12. and Soule number 13. 182. For it receiveth the Power of the Light in the meeknesse and humility and goeth with the Spirit of its will that is with the Noble Image and similitude of God through the power of the Heart into the second Principle that is into the Light world as may be seene in the other g Or halfe Globe Circle at the Right side of the Heart where N. 12 Will standeth and Soule N. 13. which signifieth that the soule goeth out of the source of the Fire which is the Fathers property and Entreth into the Sons Property and dwelleth in the Divine power in the Light world HOLY GHOST number 14. 183. h Or beyond Without the Point of the Crosse N. 14. HOLY GHOST standeth signifying the Holy GHOST who ariseth from Eternity in the will of the Father at N. 9. before the i Or point of the Crosse point at the left hand and bringeth himself through Nature along through the Heart and Divine Power at the right hand out k Or beyond from Nature and also through the power of Angels or of the Spirit of the soule quite out and dwelleth in the Liberty in the Glance of the power and Majesty and is in Nature yet not comprehended by Nature but in the property of the Divine power onely Image number 15. 184. Beyond the Word H GHOST N. 15. Image standeth also without Nature which signifieth that the Noble Image groweth out of the Fire of the Soule as a flower groweth out of the Earth and hath no feeling of the fiery property for the fire is as it were swallowed up in it and yet it is there but in another source viz. in the Desire of Love a light flaming fire in the Divine property Abysse number 16. 185. After Image standeth Abysse N. 16. signifying that the true Image standeth in the Abysse l Extra without beyond all source and dwelleth in Nothing viz. in it selfe onely and through it God dwelleth therefore there is nothing but the Divine Power that can finde move or destroy it for it is not in Nature although it ariseth from Nature in its Roote yet it is quite another thing as an Apple differs from the m The tree it groweth upon Tree though it be upon the Tree and receiveth vertue from the Tree yet the Sunne also giveth vertue to it and so the Divine Sunne viz. the Majesty giveth vertue to the Image Of the Word Omnipotence number 17. and Wrath number 18. 186. Furthermore at the left hand N. 17. there standeth Omnipotence and it standeth without the n Or bounds Circle of Nature also which signifieth the Fathers Mysterie which bringeth it selfe by the Magia that is by the Desire into Wrath wherein the strong sounding life and strength is understood in the entrance of Nature in the first three formes viz. Astringency bitternesse and Anguish and therefore the word wrath standeth in the space under the line N. 18. which signifieth that the Wrath toucheth not the Angle of the o Or number Three Ternarie but is borne in the Desire * Or Subtilty Craft number 19. 187. Craft standeth at N. 19. under the Word Omnipotence which signifieth the Essence coming out of the Glasse of the Principle which Craft in the second Principle is changed into a right understanding and here in the Magick fire it is but craft for it is subtile and sharpe and a cause of the understanding Devill number 20. 188. Over against craft Devill standeth N. 20. in the space of the darke world which signifieth the Malice of the Devill in that he is departed from the point of the Ternarie and hath put his will into Wrath and craft on purpose to Domineere over the Meeknesse of God thereby and to use the strength and power of the Fire and Wrath. Devills Art number 21. 22. 189. Under the Word Craft standeth Devills Art N. 21. 22. Devills standeth without the Circle of Nature and Art standeth within the Circle of Nature which signifieth that the Devill was created out of the Mysterie of the Father upon the line or stroake of the Crosse in the Eternall Nature as well as the other Angels But he did get his Art N. 22. in the Magick p Or sucking or Attraction seeking of Nature in the Centre of the darke world whereas he should have gotten it in the power of the Heart of God and that is the cause of his fall and of his Envie Will Number 23. 190. Over the line number 23. standeth Will signifying that the Devill hath raised up himselfe from the Divine Line upon which he was created as a proud Spirit who would faine have been his owne Lord and have ruled by his owne Art and Wit Darknesse number 24. 191. As also the Pride and subtilty of Men doth now who in the same manner raise themselves up from the Line of God from Obedience in owne selfehood in which the will cannot reach the Divine power and light but falleth into it selfe into the darke anguishing Magick Fire as
water receiveth the shadow of all bodily substances so that the body may be seene in the water and that is because the seeking of the Water hath captivated it 283. Furthermore you see herein the End of Nature For the Eye findeth its Life in the Water and so goeth back into the seventh Forme and seeth its body in the Water the Outward desireth no more this body desireth no other body more in the outward but it looketh back after its Mother of which a Glasse is a true Example which is water and fire and it receiveth the Image very plainely 284. And thus you see that the End goeth back againe and seeketh the beginning and no further g Or outwardly in the outward For this world hath a limit and is included in Time and hasteneth to the limit and there the End findeth the beginning and this world is as a Modell or Glasse in the Beginning by this you may finde somewhat of the Mysterie and behave your selves well in the beginning that you may be found to be a wonder in the Love of God 285. And know that the second h Or Forme kinde of water is in the Spirit it is the Glasse of its father of its maker which dwelleth in the Spirit and is found onely by its Maker it selfe findeth not it selfe for so long as a thing goeth i Outward forward there is no finding in the inward but the Spirit which dwelleth in the inward that findeth it selfe in the outward 286. Yet the outward life findeth not the inward unlesse it have the Spirit of the inward and then it findeth by the inward Spirit and so the outward life speaketh of the inward and knoweth it not but the inward Spirit filleth the outward so that the outward is as it were a mouth and the Inward hath and produceth the Word and so the Inward Kingdome is manifest in the outward by the sound which is a Wonder 287. The Inward is a Prophet and the outward apprehendeth it not but if he doe apprehend it he hath the Essentiality of God in him that is the Divine flesh Christs flesh the flesh of the Virgine and yet the Prophet is in the Spirit but that flesh receiveth his power and vertue and assureth the outward Man that he doth nothing but what his Maker will have done and such a condition this pen is in and no otherwise 288. And thus we know the k Foundation Ground of this world that it is a figure of the Inward according to both the Mothers that is according to both the Fires viz. according to the fire of Wrath and according to the fire of Light The Sun is a l Or Idea or instance Modell or Glasse of the Light of Eternity and the outward fire is a Glasse of the Wrath and the Essentiality of them both is Water and Earth the m Resembleth the Father Earth is the Essentiality of Wrath and the n The Sonne water of the Light and the o The Holy Ghost Aire of the Eternall Spirit which is called God the Holy Ghost 289. Yet you must know that this world is not the Essence of Eternity but a figure or a Glasse of it therefore it is said to be a peculiar p Or third Principle Principle because it had its owne life and yet consisteth only in the Magick seeking of the Inward 290. The q Verbum Fiat Word Fiat is the r Or Maker or Ruler or Orderer as an Artificer Master of the outward for it keepeth the outward in its conceived Glasse the outward is not the Glasse but it is a similitude in which his Spirit doth Å¿ Or contrive forme Appeare expresse it selfe in workes of wonder that it might see the Wonders of both fires viz. of the Wrath and of the Light and so continually bringeth the End of all Essences into the Beginning therefore this world t Or is like a wheele that turneth round turneth round for the end continually seeketh the beginning and when it findeth the Wonders then the End giveth the Wonders to the beginning and this is the cause of the Creation of this world 291. The life of every Creature was a Wonder before the beginning for the Abysse knew nothing of it and the beginning of the Eye findeth all and setteth the Modell in it selfe so that it hath an Eternall number and delighteth it selfe in the number of the Wonders The eight Forme of Fire 292. Seeing then an Essence consisteth thus in two Formes the one of which taketh an u Abyssall bottomelesse unsearchable beginning into it selfe and keepeth it Eternally and the other of them is the Modell of the Eternall x Or contrived Or conceived Or formed framed and the body of it included in a limit therefore the Turba must be considered which destroyeth the included framed life againe and setteth the Modell of the framed Wonders in the beginning againe and presenteth such a thing to the beginning as was not from Eternity but onely in the framed Time 293. My beloved friend such things as these are shewen to you and such as you are who seeke the beginning for your Minde is our Mysterie you should seeke it in Us not in mee I the outward Man have it not but the Inward in the Virgine wherein God dwelleth hath it which y Or calleth it selfe twofold speaketh of it selfe in the plurall number 294. My outward Man is not worthy of the Mysterie but God hath so prepared it that he might reveale himselfe to you by that meanes that you should know him by some other meanes and not say my wit hath done it 295. Because you are a very learned person therefore you shall know that God also loveth the simple and such as are contemned of the world if he seeke God as I have done and you shall know also that the true Invention consisteth not in Art but in the Spirit and Will of God 296. For this Hand is simple and accounted foolish in the Eye of the world as you know and yet there lyeth such a z Arcanum Or an hâ—dden treasure secret therein as is incomprehensible to Reason 297. Therefore have a care poure Oyle into the wounds that require healing and consider what Christ a Mark 10.23 24 25. saith how hard it is for that man to enter into the Kingdome of God who is intangled with b Or cares for the belly worldly cares having great power and honour 298. You shall not finde this plant among the high ones of this world for c You have no power with them you cannot you are a Mysterie to them the Spirit it selfe seeketh the beginning looke to it play not the Hypocrite for the beginning is Paradisicall that the impure enter not into the pure and at last the Serpent beguile Eve againe 299. Let no d Soothing dissimulation be in you but plaine dealing yea and no and feare not for that
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
if it be faithfull if not then the Devill dwelleth in it to which of these it giveth it selfe either to Covetousnesse and haughtinesse or to love and humility to that it belongeth 15. But if it persevere in q Malice or abominations wickednesse and so loseth God then it loseth the Crosse and its Eye is a Hellish Eye and its Turba introduceth the Forme and i Modell of an horrible Beast into the Eye and into the Will and Spirit 16. Therefore Christ called the Pharisees Å¿ Mat. 23.33 Serpents and Generation of Vipers for so the figure of their Spirit in their Pride and covetous will appeared to him for they would be Lords of themselves and not the servants of God in Love and humility 17. And so the figure of Antichrist in Babell appeareth in the presence of God like a Dragon with seven Heads which are seven Spirits upon which its hypocriticall spirit rideth in the Image of Man in the Abysse t Viz. the Spirit It will be accounted an Angell and yet is a Monster of a true childe of God it beareth the Name but its heart is that Beast Apocalyps 12. It is desirous of God and also of the Devill therefore it is such a Monster as is like a Man and yet containeth the Devill in it 18. O childe of Man flie away the dore is open the Turba is come it will destroy this Image if you flie not you must goe with it there is no other u Medic ne or Counsell remedy or help but to seeke the true Image in Love or else there remaineth nothing but Tribulation and Death saith the Spirit of Wonders 19. And this is now our direct Answer to this Question That the soule in the first Principle according to the Originall hath the forme of an Eye and yet twofold like a Heart wherein there is a Crosse 20. And in the second Principle it is a Spirit and a whole Image as the outward Man is 21. And in the third Principle it is a Glasse of the whole world all whatsoever is contained in Heaven and Earth every property of every Creature lieth therein For that Glasse is like the firmament and Starres 22. This is such a Crowne as in which the x How long he shall live number of the End of the life of the outward Man is contained and all whatsoever fortune or misforune can happen outwardly from the Spirit of this world The sixt Question What is the Power and Ability of the Soule 1. WE know that whatsoever cometh out of the Abysse and is the ground of it selfe can in it selfe doe all things for it is its y Or subsisteth from it selfe owne Essence it maketh it selfe 2. But though the soule be a twig out of the Tree yet now it is z Or entred into the condition of a Creature become a creature and is its a Or sui Juris or a thing of it selfe owne it is an Image of the whole and a childe of the whole For when a childe is borne then the Mother and the childe are two they are two persons but so long as it is in the seed in the Mother so long the seed is the Mothers and the Mother governeth it 3. But when the Childe is borne then it hath its owne life in it selfe and hath the b Centrum Naturae Centre of Nature in its owne power It governeth not onely in it selfe but also without it selfe in all that which is seede 4. We meane thus Gods Spirit and the Spirit of the soule are two Persons each is free from the other and yet both stand in the first beginning each hath its owne will 5. Now it is but right that the Child should be obedient to his Father upon paine of losing the Fathers inheritance For the Holy Ghost is the c A work master or builder Maker of the Soule he created it and therefore the Spirit of the soule should be obedient to the Holy Ghost upon paine of losing the Inheritance of the Holy Ghost viz. the Deity 6. And though wee have much to say here yet it is very dangerous to say it in regard of the false Magia for when the false Spirit knoweth it it practiseth Witchery therewith 7. Yet we will speake so that the Children may understand us and reserve the full speaking of it for them for it is not good to write such things not knowing who shall be the Readers 8. But to the wicked wee say that they belong to the Devill and shall have no part in our writings wee shut them out with a wall and strong enclosure that they may be blinde and not know our Spirit for we will not set the Serpent in d Viz. in our Spirit it our will is gone out from them and therefore they shall not e Or understand us know us though they should Carrie us in their hands there is a fast seale upon it 9. Christ said if ye f Mat. 17.20 have Faith as a graine of Mustard-seed then you might say to the Mountaine be removed and cast thy selfe into the sea this is no vaine word without Truth The will (g If it be strong note what Faith is that goeth strongly forward is Faith The first Power of the Will of the Soule 10. It frameth its owne forme in the Spirit it hath also such h Or might Power that it can frame another Image in the Spirit out of the Centre of Nature it can i Change the body into another shape give another forme to the body according to the outward Spirit for the inward is Lord of the outward the outward must be obedient to it It can change the outward into another Image but not durably 11. For Adams soule hath let in the Turba of this world so that if the Turba see a strange childe it riseth against it instantly and destroyeth it It continueth to endure onely so long as the inward Spirit can subdue and over-power the outward 12. And this k kinde or manner of power Forme is called Negromancy a Transmutation where the inward over-powereth the outward for it is Naturally and wee understand that when l 1 Cor. 15.51 we shall all be changed that change will be made thus by the same Turba which hath the first Fiat in it 13. For the body is Sulphur and sticketh in the Tincture and the Spirit driveth forth the Tincture now if the first ground viz. the soule wholly consenteth to it then the soule can make another m Forme manner of Image in the Sulphur but the Devill readily mingleth himselfe therewith for it is the Wonder of the Abysse over which he is Lord. 14. You must understand Note the power of the Will that the earnest will which otherwise is called Faith can doe great things with the Spirit the will can change the Spirit it selfe into another forme as followeth The second Power of the Will of
Death for the n That which belongeth to Faith Faiths part passeth through to God 12. But the matter is farre otherwise with wicked Parents if the Childe die in the Mothers wombe o Vide Question 19. ver 12. the soule of it falleth into the Turba and reacheth not God to Eternity it also knoweth nothing of him but it is a life according to the Essence and property of the Parents 13. And yet it doth not by this reach to the inflammation for that soule it selfe hath not yet committed p Actuall sinne but it is a spîrit in the source quite voyde of selfe-desire and wonders it is like burning Brimstone like the q Wandring false Lights that lead people astray in the night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignes Fatui and cannot reach God but remaine between Heaven and Hell in the Mysterie untill the Judgement of God which shall at last gather in its harvest and put every thing apart in its own place 14. Although r Or one that is learned in the letter or carnall Reason Mr. Sophister may herein have other Å¿ Meaning or Opinion Philosophie but we care not for his Art we have Eyes and he hath art we speak what we see 15. Thus we give you to understand that no soule is borne into this world without sinne how honest soever the Parents be for it is t Ausgebrutet engendred or hatched conceived in the Earthly seed and bringeth the Turba of the body with it which also hath begirt the soule 16. Therefore God made a Covenant with Children in the Old Testament in the Circumcision and bound them in that Covenant to have their bloud shed and so drowne the Turba of the soule therewiâ—h 17. And in the New Testament the Baptisme wherein the Holy Ghost washeth away the Turba with the water of Life the water of the soule that it may u Stand or appeare before God draw neere to God and be his Childe 18. But they who say that those who have not baptisme as Jewes and Turkes and other people who have not the knowledge thereof among them nor the Candlestick are all rejected of God although in their Doctrine Life and deeds they doe earnestly strive to enter into the Love of God they speake phantastically and without knowledge like Babell 19. Blessednesse lyeth not onely in the outward Word but in Power who shall cast out him that entreth into God 20. Is not this Babell which hath confounded the whole world so that People have divided themseves in Opinions and yet in the Will they goe but one way what caused this but onely the Antichrist when he x Tooke Gods Government upon himselfe drew the Kingdome of God into his owne Jurisdiction and made a meere fable of the New-birth which very Children will be ashamed of when it shall he day 21. Wee can say with good ground that Antichrists teaching is but y A meere flourish casting a mist before the Eyes jugling beating of the Aire a slight of the Serpent which continually beguileth Eve 22. Thus we know that no soule commeth into the world without sinne each bringerh the z Disharmony Turba with it for if it were without sinne then it must also dwell in a body wholly pure and having no evill will in it and in which is no Earthly z Disharmony Desire 23. Now body and soule are thus a Seeking or strife of the foure Elements bound together untill the Turba findeth the b Or knit Limit of the body and then it seeketh the works of the body as is above mentioned The fifteenth Question c Or End How commeth sinne into the Soule seeing it is the worke and Creature of God 1. AS it is mentioned before so it is the Turba with the Earthly c Seeking or longing Desire come together into this world and so the soule is strongly drawne by two viz. by the d Verbum Domini Word of the Lord which mediated or interposed it selfe which out of Love is become Man this draweth the soule continually into the Kingdome of God and plainly sheweth the soule the Turba so that the soule seeth in Nature what falshood and sinne is and if it yield it selfe to be drawn then it becommeth borne againe and so beommeth Gods Image 2. Secondly the Turba also mightily draweth the soule with its band and continually bringeth the Earthly desire into it especially in the youth when the Earthly Tree sticketh full of greene sprouting Essences and Poyson then the Turba doth so mightily insinuate it selfe that many a soule is not freed to Eternity 3. In a thing which hath its rise from two beginnings being of equall weight one part will sinke downe if weight be added to it be it either good or evill that is added 4. Sinne maketh not it selfe but the will maketh it it commeth from the Imagination into the Spirit for the Spirit entreth into a thing and is infected by that thing and so the Turba of that thing commeth into the Spirit and first destroyeth the Image of God 5. And the Turba proceedeth further and searcheth deeper and so it findeth the Abysse viz. the soule and seeketh in the soule and so findeth the wrathfull Fire by which it mingleth it selfe with the thing that is so introduced into the Spirit and thus at length sinne is wholly borne Now therefore whatsoever desireth to bring that which is outward into the Will that is sinne 6. The will ought to incline to nothing but to meeknesse and Love as if it were a Nothing or Dead wee should only desire to live to God so that God may worke in us and whatsoever wee doe besides our will must be directed so that we doe it to God 7. But if we set our will upon the e Covetousnesse or earthly desire viz. Pride Goods Power and Honour Essence then wee bring the Essence into the Spirit and that taketh possession of our Heart and then the Turba is borne and the soule is captivated by the thing 8. And therefore we Answer that no soule commeth pure from the Mothers f Or body wombe be it begotten by holy or unholy Parents 9. And is the Abysse and the Anger of God and also the earthly world depend wholly on God the Father and yet cannot comprehend and touch his Heart and Spirit so it is also with the Childe in the Mothers wombe if it be begotten by godly Parents then each Principle g Or hath a part or one part or share in it standeth in its owne part 10. When the Turba taketh the earthly body then the Heaven taketh the Spirit and the Majesty filleth the Spirit and then the soule is in God it is free from paine 11. But while the soule remaineth in the Earthly Life it is not free because the earthly Spirit doth with its Imagination alwayes bring its Abominations into it and the Spirit must continually be in strife against
live with the Children this we tell thee in good earnest there is no other Remedy thy Anger is thy fire which will destroy thy selfe 21. Or dost thou thinke that we are blinde if we did see nothing we would still be silent what pleasure would a lye be to God yea we should be found in the Turba which searcheth through all humane Essences and workes or doe wee this piece of service for Wages is it our e Or trade living why doe we not minde our bread onely according to outward Reason But seeing it is our Day-labour wee must doe what the Father will for we must give an account thereof at the evening this we speak seriously and in good earnest 23. Thus you may well understand the Contrariety of flesh and Spirit and finde very well that two Spirits are in one another one striving against the other for one desireth God the other desireth bread and both are profitable and good 24. But thou childe of Man let this be spoken to thee lead thy life circumspectly and let the Spirit of thy soule be Master and then thou wilt have fought here a good fight for this time is but short 25. We all stand hene in the field and grow let every one have a care what fruit he beareth for at the end of the Harvest every worke shall be put into its owne Granary 26. It is better to labour a little while with toyle and care in the vineyard and to waite for the great wages and Refreshment then to be a King here for a little time and afterwards to be a Lyon a Wolfe a Dog a Cat a Toad Serpent or worme in f Or shape figure 27. O Childe of Man thinke upon this he yet warned wee speake very seriously out of a wonderfull Eye ye shall very shortly finde it by experience there is yet a little time for the beginning hath already found the end this is a little Rose out of the Beginning see yet and put covetousnesse out of your g Or sight Eyes or else you shall waile and lament and none will pitty you for what a man soweth that he must also reape what will Pomp and Honour availe when it leaveth you 28. Here you are very Potent but afterwards you shall be impotent ye are Gods and yet ye runne on headlong to the Devil take pity on your owne Life and on your faire heavenly Image 29. Pray be the Children of God and be not Devills Let not the Hypocrites keepe you back by their h Or Example flattery they doe it for their bellies for their honours and for monies sake they are the servants of the Great Babell 30. Examine your selves aske your Conscience whether it be in God that will blame you and bid you drive the Hypocrites from you and seeke the cleere countenance of God and looke not through i Or Spectacles a Glasse 31. God is even before you he is in you confesse to him come to him with the lost Sonne there is no other can take the Tuâ—ba from you you cannot enter but through Death into the other world â—â—â—ther your Hypocrites can never come otherwise there is no forgivenesse of sinne And though you should give All to your Hypocrites yet then you would be as much captivated in the Turba as you were before 32. It is no such matter as that one should stand ready and take away the Turba from you when you give k God faire words him good words no no it is a Magicall thing you must be borne againe as Christ saith or else you cannot come to God doe what you will All Hypocrisie is deceipt 33. If you would serve God you must doe it in the New man the Earthly Adam can doe him no acceptable service let him sing roare call confesse pray crye and doe what ever he will all is but fighting with a shadow the will must be in it the Heart must wholly Resigne it selfe up into it else it is but a fained babble and a fable of Antichrists wherewith the whole Earth is filled 34. The will is greater and more Powerfull then much loud crie It is able to destroy the Turba and to enter into the Image of God it hath power to be the childe of God it can throw downe Mountaines and raise the Dead if it be borne in God and if the Holy Ghost give it leave 35. For a man must walke in Obedience in great humility and onely cast his will into Gods will that God may be both the will and the Deed in him This is the way to salvation and to the Kingdome of Heaven and no other let the Pope or Doctors preach otherwise all is but lyes and meere Hypocriticall jugling The eighteenth Question How doth the Soule depart from the Body at the Death of a Man 1. HEre we would have the world bidden for a Guest especially Babell the Whore and see whether l A childe of Grace can be found in her she can be made a true child for Death is a terrible Host he casteth the proud Rider and his Horse to the ground 2. My beloved friend this is a very m Or deepe hard Question and needeth the Eyes of all the three Principles to see it well they need not dye that would enter in and behold this they must be poyson to Death and a pestilence to Hell they must take Death captive if they will see it no mans understanding can otherwise finde it out except he come into death himselfe and then he will feele indeed what Death is he shall surely taste what it is when one Principle viz. the life perisheth 3. You understood before that all n Things or substances Essences are o See the Book of the small six Points Point 5. ver 65. Magicall and that one is alwayes the p Or Resemblance Glasse of the other and that in this Glasse the Desire of the first Glasse is opened and commeth to be an Essence and then also that the Turba is in every Essence which destroyeth all till it commeth to the first Essence and that is alone and hath no Destroyer 4. For there is nothing more it cannot be broken it is in it self and without it selfe and goeth whither soever it will and thus it is all over in one onely place for it is in the Abysse where there is no place of Rest it must onely rest in it selfe 5. Now if all Essences have proceeded from one then the beginning is also in the last Essence for the last is q Or retired gone back into the first and seeketh the first and findeth it in it selfe and when it findeth the first it letteth all the other goe and dwelleth in the Limit and there it can be without r Or paine source 6. For there is nothing that maketh it a Å¿ Or dieth or falleth away source It is it selfe the matter of the first Essence and although it be somewhat
they will creepe into the Caves and clefts of the Rocks and endeavour to bury themselves in the Mountaines they would willingly kill themselves but there is no Death more they will endeavour to bereave themselves of Life with Weapons yet there is no dying but Wrath and Anger left 38. In this horrour all the buildings in the world will fall downe for the Earth will ttemble as if it were shaken with Thunder and the horrour will be in all living things every thing according to its y Property or Condition Source a Beast hath no such source as the soule hath onely it is afraid of the Turba 39. And in this elevation and Commotion all waters will arise above the height of all Mountaines so that there will be no z Or respiration breathing upon the Earth they will rise so high that they will be as it were consumed All things will be so comprehended in the Anger in the Turba that there will be nothing but meere Anguish in the Elements 40. All high Mountaines and Rocks cleave asunder and tumble downe the a That is those properties which are in the Firmament or a Magick desire as ver 41. following Starres likewise fall to the Earth with their strong influence and vertue All this will be bâ—ought to passe in severall dayes for as the world was created so it shall have its End for the b Seeking or earnest desire longing of the Earth in its Anguish will draw the Starres to it as it hath alwayes done c Or all this while in this time so that the Earthly body hath drawne the d Desire or longing seeking of the Starres to it 41. For the Starres are a Magicall d Desire or longing seeking which hath awakened Life therefore now when the Earth is awakened in the great Turba it will then become so thirsty and hungry that it will draw downe the Starres to it there will be such an Anguish upon the Earth 42. But the Children of God shall lift up their Eyes and hands to Christ for joy that the Day of their Deliverance is at hand for the e The water Anguish doth not touch them 43. And in those dayes but how many are appointed for it are onely knowne to God for in six dayes the world and all its Hoasts were created but it is now hidden to us the water will returne againe to its owne place and fill all the Deepes in a more abundant manner then they were before 44. For now Death commeth thereby and in that houre all Creatures except man shall die also all men that have crept into the Rocks and Mountaines shall come forth but with anguish of their Conscience although as yet the Turba hindred so that the horrour was in Death for the falling of the water doth captivate the Turba 45. And then the voyce of the Holy Ternarie will put forth it selfe according to all the three Principles and say by the Mouth of Christ the Judge Arise ye Dead and come to Judgement 46. This voyce is the originall Eternall Spirit which upholdeth every life and which also hath alwayes governed in all the three Principles for it is that Spirit whence the life of every thing hath sprung and in which it consisteth to Eternity It hath been the life and motion of all things in which the beginning and also the end of every life hath stood yes even the Eternity it selfe for it is from Eternity and the Creatour of all things 47. It hath two Eternall beginnings viz. one in the Fire and one in the Light and the third beginning is become the f Wherein the Eternall hath been behâ—ld Glasse of the Eternall viz. the Spirit of this world also it hath been as a Wonder in this world and the Wonders have been made manifest by it and it is he to whom the last Judgement doth belong his moving is the last 48. For in the Creation he moved the Father and in the Incarnation of the Word the Sonne and now the last moving and the Judgement is his he will reduce every thing to its Eternall abode and this is done by the voyce of the word proceeding from the Mouth of Christ 49. For the Spirit goeth forth in two Principles in God that is in the Anger or Fire he goeth forth as the earnest wrath of the Fire-life in the light of the Love he goeth forth as a flame of the Divine Majestie and in the Spirit of this world he goeth forth as a Wonder of Life and all this is undeniable 50. And if perhaps some person would arrogate such exceeding high Learning to himselfe as to gainesay it to him we offer to demonstrate it in every thing we will except nothing in this world every thing will afford an evident Testimony of it let him come to us when he will he ought not to put it off and say we are mad for if these few words will not satisfie him we will so evidence it to him that he himselfe shall finde and see who himselfe is yes though the Devill himselfe should burst for very Anger yet we would set it downe plainely before his eyes 51. Now seeing this Spirit hath the word Fiat viz. Gods word and the Center of Nature whence it hath its Eternall Originall and as the Spirit of the Center hath a twofold Effluence the first being in the Fire in the Essences of the Originall of Life in the ground of the Origînall of the soule and the second in the light of the Fire which is the second g Or Property source which buddeth afresh through Death and is called the Kingdome of God where also in the Light it is a flame of Love and in the Fire it is a flame of Anger 52. And therefore it will breake open the Gates of Death for it shall raise the Dead and it hath the word Fiat in it and this Fiat is both in the soule and in the body also and although the body have been long corrupted yet the Turba remaineth still in the Fiat with the Wonders of the body 53. And now the foure Elements must restore to the Fiat that Essence which they have swallowed up for h Verbum Domini the word of the Lord is in it but in its owne Principle Every thing must i Give or yield up restore that which it hath received viz. the Earth the body viz. the k The substance or drosse Phurâ— and the water also its Essence that is l The Light Sul The Aire the sound and voyce of the words and the Fire the Essences of the soule for All things must be judged 54. All the words which the Mouth hath spoken which the Aire hath received into it and m Which Aire hath served for the making of the words these the Aire shall againe n Or represent bring forth for it is the Glasse of the Eternall Spirit the Spirit seeth them in the Glasse 55.
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
drave him out of the Fire of the soule and cast him into Darknesse and shut him up under darknesse out from the Fire of the soule and out from Gods Fire into the wrathfull harshnesse and bitternesse in cold there let him warme himselfe least he freeze with cold 21. Consider the first foure Formes of Nature and you will understand what the Devills Mansion is for before Christ came he kept the soule captive in the Turba with the Fire and although he had not the Spirit of the soule yet he had the root of it in the Turba but then he was commanded to cease and he was throwne out and driven into Darknesse and thus his malice was destroyed by Christs descending into Hell and Christ became his Judge 22. Thus we have in briefe described what the Spirit of Christ and our Spirit is viz. not the outward Spirit but the Spirit of the soule not the soule it selfe but the Spirit of its Life 23. As in God the Holy Ternary is distinct being three Persons in one Essence and yet but one onely God where the Sonne hath the Spirit viz. the Life issuing forth from the Heart and mouth and the Heart is the flame of Love and the Father the e Fountaine or Property source of Anger which is made meeke by the Sonne in the Love so that in God there is but one onely will and Essence 24. Thus it is also in Man and no otherwise no not in the least tittle whatsoever God in Christ is that wee also are in Christ in God his true Children Therefore let us also commend our Spirit into his hands and so we may be able to passe through Death into Life into God with Christ 25. Therefore be not led about and gulled with f Raâ—â—les foolâ—eries Bables shels or outside shewes Imitation or mimick tricks toyes and trifles as hitherto ye have been in Babell where this and that hath been g Or pratled disputed about the soule and its Spirit one this way and another that way there is no ground among them but meere Fiction and Opinion 26. Understanding is borne in God not in the Schooles from Art yet we despise it not for if Art be borne in God it is a tenfold Mysterie for it alwayes attaineth the h Or perfection tenth Number in i Or wit Reason much better then a k Or simple Layman plaine Man for it can of many Numbers make l Summe or Totall one 27. But it is not in mans own power no one must enter in by the Crosse as well as the other let him be a Doctor or a m Or Layick meane Man Gods secrets will admit no Doctors but n Discipulus Schollers into them yet a Learned n Discipulus Scholler may reach very farre 28. Had but this hand the High Art and also those high guifts then you should see more from it But God will have it as it is It is indeed his pleasure to make thc wisdome of this world foolishnesse and to give his Power to the weake that all o All life or Creatures may bow downe before him and acknowledge that he onely is the Lord that doth whatsoever he will The eight and thirtieth Question What are the things that shall come to passe at the End of the world 1. BEloved friend it is not fit for me to Answer this your Question neither is it in my owne power and besides it is not fit for any to aske it for it is the secret Counsell of God let none endeavour to be equall with God and to foreknow all things 2. Our knowledge consisteth in the Spirit and will of God when that moveth then it goeth forward in the Heavenly Magâ—a and entreth into the Wonders of the Earthly and then the Prophet is borne for he standeth upon the p Or at the end of a time or Age. Crowne and speaketh Magically of the Beginning of the Wonders and their Turba and sheweth how they shall come to an End and be destroyed and brought again into the first 3. For all Prophets speake from the Turba they discover that which is false and declare what is better which entreth into the will of God 4. Therefore be pleased not to urge us with this Question for we shall be captivated in the Turba by it you may understand enough in all the Questions what is to done hereafter we have hinted it to you clearely enough 5. We dare not speake any otherwise then q Or by way of similitude or in Parables in a Magicall manner of things to come because the Wonders to come are all seene in the Turba now when the Spirit seeth them then it declareth clearly and plainely how the Turba is loaden with evill or good 6. But behold all things are mixt for God is become Man and sets his Mercy every where in the Anger and hindreth Perdition therefore the Prophet must speake magically and not in expresse and plaine termes for it often commeth to passe that though a thing be evill in its r Or worke Essence yet there Å¿ As at Ninivie in Jonas his time soone groweth a sprout out from the wickednesse which destroyeth the t Or keepeth back vengeance Turba and causeth a Conversion 7. Therefore God admonisheth you to subdue the firmamentall Heaven and to oppose it and so the evill which the firmamentall Heaven poureth forth is many times turned into that which is better 8. Otherwise if all should of necessity come to passe as the firmamentall â—eaven doth hold forth then we needed no teaching for that would be a sure constant and perpetuall Callender 9. You know well what Daniel Ezekiel and David say in their Prophesies especially the Revelation of Jesus Christ In them lyeth all that shall hereafter come to passe and they also spake u In mysticall termes which outward Reason could not comprehend Magically of things to come 10. But in our writings you have them more clearely for the time is now nearer at end and therefore it appeareth the more plainely what shall be done at the end 11. And be pleased to repaire to our other writings and there you shall finde enough of this for the wicked world is not worthy of an open plaine and manifest discovery because thereby the great Secret which belongeth onely to the Children of God would be x Or stirred defiled for God will not have us cast Pearles before Swine but give them to the Children for their Delight and doe you so with this also 12. There is no need that the Mysterie should lye under worldly Protection that is a folly and God is dishonoured by it as if he were not able to protect it 13. You should not looke for the Mysteries among the mighty and y Or pin your Faith upon their sleeves and looke for a Religion from them confide in them more then in others for the z Persecution Turba
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
viz. the salt-Salt-Spirit is generated for the sterne harshnesse becometh pliant from the fire and the crack and yet retaineth the sharpnesse and so this forme is like a sharp Water-Spirit and the flash viz. the crack is the third forme and maketh in it selfe in the soure killed-anguish a Brimstone-Spirit 29. For if the sterne sourenesse looseth its first dry propriety it must be soft and yet it cannot for it is terribly sharp and heere is the n Mark Butt Goale or limit Mark of the Eternall Death for the desire out of the free will cannot attract so any more for it standeth in the anguish of the Crack and yet retaineth its propriety in the attracting 30. For every anguish hath a desire to goe forth from the source or paine and it is the naturall right of the anguish to expell from it selfe and yet it cannot but the paine is thereby more stirred and greater as may be understood in a raging swelling sore where the Member in the o Or humours Essences laboureth to be ridde of the paine and by the labouring of the Essences the sore becometh bigger and the source in the Brimstone-Spirit is swelled up and the more the o Or humours Essences strive the greater is the wheele of the Anguish 31. Thus I propose Nature to you to be considered of which if you consider it well cannot be spoken against for it appeareth in all things and it hath its Birth just so And Nature standeth thus in foure Formes 32. First in a soure and strong attracting which is called p Or sourenesse tartnesse or astringency Harshnesse and maketh in it selfe sharp coldnesse 33. And then secondly the attracting is its q Or spurre sting which rageth in the sourenesse and breaketh the hardnesse and maketh the wheele of the innumerable Essences wherein the Wonders are generated 34. But the flash of the Liberty of the Eternall Will which sharpeneth it selfe in the sourenesse and turneth to consuming Fire breaketh its wheele wherein as a flash it penetrateth through in a moment and terrifieth its Mother the sourenesse which looseth her hard propriety and is changed into a sharp nature like Salt and in this sharpnesse the sting also looseth its own right and becometh bitter for it hath in it two Formes viz. the raging and also the flash of the Fire which are like Brimstone and it is the might of the kindling of the Fire for the source or property of the Fire standeth therein 35. Understand us right thus the flash of fire out of the sharpnesse maketh the third forme in Nature for it maketh in the sourenesse and out of the Rager the bitter sting in the tart anguish a Brimstone Spirit wherein the flash standeth and is the soule or the Eternall Life of the foure Formes For the anguish maketh in it selfe againe a desire to flie out from the anguish and yet there is nothing that can flie away but so it is in the Centre and is called the Centre no more 36. The fourth Forme is the changing of the hard sourenesse viz. the Crack of the flash The dark hardnesse perceiving that it is feeble and as it were dead and overcome and is then turned into SAL and yet retaineth the propriety of the soure attracting 37. Thus the foure Formes of Nature are no more called the Centre though indeed they have the Centre in them and in their Originall but are called Sulphur Mercurius and Sal. For the Brimstone-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-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
Generating of the Love the tune sound and song as also the five Senses Seeing Hearing Smelling Tasting and Feeling wherein the Life is understood as also Paine and Torment Joy and Love desire to Good and desire to Evill though in it selfe in nature nothing is to be rejected or is in vaine both must be else God would not be manifested and all would be as a still nothing and the whole Beeing is together in the Eternall God none hath made or Generated any thing for him he alone in his Eternall Will which is himselfe maketh the a Pregnat mother or wombe that Generateth all things Genetrix he onely is the Eternall beginning and compriseth the Centre to the Genetrix which maketh the Eternall Mother of the Genetrix of the b Beeing of all Beeings Ens Entium Essence of all Essences 2. For God hath no beginning and there is nothing sooner then he or before him but is Word hath an c Groundlesse or bottomlesse unsearchable end which yet is not called End rightly but Person viz. the Heart of the Father for it is Generated in the Eternall Centre not as a Forme of the Centre which belongeth to the Centre but as a sprout of another Centre out of the first Eternall Centre 3. Therefore he is the Sonne of the First and is rightly the flame of Love and the Glance of the Father in the Eternall Will and the second Mother or Matrix of the Genetrix viz. the Angelicall World out of himselfe is a Principle which is called the d Barmhertzigkeit Mercifulnesse Mercy of God out of which Centre goeth forth the Virgin of the Eternall Wisdome of God by which God hath created this World viz. the Third Principle with all Creatures and things out of the First Principle 4. And wee would have the Reader faithfully warned that he should not seeke our meaning in the Wisdome of this world but in the Light of the Eternall Nature whither wee would have him directed also viz. into the new Regeneration in the life of Christ else wee are but dumb to him and not to be understood and without that New Birth he should leave these writings uncensured or else he eateth the food of the first Centre and his scorne will gnaw him in the Centre of his own life 5. Wee will readily vouchsafe him the Light and for that end this hand hath set downe the Deepe e Arcana Mysteries not for any advantage that can be expected but for the f The children of wisdome Lillies sake and for the sake of the Angelicall world 6. Here marke exactly you will see that which you have not seene since the heavy fall of Adam and thereby consider what it signifieth and what appeareth with it and tread not in the foot-steps of the proud Pharisees who Crucified Christ and remained blinde in the Day-light or else the same will happen unto you 7. And looke not upon the Hand of this Pen it can do nothing but upon the g Ground or Foundation Centre out of which the light shineth it shineth not onely out of this Hand but in the whole world as an opened Seale in the Eternall Centre every one may apprehend it it is not onely without him but in him and there is no more to be said but to flie open and spring with Jesus Christ and put forth a flower out of this world into the Angelicall world of which wee will heere speake and shew you the Eternall Beeing 8. Wee have shewed you above the Birth of the foure formes of the Eternall Nature and thereby have signified how they are Generated out of the Eternall unchangeable Will of the Liberty of God where we have declared to you also how the Eternall Liberty without Nature is a still light habitation yet without Glance or Lustre also how the Eternall Light Liberty is sharpened in the soure hard fiercenesse so that it appeareth as a flash of Fire where then it dissipateth the Darknesse and taketh away the power of the fiercenesse and so getteth a consuming Glance or fiery splendour by reason of the terrible sharpnesse where then the soure Matrix becometh an anxious Genetrix and being feeble by the flashes taking away its power it becometh Essentiall and the flash catcheth hold of its Essentiall Forme in the Anguish that is the Brimstone-Spirit which is the body of the Flash out of which it burneth and shineth 9. And then wee have shewen also how the Wheele of the Essences with the flash of the soure overcomming is h Or preserved upheld and how the Centre is like that of a i â™ A wheele with foure spokes a Crosse Crosse-wheele and how all standeth in the sounding of the Essences like a Sprout where then the wheele driveth onely upwards and therefore it is that the source of the Fire flieth upwards for all the formes of Nature flie after the Fire and the fire flieth from them for it willeth to be free being it is originally proceeded out of the Eternall Liberty but yet it cannot be free because Nature withholdeth it by the sharpnesse which subsisteth in Nature 10. And then also wee have shewen you how the Crack of the fire killeth the fierce property of the soure Matrix whereby it is overcome and falleth back from whence cometh k Or Ponderesity weight in Nature and the matter of every thing And then how the flash in the overcoming twinckleth or looseth its strength where then in the Meeknesse it is so terrified that it looseth its fiery property and becometh cleere or bright which is the shining of its light where the Glance taketh its Originall And how the Eternall still Liberty taketh the Glance as its own and how the first Will is herein satisfied according to its desire with that which it would have in the Originall in its desire 11. And so when the first desire together with the Generated Essences is filled with the Glance of the Light then all the Essences which have laid hold on the Light stand in the first desiring will and the will thereby becometh triumphant and full of joy that the childe of Light is generated in it And heere the second Centre â—â—eth open in the Joy where the Love is the l It s Centrall Fire fire of the Centre and the Love desire of the first will attracteth the Joy and the Light shineth out of the Joy And so this precious Holy Birth remaineth upon the m â™ Crosse-wheele where the Wheele of the Essences moveth n Or in the Centre of the Crosse in the Crosse and the Joy viz. the source of the Fire flieth upward and the Centre retaineth it 12. And so there the New-borne Will goeth forth with power and o Or Miracles Wonders and establisheth the first will of the Liberty of the Father with the Centre of the Love-Birth of the Sonne for this Birth is the word of the Heart of the Father which he